: E




THE
NEW TESTAMENT
OF OUR
LORD AND SAVIOUR JESUS CHRIST.
(ACCORDING TO THE PRESENT' AUTHORIZED VERSION.)
WITH
CRITICAI,, EXPLANATORY, AND PRACTICAL
NOTES:
THE MARGINAL READINGS OF THE MOST APPROVED PRINTED COPIES OF THE NEW TESTAMENT
WITH SUCH OTHERS AS APPEAR TO BE COUNTENANCED BY THE
ORIGINAL G REEK:
A COPIOUS COLLECTION OF PARALLEL TEXTS;
SUMMARIES OF EACH BOOK AND CHAPTER;
AND THE DATE OF EVERY TRANSACTION AND EVENT RECORDED IN THIS PART OF THE
SACRED ORACLES, AGREEABLY TO THE CALCULATIONS OF THE
MOST CORRECT CHRONOLOGERS.
BY REV. JOSEPH BENSON.
VOLUME I. —-MATTHEW  TO THE ACTS OF THE APOSTLES.
PUBLISHED  BY  CARLTON  &  PHILLIPS,
200 M ULBE R RYSTREET.
1854o








THE
NEW TESTAM ENT
OF OUR
LORD A-ND SA-VIOUR JESUS CHRIST
INTRODUCTION.
AS the whole revelation of the will of God to mankind is usually called the BIBLE, from the Greek
Bt6Loc, Biblos, that is, the BOOK, by way of eminence; so this sacred code with us Christians is
usually divided into the OLD and NEW TESTAMENT, or rather New Dispensation, Law, or Covenant,
as the original expression, 7 Kalv7l Jtalvic7, might be more properly translated. The latter word, indeed,
rendered "' testament," originally and primarily signifies " a disposition" or " appointment of things:"
and, because among men things are ordered, disposed, or appointed, by a law, or by contract or
covenant, or by will and testament, the word has been often used to signify any of these. But, inasmuch as a testament is of no force until the testator be dead, and Christ did not die, nor indeed
come into the world, till after the law and the prophets (that is, the writings containing the law of
Moses, and what other holy men, termed prophets, delivered by inspiration from God) were finished,
it does not appear to be quite proper to call those ancient records by the name of " testament;" especially considering that one part of them, namely, the ceremonial law, was abolished by the testator's
death, and another great part of them fulfilled in his coming and dying.  The name of " testament,"
however, belongs more properly to the books of the evangelists, the Acts of the Apostles, and the
Epistles, which not only contain the " New Law," (so far as it is new, either in respect of the full
and proper interpretation of the moral law, or in regard of the law concerning the worship of God
under the gospel, and the government of the church,) but also the new covenant, or " New Dispensation" of the covenant of grace. For, whereas the covenant of grace was first made with, and revealed
to Adam, and in and by him to the following patriarchs, and through them to the ages in which they
lived; and was declared and set forth a second time, chiefly in types and shadowy representations, to
Israel by Moses; it is much more clearly and fully revealed in these books, which contain a third,
and more perfect, and indeed the last dispensation of it, and are also the last will and testament of
our blessed Lord and Saviour.
It may be observed further here, nearly in the words of Dr. Campbell, that although the expression,
V Katv7 &a8OVj, by which the religious institution of Christ is frequently denominated, "Iis almost
always in the writings of the apostles and evangelists rendered by our translators,' the New Testament;' yet the word cbLaOecy by itself, except in a very few places, is always there rendered, not
testament, but covenant; and is the Greek word whereby the LXX. have uniformly translated the
Hebrew, n,'iz, berith, which our translators in the Old Testament have invariably rendered' covenanto' That the Hebrew term corresponds much better to the English word' covenant,' though not
in every case perfectly equivalent, than to'testament,' there can be no question; at the same time it
must be owned, that the word itaO617ci, in classical use, is more frequently rendered'testament;' the
proper Greek word for covenant being avvOVlK/1, which is not found. in the New Testament, and occurs
only thrice in the Septuagint. But that the Scriptural sense of the Greek word is more fitly expressed
by our term I covenant,' will not be doubted by any body who considers the constant application of the
Hebrew word, so rendered in the Old Testament, and of the Greek word, in most places at least,
where it is used in the New. What has led translators, ancient and modern, [sometimes,] to render
it'testament,'" seems to be, " the manner wherein the author of the epistle to the Hebrews argues
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INTRODUCTION.
chapter ix. 16, 17, in allusion to the classical acceptation of the term.  But however much it was
necessary to give a different turn to the expression in that passage, in order to make the author's
argument as intelligible to the English, as it is in the original to the Greek reader, this [certainly]
was not a sufficient reason for giving a version to the word in other places that neither suits the con
text, nor is conformable to the established use of the term in the sacred writings.
"The term,' new,' is added to distinguish it from the' old covenant,' that is, the dispensation of
Moses,"  It may be observed here, by the way, "' that often the language of theological systems, so
far from assisting us to understand the language of holy writ, tends rather to mislead us.  The two
covenants are always in Scripture the two dispensations, or religious institutions; that under Moses
is the' old,' that nnder the Messiah is the'new.' It is not denied that, in the latitude wherein the
term  is used in holy writ, the command under the sanction of death, which God gave to Adam in
paradise, may, like the ordinance of eirulmcision, with sufficient propriety be termed a' covenant;'
but it is pertinent to observe that it is never so denominated in Scripture; and that when mention is
made in the epistles of the two covenants, the'old' and the'new,' or the first and the second, (for
there are two so called by way of eminence,) there appears no reference to any thing that related to
Adam. In all such places, Moses and Jesus are contrasted, the Jewish economy and the Christian,
mount Sinai, in Arabia, whence the law was promulgated, and mount Sion in Jerusalem, where the gospel
was first published.  It is proper to observe further, that, from signifying the two religious dispensations, they came soon to denote the books wherein what related to these dispensations was contained;
the sacred wrritings of the Jews being called 1 7reZatea dtaittlK?,  and the writings superadded by the
apostles and evangelists, 7 Icatvy 6tLaoihm.    We have one example in Scripture of this use of the former
appellation. The apostle says, speaking of his countrymen,' Until this day remaineth the veil untaken away in the reading of the Old Testament,' 2 Cor. iii. 14, ertL r7 avayvoGeL r7f 7,raaeatae &ta@ihKy.
The word, in this application, is always rendered in our language,'testament.' We have in this
followed the Vulgate, as most modern translators also have done.  In the Geneva French, the word
is rendered both ways in the title, that the one may serve for explaining the other, in which they have
copied Beza, who says, Testamentum novum, sive Fcedus novum,' the New Testament,' or'the New
Covenant.' That the second rendering of the word is the better version, is unquestionable; but the
title appropriated by custom to a particular book is on the same footing with a proper name, which is
hardly considered a subject of criticism.  Thus we call Cesar's Diary,'Cesar's Commentaries,'
from their Latin name, though very different in meaning from the English word."
The title of this part of the Scriptures, in some of the original or Greekl copies is, r7g KatlvqE &ta 9Ky
aravra, all the books, or rather, all the things of the New Covenant: a title which, according to Dr.
Hammond, refers to " the consent of the catholic church of God, and the tradition which bears testimony to these books as those, and those only, which complete the canon of the New Testament;" or
all the books which have been handed down to the church so as to be received into the number of
writings confessedly endited by the apostles and disciples of Christ.  "I cannot indeed find," says
Dr. Whitby, " that this title is of any considerable antiquity, but the more ancient title of v sativi 6dtaiYV7r,
the NVew Covenant, prefixed to these books, doth plainly intimate the full and general persuasion of
the ancient church, that in these books was comprised the whole new covenant, of whlch the blessed
Jesus was the Mediator, and the apostles were the ministers and dispensers; and therefore they must
surely contain all that is requisite for Christians to believe and do in order to salvation."  It may be
proper to observe here, that in this latter dispensation, the divine authority of the former is presupposed and built upon; and " the knowledge of what is contained in that introductory revelation is
always presumed in the readers of the New Testament, which claims to be the consummation of an
economy of God for the salvation of man; of which economy the Old Testament acquaints us with
the occasion, origin, and early progress. Both are, therefore, intimately connected. Accordingly,
though the two Testaments are written in different languages, the same idiom prevails in both; and
in the historical parts at least, nearly the same character of style."  The books of the New Testament
obviously divide themselves into the Gospels, the Acts of the Apostles, the Epistles of the Apostles,
and the Apocalypse or Revelation of St. John. The evangelists, through whom we have the gospels,
are four, Matthew, Mark, Luke, John. Their histories are termed evayye~ta, gospels, or good tidings,
as the word signifies, because they contain tidings of the appearance of the Messiah, and a circumstantial account of his birth, life, doctrine, miracles, sufferings, death, resurrection  ascension, and
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INTRODUCTION.
exaltation to God's right hand, as the Redeemer and Saviour, the Mediator, Advocate, and Forerunner of his people. These sacred writers are therefore not called evangelists in the sense in
which the same expression is used Eph. iv. 11, where it signifies a certain class of extraordinary
officers in the Christian Church, such as Philip, Acts viii. 5-29; and xxi. 8; Timothy, 2 Tim. iv. 5;
and many others: but as they were evangelical historians.  Of those, however, Matthew and John
were apostles, and preachers of the gospel, the other two were only disciples of the apostles; but,
nevertheless, they doubtless occasionally laboured " in the word and doctrine."
That these four persons were the inspired authors of the four narratives which bear their names,
we have, as Dr. Whitby shows at large, the clear and decisive testimony of the ancient fathers of the
Christian Church.  1. A passage from Polycarp, (who, as Irenmeus informs us, was made bishop of
Smyrna by the apostles, and conversed with many who had seen the Lord,) is cited by Victor
Capuanus, in which we have the names of these four gospels, as we at present have them, and the
beginning of their several histories.  2. Justin Martyr, who, according to Eusebius, lived, /er 7' e wro~v
rov a7ro-o;Cov, not long after the apostles, shows that these books were then well known by the name
of "gospels," and were read by Christians in their assemblies every Lord's day.  Yea, we learn
from him that they were read by Jews, and might be read by heathens; and that we may not doubt
that, by the " Memoirs of the Apostles, which," says he, " we call Gospels," he meant these four,
received then in the church, he cites passages out of every one of them, declaring that they contained
the words of Christ.  3. Irenmeus, in the same century, not only cites them all by name, but declares
that there were neither more nor fewer received by the church, and that they were of such authority
that though the heretics of his time complained of their obscurity, depraved them, and endeavoured
to lessen their authority, yet they durst not wholly disown them, or deny them to be the writings of
those apostles whose names they bore.  Moreover, he cites passages from  every chapter of St.
Matthew and St. Luke, from  fourteen chapters of St. Mark, and from twenty chapters of St. John.
4. Clemens of Alexandria, having cited a passage from  "the Gospel according to the Egyptians,"
informs his readers, "that it was not to be found in the four gospels delivered by the church."
5. Tatianus, who flourished in the same century, and before Ireneus, wrote c'vaoeeav riva Kai avva'ztrolqv
-wv Evayyetlov, a chain or harmony of the gospels, which he named, ro &la reciaptv, the gospel gathered
out of the four gospels.  And the " apostolical constitutions" name them all, and command "' that they
be read in the church, the people standing up at the reading of them   6. Inasmuch as these gospels
were "written," says irenaeus, " by the will of God, to be the pillars and foundation of the Christian
faith," the immediate successors of the apostles, who, says Eusebius, did great miracles by the assistance of the Holy Ghost, and performed the work of evangelists in preaching Christ to those who had
not yet heard the word, made it their business, when they had laid the foundation of that faith among
them, rTiV i(wv et~OV evayyEaX2,Ov 7rapa&diovat ypaqv, to deliver to them the writing of the holy g ospels.
If it be objected here, that other gospels, bearing the names of other apostles, or gospels used by
other nations, are mentioned as having existed in the early ages of Christianity, it may be answered,
that this is so far from being derogatory from, or tending to diminish, the tradition of the church concerning these four gospels, that it tends highly to establish and confirm it, as will be evident from
these considerations: 1. That we find no mention of any of these gospels until the close of the
second century, and of few of them till the third or the fourth century; that is, not until long after the
general reception of these four gospels by the whole church of Christ.  For Justin Martyr and
Irenmus, who cite large passages from these four gospels, take not the least notice of any other
gospels, mentioned either by the heretics or by the orthodox.  2. They who speak of them in the
close of the second, or in the following centuries, do it still with this remark, that " the gospels received by the tradition of the church were only four," and that the others belonged not to them, nor to
the evangelical canon.  For authorities the reader must be referred to Dr. Whitby, from whomn the  vo
last paragraphs are taken.  He sums up the argument as follows: "Seeing, then, 1. That these four
gospels were received without any doubt or contradiction by all Christians from the beginning, as the
writings of those apostles and evangelists whose names they bear; and that these first Christians both
ac.k1nowledged and testified that these writings were delivered to them by the apostles as the pillars
or fundamental articles of their faith: seeing, 2. That these same gospels were delivered by the immediate successors of the apostles to all the churches which they converted or established, as the
rule of their faLith:  seeing, 3. They were read from the beginning, as Justin Martyr testifies, in all
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INTRODUCTION.
assemblies of Christians, on the Lord's day, and so must have been early translated into those languages,
in which alone they could be understood by some churches; namely, the Syriac and Latin: seeing,
4. They were generally cited in the second century for the confirmation of this faith, and the conviction of heretics, and the presidents of the assemblies exhorted those who heard them to practise
and imitate what they heard: seeing, 5. We never hear of any other gospels till the close of the
second century, and then hear only of them with a mark of reprobation, or a declaration that they
were?Evaerlyppa,  falsely imposed upon the apostles, that they belonged not to the evangelical canon,
or to the gospels delivered to the churches by a succession of ecclesiastical persons, or to those
gospels wlich they approved, or by which they confirmed their doctrines, but were to be rejected as
the inventions of manifest heretics:-All these considerations must afford us a sufficient demonstration that all Christians then had unquestionable evidence that these four gospels were the genuine
works of those apostles and evangelists whose names they bear, and so were worthy to be received
as the records of their faith. What reason, then, can any persons of succeeding ages have to question what was so universally acknowledged by those who lived so near to that very age in which
these gospels were endited, and who received them under the character of the holy and divine
Scriptures?"
To this general and uncontrolled tradition respecting the authenticity of the gospels, we may add
further strength from the following considerations: 1. That since our Jesus was a Prophet or Teacher
sent from God, he must have left to his church some records of his doctrines and his Father's will;
since he was a King, and was to reign for ever, he must have left some laws by which his subjects
were to be for ever governed; as the Saviour of the world, he must have delivered to the world an
account of the terms on which they might obtain the great salvation purchased by him; otherwise, he
must have been a Prophet, Priest, and King in vain.  Hence we infer that some certain records of
those doctrines, laws, and conditions of salvation, must be extant. Now, unless these gospels and
other scriptures of the New Testament contain those records, they must be wholly lost, and we must
all be left under a manifest impossibility of knowing, and, therefore, of doing the will of God.  For
to say tradition might supply the want of writing is to contradict experience; since the traditions of
the Jews made void that word of God they had received in -writing; and how much more would they
have done it had no such writing been delivered! Moreover, our blessed Lord spake many things
which were not committed to writing.  He taught the multitude " by the sea;" Mark ii. 13; "beyond
Jordan;" Mark x. 1; "in the synagogues of Galilee;" Luke iv. 15; " at Nazareth;" Luke iv. 22;
" Capernaum;" Luke iv. 31; " out of Simon's ship;" Luke v. 3; and very often "in the temple;"
John vii. 14; viii. 2.  He interpreted to the two disciples going to'"Emmaus, throughout all the
Scriptures, the things concerning himself;" Luke xxiv. 27.  He discoursed to his disciples, after
his resurrection, "' touching the things of the kingdom of God;" Acts i. 3; and St. John assures us
there were exceeding many miracles which Jesus did that were not written; John xx. 30. Now,
whereas accounts of all those miracles and sermons which were written are entirely preserved, and
firmly believed, tradition hath not preserved an account of one miracle or sermon which was not
written; and, therefore, tradition can be no sure record or means of making known the doctrine or the
laws of Christ. In a word, it is evident that even the church catholic hath lost a tradition delivered
to her by St. Paul; for he says, " I told you these things," (namely, concerning antichrist,) "1 when
I was with you; and now ye know what withholdeth that he might be revealed in his time;"
2 Thess. ii. 5, 6. He also intimates, in the same chapter, at verse 15, where he exhorts them to
hold fast these traditions, that they were of great moment to be known and retained; and yet these
traditions have neither been retained by the Roman, nor by the catholic church, and it is confessed
by Anselm and Esthius on the place, that, " though the Thessalonians knew, yet that we know not
what they were;" so that the tradition which the church received touching this matter is wholly
lost. How then can the church be relied on as a sure preserver and true teacher of unwritten tradition, since she has confessedly lost one of great moment deposited with the Thessalonians, and the
primitive church.
2. That it was necessary that the Christian doctrine or revelation should be preserved in some
writing, may be fairly concluded from the Holy Scriptures themselves.  For, if St. Paul thought it
necessary to write to the church at Rome, "to put them in remembrance of the grace of God given
to thetm," Rom. xv. 15, as also to send to his Corinthians  in writings " the things they had heard and
6                                                                a




INTRODUCTION.
did acknowledge," 2 Cor. i. 13, and to write " the same things" which he had taught to his Philippians; Phil. iii. 1;-if St. Peter thought it needful to write to the Jewish converts, " to stir up their
sincere minds by way of remembrance, that they might be mindful of the commands of the apostles," 2 Pet. iii. 1, 2, though they at present knew them, and were " established in the truth;"
2 Pet. i. 12, 13; and St. Jude to write to the same persons, to remind them " of the common salvation;"
verse 3;-if the beloved evangelist closes his gospel with these words, "These things were written,
that ye might believe that Jesus is the Christ, and believing ye might have life through his name -;
surely these persons could not but think it necessary that the essential doctrines of Christianity should
be recorded in writing; and yet we are sure they have only been so recorded in those gospels and
other writings contained in the canon of the New Testament; and, therefore, we cannot reasonably
doubt of the authority of these gospels and other writings. Add to this, the apostles, and the Holy
Spirit, who influenced them in the inditing of these gospels for the church's use, would certainly not
be wanting in causing them to be transmitted to those Christians for whose use they were intended,
because they would not be wanting to pursue the end for which these gospels were written; and they
were therefore written, that the disciples " might know the certainty of those things in which they
had been instructed," Luke i. 4, and might be engaged more firmly to believe that Jesus was the
Christ.
3. It is evident that the age immediately succeeding could not be ignorant of what was thus delivered to them by the church from the apostles, as the pillar and ground of their faith; nor is it easy
to conceive, that either they would have thus received these gospels, had not the apostles given them
sufficient authority and indication of their duty so to do; or that these writings would have been
esteemed so readily as the charters of the Christian faith, had not the apostles delivered them unto
the churches under that character.
And lastly. We have good reason to suppose that the providence of God, which was so highly
interested in the propagation of -the Christian faith, and making it known "to the world, would not
permit false records of that faith to be so early and so generally imposed upon the Christian world.
From the same consent and suffrage of the primitive church, we may conclude, with the strongest
evidence of reason, that these four gospels, and the other Scriptures, received then without doubt or
contradiction by the church, were handed down to them uncorrupted in the substantial articles respecting faith and practice. For, 1. These records were generally dispersed through all the Christian
churches, though at a great distance from each other, from the beginning of the second century.
2. They were universally acknowledged and consented to by men of great parts and learning, and
of different persuasions. 3. They were preserved in the originals in the apostolical churches,
among whom, says Tertullian, authenticce eorum literye recitantur, " their original letters are recited;"
it being not to be doubted that they who received the originals from the apostles, and who had authentic copies of them given to them by their immediate successors, would carefully preserve them
to posterity. 4. They were multiplied into divers versions, almost from the beginning, as we may
rationally conclude, because the Church of Rome, and other churches which understood not the
original Greek, having been founded in the apostles' days, cannot be reasonably supposed to have
been long without a version of those Scriptures which were to be read by them in public and private.
5, They were esteemed by them as digesta nostra, " our law books," says Tertullian; libri deifici deific&e
Scripturge, "divine books of God's inditing," or, "books which instruct men to lead a divine life,"
say the martyrs; and believed by all Christians to be xgetat ypaqat, 1" divine Scriptures," says Origen,
and, therefore, as the records of their hopes and fears. 6. They were so constantly rehearsed in
their assemblies by men whose office it was to read, explain, and enforce them, and exhort to the
performance of the duties they enjoined, and so diligently read by the Christians, that they were
riveted in the memories of many, and, according to Eusebius, some had them all by heart. 7. They
were so frequently referred to in their writings, and passages of them so often cited by Ireneus,
Clemens of Alexandria, and Origen, exactly as we now have them; —that it must be certain, from
all these considerations, they were handed down to succeeding generations pure and uncorrupt.
And, indeed, from these considerations, we maywith greater certainty infer, that the Scriptures
were preserved entire from any designed corruption, than any person can, that the statutes of the
land, or any other writings, histories, or records whatsoever, have been so -preserved; because the
evidence thereof depends upon more persons, and those more holy, and of consequence more averse
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INTRODUCTION.
to deceive, and more concerned that their writings should not be corrupted, than any men are, or have
reason to be, respecting other writings.  So that we must renounce all certainty of the authenticity
of any record, or grant that it is certain these are the genuine records of the Christian faith. Again:
The corruption of the word of God, or the substitution of any other doctrine in the place of that which
had been delivered by the apostles, could not have been effected by any part or sect of Christians,
without its being-soon discovered by those who had embraced the Christian faith, and used the true
copies of the word of God, in other churches of the Christian world. And, therefore, this supposed
corruption, if it could at all have taken place, must have been the work of the whole body of Christians. But surely it cannot be reasonably supposed that the ages immediately succeeding the apostles
should universally conspire to substitute their own inventions in the place of the word of God, and
yet continue steadfast in, and suffer so much for, that faith which denounced the severest judgments
against them who should corrupt his word; or that so many men should, with the hazard of their
lives and fortunes, avouch the gospel to be the truth of God, and yet make such a change even in the
frame and constitution of its doctrine, as rendered it ineffectual, both to their own salvation and that
of their posterity. Lastly, that these sacred records of the word of God have not been so corrupted
as to cease to be an authentic and sufficient rule of faith and practice, may be argued from the providence of God. For nothing seems more inconsistent with his wisdom and goodness, as the Governor
of the world and of his church, than to influence his servants to write the Scriptures, to be a rule of
faith and manners for all future ages, and to require the belief of the doctrines, and the practice of
the duties contained therein, and yet to suffer this divinely-inspired rule to be corrupted in things
necessary to faith and practice. Who can imagine that God, who sent his Son into the world to
declare this doctrine, and inspired his apostles to indite and preach it, and who by so many miracles
confirmed it, should suffer any weak or ill-designing persons to corrupt or alter any cf those terms
on which the salvation of the world depended:? Surely none can think this rational but such as are
of opinion that it is not absurd to say that God repented of his goodness and love to mankind in
vouchsafing them the gospel; or that he was so unkind to future generations, that he suffered
wicked men to rob them of all the benefits intended them by this new declaration of his will. For
since those very Scriptures, which have been received as the word of God, and used by the church
as such, from its first ages, profess to contain the terms of our salvation; to be Scriptures indited by
men commissioned from Christ, and such as avouched themselves " apostles by the will of God, for
the delivery of the faith of God's elect, and for the knowledge of the truth, which is after godliness,
in hope of eternal life;".they must either be the word of God in reality, or providence must have
permitted such a forgery as renders it impossible for us to perform our duty in order to salvation; for
if the Scriptures of the New Testament should be corrupted in any essential requisite of faith or
practice, they must cease to be "able to make us wise unto salvation," and so they must fail of
answering the end which God intended they should answer when he indited them.
Now the authenticity of the gospels being thus demonstrated, or that they are the genuine and
uncorrupted writings of the persons whose names they bear, their truth and divine inspiration follows
of course. For, first, with respect to the evangelists Matthew and John, we may observe with Dr.
Macknight, as they were apostles, "they were eye-witnesses of most of the things they have related
They attended our Lord during his ministry; they heard him preach all his sermons, and saw him
perform the greatest part of his miracles; they were present at his crucifixion; they conversed with
him after his resurrection; and they beheld his ascension. Besides, as apostles, they possessed the
gifts of illumination and utterance.  By the former they were absolutely secured from falling into
error, in any point of doctrine, or matter of fact, relating to the Christian scheme. By the latter they
were enabled to express themselves clearly and pertinently upon every subject of Christianity which
they had occasion to treat of, either in their sermons or writings. These gifts our Lord had expressly
promised to all his apostles. See John xiv. 25, 26." He also promised that, when they should be
brought before governors and kings, it should be given them what they should speak; that he would
give them a mouth and wisdom which their adversaries should not be able to gainsay or resist; yea,
that the Spirit of their Father should speak in them.  Matt. x. 18, 20; Luke xxi. 15. The whole
of these promises were punctually fulfilled. For, about ten days after our Lord's ascension, the disciples received a glorious effusion of the Holy Ghost, while they tarried in Jerusalem, according to
their Master's order, in expectation taof being "endued with power from on high." See Acts ii. 3.
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INTRODUC TION.
"From that moment forth the Spirit gave clear indications of the reality of his presence with them;
for he enabled them, all at once, to speak the various languages under heaven as fluently as if they
had been their native tongues, and thereby qualified them to preach the gospel in all countries immediately upon their arrival, without the necessity of submitting to the tedious and irksome labour of
learning the languages of those countries.  Moreover, he gave them the power of working all manner
of miracles; nay, he enabled them to impart unto those whom they converted the power of working
them, and the faculty of speaking with tongues, and of prophesying or preaching by inspiration. The
apostles of the Lord, having such convincing proofs of their inspiration always abiding with them, did
not fail on proper occasions to assert it, that mankind might everywhere receive their doctrine and
writings with that submission which is due to the dictates of the Spirit of God. Hence we find them
calling the gospel which they preached and wrote, "the word of God, the commandment of God, the
wisdom of God, the testimony of God;" also, "the word of Christ, the gospel of Christ, the mind
of Christ, the mystery of God the Father, and of Christ."  Wherefore, Matthew and John being apostles, and having received-the gifts of the Spirit with the rest of their brethren, there can be no doubt
of their inspiration. Their gospels were written under the direction of the Holy Ghost, who resided
in them; and upon that account they are venerated by all Christians as the word of God, and have
deservedly a place allowed them in the sacred canon.
2. " The characters of Mark and Luke come next to be considered. They were not apostles, it
is true, yet they were qualified to write such a history of our Lord's life as merits a place in the
canon of Scripture." For as they were, in all probability, early disciples, it is not unlikely that
they were eye-witnesses of most of the things which they have related; and were even in the apostles' company on the day of pentecost, and then received the extraordinary gifts of the Spirit together
with them; consequently they wrote by divine inspiration also.  But, if that were not the case, it
must be granted that these two evangelists accompanied the apostles in their travels. "The matter
is certain with respect to Luke; for, in his history of the Acts, he speaks of himself as Paul's companion; and, in the preface to his gospel, he expressly mentions the information of the ministers of
the word, as distinct from that of the eye-witnesses, to lead us, probably, to think of Paul, with whom
he had long travelled, and who had not the knowledge of Christ's history by personal acquaintance,
but by revelation.  See Gal. i. 11, 12; 1 Cor. xi. 23. As for Mark, he is generally reported by
antiquity, and currently believed, to have been Peter's assistant. And, in conformity to this opinion,
all interpreters, both ancient and modern, suppose that Peter speaks of Mark the evangelist in 1 Peter
v. 13:'The church that is at Babylon salutes you, and so does Marcus my son.' This appellation
Peter gives to Mark, because of the great intimacy and friendship which subsisted befwesen them,
agreeable to the Apostle Paul's description of Timothy's affection.  See Phil. ii. 22. If Mark was
Peter's companion and. fellow-labourer in the gospel, although he was neither an apostle nor an eyewitness, he must have been well acquainted with our Lord's history, because he could not but learn
it from the conversation and sermons of Peter, who was both. Wherefore, to use the words of Luke,
since these evangelists took in hand to write the history of our Lord's life, according to the informations which they had received from the eye-witnesses and ministers of the word, and executed their
design while they accompanied the persons from whom they received those informations, we may
reasonably suppose they would submit their works to their examination. Accordingly, Clemens
Alexandrinus, quoted by Eusebius, vi. 14, tells us that Mark's gospel was revised by Peter. And
Mr. Jones, in support of this opinion, has collected eight particulars from the other gospels, all tending
to the honour of Peter, which are entirely omitted by Mark, because Peter's humility, as he supposes,
would not allow him to tell these things to that historian. But if it be true that Mark and Luke
wrote according to the information of-the apostles, and had their gospels revised by them, it is evidently.the same as if their gospels had been dictated by the apostles.
"I cannot but observe, however," proceeds the doctor, " that though none of all the suppositions
just now mentioned should be granted, there is one unquestionable matter of fact, which fully
establishes the authority of the two gospels under consideration; namely, that they were written by
the persons whose names they bear, and while most of the apostles were alive. For, in that case,
they must have been perused by the apostles, and approved; as is certain from their being universally
received In the early ages, and handed down to posterity as of undoubted authority. The apostolical
approbation was the only thing, without the inspiration of the writers, which could give these books
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INTRODUCTION.
the reputation they hat obtained. And had it been wanting in any degree, they must have shared
the fate of the many accotts which Luke speaks of in his preface; that is, must have been neglected,
either as imperfect or spurious,.and so have quickly perished. But, if the gospels of Mark and Luke
were approved by the apostles immediately upon their publication, and for that reason were received
by all Christians, and handed dovi. to posterity as of undoubted authority, it is the same as if they
had been dictated by the apostles. Hence they are justly reckoned of equal authority with the other
books of Scripture, and admitted into the canon together with them. Such proofs as these, drawn
from the sacred writings themselves, are sufficient to make all Christians reverence the gospels as
the word of God. And, therefore, they are fitly produced for the confirmation of our faith."
It must be observed further, here, that while we believe the sacred historians have recorded nothing
but what is true, we must not suppose they have' related all the things which with truth they might
have related. " Each of them, indeed, has delivered as much of Christ's doctrine and miracles as is
necessary to our salvation. Nevertheless, many important sermons and actions are omitted by each,
which, if the rest had not preserved, the world must have sustained an unspeakable loss. We have
even reason to believe that it is but a small part of our Lord's history which is preserved among them
all;" for John has said expressly, that "there were many othe.things which Jesus did, which, if
they had been written every one," he supposed " that even the world itself could not contain the books
that would have been written." The other evangelists affirm, in effect; the same thing, in the summaries which they give of such discourses and miracles as they did not think proper to relate particularly. Thus we read, "Jesus went about all Galilee, teaching in their synagogues, and preaching
the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the
people. And his fame went throughout all Syria; and they brought unto him all sick people that
were taken with divers diseases and torments, and those which were possessed with devils, and those
which were lunatic, and those that had the palsy, and he healed them," Matt. iv. 23, 24. In Luke
vii. 21 it is said, "And in, that same hour he cured many of their infirmities and plagues, and of evil
spirits;'and to many that were blind he gave sight."  See also Matt. xiv. 35, 36; xv. 30, 31; xix.
1, 2; John ii. 23; and iii. 2; and the passages referred to above in the paragraph respecting the
insufficiency of tradition, page 6.
And, " as the evangelists did not intend to relate all the sermons and actions of Christ, so it was not
their purpose to mention every circumstance of those which they undertook to relate. Each evangelist,
directed by the Spirit, makes his own choice. This circumstance is mentioned by one, and that by
another, as they judged most proper."  And "we must by no means urge omissions, whether of facts,
or circumstances of facts, in such a manner as to fancy that the inspired authors rejected all the
things they have omitted, or even that they were ignorant of them. For, from the summaries above
mentioned, it is plain they have passed over many particulars with which they were well acquainted."
But it must be observed, though Jesus' performed many miracles, which the evangelists have not
recorded, and probably many equal in greatness to those which they have recorded; yet, it is likdlyv
" that those recorded were more remarkable than the rest, either for the number of the witnesses
who were present at them; or for the character and quality of those witnesses; or for the places
where they were performed; or for the consequences which they gave'rise to; or for the reports
which went out concerning them, and fame which accrued to Jesus from them. This observation,
which may be applied. likewise to our Lord's sermons, deserves the rather to be attended to, because
it accounts for what would otherwise be very difficult to be understood, namely, how the evangelists,
notwithstanding they had such an infinity of sermons and miracles to make a choice from, came all
of them, except John, who designed his gospel as a supplement to the rest, to mention, in most instances,. the same sermons and miracles; I say, in most instances, because in a few cases each
evangelist has departed from this rule, omitting things, which on account of their importance, their
notoriety, their consequences, and other reasons, are recorded by the rest; while he has taken notice
of particulars which, to appearance, are not so material. Thus, Mark xiv. 51, the cure which our
Lord performed on the high-priest's slave, whose ear Peter cut off, is omitted; while the young man
who followed him with a linen cloth cast round his naked body, is mentioned. In these, and such
like instances, the evangelists seem not to have considered how their readers would be affected with
the transactions recorded by them. If that had been a matter of care with them, they would, in every
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INTR.OD UCT I O N.
case, have made choice of those particulars only which might have prejudiced their readers in favour
)f their Master, or led them to form a high idea of him. Wherefore, as they have not -done so, they
possess evidently the character of writers who have no distrust of their cause, but who tell the truth
as it presented itself, without artifice or disguise.
"According to this view of the matter, it appears that the evangelists, in their histories, have given
only a faint sketch, as it were, of our Lord's life, and not a full delineation. However, though the
miracles and sermons which they have recorded be few in respect of the whole, it is certain that the
miracles mentioned do put Christ's mission beyond all reasonable possibility of doubt; and the sermons related give a just idea of his doctrine. Nay, such is the importance of the things related, that
each evangelist must be acknowledged singly to have comprehended in his gospel as much of the
knowledge of Christ as is sufficient to the salvation of the world. At the same time, by confining
themselves to the principal miracles which our Lord performed, and to some select sermons which
he preached in the course of his ministry, they made their histories such small books, that every
Christian had it in his. power to purchase some ones of them. And although at first sight this may
seem but a matter of little moment, it was, in reality, a singular benefit to mankind, especially in those
ancient ages, before printing was invented, when a book of any considerable bulk amounted to a large
sum. Brandt, in his History of the Reformation in the Low Countries, (vol. i., p. 23,) tells us, that
for one copy of the Bible, tolerably written on vellum, it was usual to pay four or five hundred crowns;
and, even after the invention of printing, sixty for a printed copy, till the art grew more common.
We may therefore presume, that it was not without the particular direction of the Spirit, that the
evangelists, in writing their histories, thus consulted the benefit of the poor; who, if they got any
one of the gospels into their own possession, could be at no loss for the knowledge of Christ necessary to eternal life.
"Concerning the words and phrases which the inspired writers have made use of," it may not be
improper to subjoin the following observations from the same judicious author. " If two or more evangelists, on any occasion, ascribe to our Lord the same words, we may safely believe they have
preserved the words which he uttered on that occasion. However, when they introduce him speak.
ing, they do not always mean to repeat the precise words, but to give the sense of what he said;
nothing more being intended oftentimes by those who undertake to relate what was spoken by another.
This, I think, is plain, from Acts x. 4, compared with verse 31. In the former of these passages, the
angel says to Cornelius,' Thy prayers and thine alms are come up for a memorial before God;' in the
latter, Cornelius, rehearsing the angel's words to Peter, delivers them thus:'Thy prayer is heard,
and thine alms are had in remembrance in the sight of God.' Wherefore, both Cornelius and
the historian thought the angel's words were repeated, when the sense of them was delivered.
This observation reconciles all those passages in the gospels, wherein our Lord is introduced expressing his sentiments in different words on the same occasion., Nevertheless, where different
expressions are found, it is possible that all of them may have been uttered by him, especially if they
convey different thoughts, and, when joined together, make a connected discourse. In most cases,
however, the former is the more natural solution; because, if the evangelists have given the true meaning of what our Lord said on every occasion, they have certainly delivered what may be called the
words of Christ, though the expressions in each gospel should be different, or even to appearance
contradictory. A remarkable example of this we have Matt. x. 9, where Jesus is introduced speaking
to his apostles thus:' Provide —neither shoes nor yet a staff;' but, in the parallel passage, -Mark vi. 8,
which exhibits the repetition of those instructions, he commanded them, that they should take nothing
for their journey, save a staff only; words in sound contradictory to the former, though in sense
perfectly the same. Such of the apostles as had staves in their hands might take them, but those
who were walking without them were not to provide them; for, as the providence of God was to
supply them with all necessaries, to have made the least preparation for their journey would have
implied a disbelief of their Master's promise. In like manner, the words of the voice at Christ's
baptism, Matt. iii. 17,' This is my beloved Son, in whom I am well pleased,' though different as to
sound from the words Mark i. 11,' Thou art my beloved Son, in whom I am well pleased;' yet being
the same in sense, they are truly repeated.  So likewise are the words of institution in the history
of the sacrament, and the words of the title that was affixed to our Lord's cross.
"By the way, these principles afford an easy solution of the difficulties which arise upon comparing
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INTRODUCTION.
the citations in the New Testament with the passages of the Old, from whence they are taken; for,
if the meaning of the passage is truly given, we must allow that the quotation is justly made. Hence,
though the words,' He shall be called a Nazarene,' Matt. ii. 23, are not to be found in the writings
of the prophets, yet, as the thing meant by these words frequently occurs in them, the application is
made by the evangelist with sufficient propriety.
"But further, it ought to be considered, that our Lord's discourses were all delivered, and his
conferences managed, in a language different from that wherein they are handed down to posterity,
namely, the Syro-Chaldaic, called' the Hebrew tongue,' Acts xxi. 40, because it was a dialect thereof.
For which cause, though all the evangelists had remembered the precise words of every person introduced in their histories, when they related them in a different language, they could hardly avoid
making use of different expressions, even on supposition that they wrote by inspiration, unless that
inspiration absolutely deprived them of the use of their own faculties; or unless the Holy Spirit, who
inspired them, could not suggest different words to each, equally proper, for conveying the sentiment
he designed to express.
" According to this view of the matter, the four evangelists differ from one another no otherwise
than any of them might have differed from himself, had he related the same passage of the history
twice. -Both narrations would have been the same as to the sense, though different words might
have been made use, of in each. Wherefore, it can be no good argument against the inspiration of the
evangelists, that their accounts are different. Let the reader compare the two histories of our Lord's
ascension; given by Luke, the one in the end of his gospel, the other in the beginning of the Acts;
also the three accounts which the same historian gives of Paul's conversion, the first in the ninth, the
second in the twenty-second, the third in the twenty-sixth chapter of the last-mentioned book; and
he. will acknowledge the truth of what I have been saying."
In, the mean time, let him observe that, while these apparent inconsistencies, thus rightly understood, are easily reconciled, they prove undeniably that the evangelists were in no combination to
make up their histories and deceive the world: so far from it, that these inconsistencies are of such
a kind, as would lead one to believe the subsequent historians did not so much as compare the accounts
of particular transactions, which they were about to publish, with those that were already abroad in
the world, but that each evangelist represented the matters which are subjects of his history, as his
own memory, under the direction of the Holy Spirit, suggested them to him, without considering how
far they might be agreeable to the accounts which his brethren historians had already given. And
as this admirably discovers the sober spirit of truth by which those writers were guided in every
part of their narrations, so the modesty wherewith they have written their histories is very remarkable. For not only none of them singly has related all the transactions of our Lord's life, or affected
to give a complete history thereof, but, "such things as they have thought fit to mention, though great
and wonderful above measure, they have not painted with the gaudy colourings of rhetoric, nor heightened with the magnificence of pompous language, but have told them with a simplicity unexampled
in: so great a subject,  And as they have not studied human eloquence in the composition of their
histories, so they have not followed human prudence in the choice of their subjects. For although
they must have been sensible that the transactions they were about to relate were not likely to be
believed by the generality, being many of them opposite to the established course of nature, it is evident they were at no pains to consider what particulars were least liable to exception, nor so much as
to. obviate the difficulties which arose from them. This thought a late writer has well expressed.'!tdoes not appear,' says he,' that it ever came into the mind of the evangelists to consider how this
or that other action would appear to mankind, or what objections might be raised against them. But,
without, attending at all to this, they lay the facts before you, at no pains to think whether they would
appear credible or not. If the reader will not believe their testimony, there is no help for it. They
tell the. truth, and attend to nothing else.' To conclude, it is remarkable that through the whole of
their histories, the evangelists have not passed one encomium upon Jesus, or upon any of his friends,
nor thrown out one reflection against his enemies, although much of both kinds might have been,
and no doubt would have been done by them, had they been governed either by a spirit of imposture
or. enthusiasm. Christ's life is not praised in the gospels, his death is not lamented, his friends are
not commended, his enemies are not reproached, nor even blamed, but every thing is told naked and
unadorned, just as it happened; and all who read are left to judge and make reflections for them12                                                             a




INTRODUCTIO N.
selves; a manner of writing which the historians never would have fallen into, had not their minds
been under the guidance of the most sober reason, and deeply impressed with the dignity, importance,
and truth of their subject."
Upon the whole, by the force of the arguments now advanced, and others of a similar nature, " has
the gospel history gained a belief next to universal in ages past, and by these it stands at present
firmly established against the manifold violent attacks of its enemies, who, with unwearied application, are assaulting it on all quarters. In a word, founded upon these arguments, it can never be
overturned in any age to come; but, while men are capable of discerning truth, will be believed and
received to the end of the world." Observe well, reader, from the undoubted truth of the gospel
history, we infer with certainty that the Christian religion is divine.
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PREFACE
TO THE
( OSPEL OF SAINT MATTHEW.
LATHOUGH the word evayye7tov, here rendered "gospel," from ev, " good," and ayyeXta, "s a message," properly denotes " good news, or glad tidings," and in many parts of the epistles signifies
the whole doctrine of Christ, or of the New Covenant, in contradistinction to that of the dispensation
of Moses, or the Old Covenant; yet when applied to the narratives written. by the four evangelists,
the expression properly means the history of the incarnation and life, doctrine and miracles, humiliation and exaltation, sufferings and glory of the Messiah, the Son of God. The reason why this
history is termed "good news, or glad tidings," is because it really contains such, yea, the best news
and most joyful tidings that ever reached any human ear; for surely no tidings can be better, or more
calculated to give joy to a sinful and guilty world, exposed to the wrath of God, and liable to suffer
the vengeance of eternal fire, than that the Son of God, the brightness of the Father's glory and the
express image of his person, the Maker and Lord of all things, and the final Judge of men and angels,
came into the world to seek and save lost sinners. Hence, when the angel announced his birth to
the shepherds, as is recorded Luke ii. 10, his words were, 16s, enayye7t4Coyat v/ztv apav peyat7v, rTLf e-at.ravr, ro:Aaw, "Behold, I bring you good tidings of great joy, which shall be to all people." As to the
English, or rather Saxon word, " gospel," it seems originally to mean no more than " God's spell," or
"God's word," and therefore is a very imperfect translation of the Greek expression.
Now the history of these good tidings, which is first offered to our consideration in this volume,
termed the New Testament, or New Covenant, is that- composed by St. Matthew. Of him we know
no more than what we learn in the four gospels, which is very little. He was the son of one Alpheus,
and was also called Levi, Mark ii. 14. He was of Jewish original, as both his names manifest, and
probably of Galilee, as. the rest of Christ's apostles were; but of what city in Galilee, and of which
of the tribes of Israel, is not known. Before he was called to be a disciple of Christ, he was a
publican, or tax-gatherer to the Romans, an office of bad repute among the Jews, on account of the
covetousness and oppressive exactions of those who managed it. St. Matthew's office is thought to
have consisted in collecting the customs imposed on all merchandise that came by the sea of Galilee,
and the tribute required from passengers who went by water. And here it was that Christ found him
sitting at the receipt of custom, when he first called him to be his disciple. Matthew immediately
obeyed the cat, and followed Jesus, although, it is probable, not statedly till he had made up and
settled his accounts with those by whom he was employed. Living at Capernaum, a place where
Christ frequently resided, Matthew might probably both have heard him preach and witnessed the
performance of some of his miracles before this his call. Some time, but it seems not long, after
this, according to the account given by both Mark and Luke, he entertained Christ and his disciples
at a great dinner at his own house, whither he invited his friends and acquaintances, with many of his
own profession, intending, probably, not only to take a friendly farewell of them, but to give them an
opportunity of seeing and hearing that heavenly Teacher whose doctrine he had found to be the power
of God to his salvation. He was soon chosen by Christ to be one of his apostles, (see Matthew x. 3,)
and sent, with the other eleven, during the time of Christ's ministry on earth, to preach to the lost
14                                                       a




PREFACE TO THE GOSPEL OF ST. MATTHEW.
sheep of the house of Israel, in different parts of Judea. And they accordingly went through the
towns and villages " preaching the gospel, and healing everywhere," Matthew x. 6; Luke ix. 2-6.
Matthew continued to be associated with the other apostles till after our Lord's ascension, and the
day of pentecost following; on which day, doubtless, he received the Holy Ghost with the rest of the
disciples, or, as it is expressed Luke xxiv. 49, was " endued with power from on high."  From this
time, it seems, for at least eight, if not more years, he preached to the Jews in Judea, and the parts
adjacent. Afterward, according to the tradition of the church, he devoted his labours to the propagation of the gospel among the heathen: travelling into Ethiopia, or Abyssinia, and making that
country the scene of his apostolical labours; and there, it is said, he sealed the truth with his blood
But of this there is no clear evidence in any of the writings of the primitive fathers, nor that he
suffered martyrdom, as some have asserted, in Persia, or elsewhere. Indeed we have r o certain
information when, where, or how he died.
As to the time when this gospel was composed, it has not been precisely ascertained by the
learned. Some have thought it was written as early as A. D. 41, or about the eighth year after
Christ's ascension. Others, and especially some modern critics, have contended that it was not
written till about the year 61, or between that and 65. All antiquity, however, seems agreed in the
opinion that it was the first gospel that was published; " and in a case of this kind," says Dr. Caimpbell, " I should not think it prudent, unless for very strong reasons, to dissent from their verdict.
Of the few Christian writers of the first century whose works yet remain, there are in Barnabas, a
companion of Paul, Clement of Rome, and Hermas, clear references to some passages of this history.
For though the evangelist is not named, and his words are not formally quoted, the attentive reader
must be sensible that the author:had read the gospel which has uniformly been ascribed to Matthew,
and that on some occasions he plainly alludes to it. Very early in the second century, Ignatius, in
those epistles which are generally acknowledged to be genuine, and Polycarp, of whom we have no
more but a single letter remaining, have manifest allusions to different parts of this gospel. The
writers above named are those who are denominated'apostolic fathers,' because they, were contemporary with the apostles, and had been their disciples. Their testimony, therefore, serves to show
not only their knowledge of this book, but the great and general estimation wherein it was held from
the beginning."
It has been a matter of much debate among the learned, whether this gospel was originally
composed in Greek or in Hebrew. But Dr. Campbell seems to have satisfactorily proved it was
first written in the latter language. " The first person," says he, " upon record, who has named
Matthew as the writer of this gospel, is Papias, bishop of Hierapolis, in Cesarea, who is said to have
been a companion of Polycarp, and a hearer of John. Concerning Matthew, that venerable ancient
affirms, that' he wrote his gospel in the Hebrew tongue, (Eppaidt d&aeKrw,) which every one interpreted as he was able.' See Euseb. Hist. Eccl., lib. iii. cap.39.' I Here we have Papias's testimony,
not only that Matthew was the writer of this gospel, but that he wrote it in- Hebrew. "The former
of these testimonies," says Dr. Campbell, "has never, as far as I know, been controverted. On the
contrary, it has been confirmed, and is still supported by all subsequent Christian authors who have
touched the subject; and the latter, that this evangelist wrote his gospel in Hebrew, had a concurrence equally uniform of all succeeding writers in the church for about 1400 years."  In the last two
centuries, however, this point has been strongly contested, particularly by Erasmus, Cardinal Cajetan,
Whitby, and several others. "The next authority," which may be brought, "is that of Irenaeus,
bishop of Lyons, in Gaul, who in his youth had been a disciple of Polycarp. He says, in the only
book of his extant, that' Matthew among the Hebrews wrote a gospel in their own language,
(Tt t6ta d&aaexro avrrwv,) while Peter and Paul were preaching the gospel at Rome, and founding the
church there.' Euseb. Hist., lib. v. cap. 8. And in a fragment of the same author, which Grabe
and others have published, it is said,- The gospel according to Matthew was written to the Jews, for
they earnestly desired a Messiah of the posterity of David. Matthew, in order to satisfy them on
this po.nt, began his gospel with the genealogy of Jesus.' The third witness to be adduced is Origen,
who flourished in the former part of the third century. Eusebius, in a chapter wherein-he especially
treats of Origen's account of the sacred canon, (Hist., lib, vi. cap. 25,) quoles liim as saying,' As
I have learned by tradition concerning the four gospels, which alone are received, without dispute,
15




PREFACE TO THE GOSPEL OF ST. MATTHEW.
by the whole church of God under heaven; the first was written by Matthew, once a publican, after
ward an apostle of Jesus Christ, who delivered it to the Jewish believers, composed in the Hebrew
language, ypalzfaamv E6patcotf awvrerayaevov.'  In another place (Comment. in Johan.) he says,' Ve
begin with Matthew, who, according to tradition, wrote first, publishing his gospel to the Hebrews,
or the believers who were of the circumcision.' Again,'Matthew, writing for the Hebrews, who
expected him who was to descend from Abraham and David, says, The lineage of Jesus Christ,
son of David, son of Abraham."' " It would be endless," says Dr. Campbell, "to bring authorities.
Jerome, Augustine, Epiphanius, Chrysostom, Eusebius, and many others, all attest the same thing.
and attest it in such a manner as shows that they knew it to be uncontroverted, and judged it to be
incontrovertible.' But,' say some modern disputants,' all the witnesses you can produce in support
of this fact may, for aught we know, be reducible to one. Irenmeus, perhaps, had his information only
from Papias, and Origen from Papias and Irenteus, and so of all the rest downward, how numerous
soever; so that the whole evidence may be at bottom no more than the testimony of Papias!' But is
the positive evidence of witnesses, delivered as of a well-known fact, to be overturned by a mere
supposition, a' perhaps?' For that the case was really as they suppose, no shadow of evidence is
pretended. Papias is not quoted on this article by Irenmeus, nor is his name mentioned, or his testimony referred to. Nor is the testimony of either urged by Origen. As to Irenaeus, from the early
period in which he lived, he had advantages for information little inferior to those of Papias, having
been in his younger years well acquainted with Polycarp, the disciple of the Apostle John. Had there
then subsisted any account, or opinion, contradictory to the account given by Papias, Irenmeus must
certainly have known it, and would probably have mentioned it, either to confirm or to confute it. As
the matter stands, we have here a perfect unanimity of the witnesses, not a single contradictory voice;
no mention is there, either from those fathers or from any other' ancient writer, that ever another account of this matter had been heard of in the church. Shall we then admit a mere modern hypothesis
to overturn the foundations of all historic evidence?
" Let it be observed, Papias, in the words quoted from him, attested two things; that Matthew wrote
the gospel ascribed to him, and that he wrote it in Hebrew. These two points rest on the same
bottom, and are equally, as matters of fact, the subjects of testimony. As to both, the authority of
Papias has been equally supported by succeeding authors, and by the concurrent voice of antiquity.
Now there has not any thing been advanced to invalidate his testimony, in regard to the latter of these,
that may not with equal justice be urged to invalidate his testimony in regard to the former. This
may be extended also to other points; for that Mark was the writer of the gospel commonly ascribed
to him, rests ultimately on the same authority. How arbitrary then is it, where the evidence is the
same, and exposed to the same objections, to admit the one without hesitation, and to reject the
other!-I shall conclude the argument with observing, that the- truth of the report, that Matthew wrote
in Hebrew, is the only plausible account-that can be given of the rise of that report. Certain it is,
that all the prejudices of the tires, particularly among the Greek Christians, were unfavourable to
such an opinion. Soon after the destruction of the temple at Jerusalem, the Hebrew Church, distinguished by the name of'-Nazarene,' visibly declined every day; the attachment which many of them
still retained to the ceremonies of the law; in like manner, the errors of the Ebionites, and other
divisions, which arose among them, -made them soon be looked upon by the Gentile churches as but
half-Christian at the most. That an advantage -of this kind would have been so readily conceded to
them by the Greeks, in opposition to all their own prejudices, can be attributed only to their full conviction of the fact.
" Having said so much on 1he external evidence, I shall add but a few words to show, that the
account of this matter given by the earliest ecclesiastical writers, is not so destitute as some may
think of internal probability. In every thing that concerned the introduction of the new dispensation,
a particular attention was for some time shown, and the preference, before every other nation, given
to the Jews. Our Lord's ministry upon the9earth was among them only. In the mission of the apostles, during his own life, they were expressly prohibited from going to the Gentiles, or so much
as entering any city of the Samaritans, Matt. x. 5; and when, after our Lord's resurrection, the
apostolical commission was greatly enlarged, being extended to all nations throughout the world, still
a sort of precedency was reserved for God's ancient people, and they were commanded to' begin'
16                                                             a




PREFACE TO THE GOSPEL OF ST. MATTHEW.
preaching' at Jerusalem,' Luke xxiv. 46, 47.  The orders then given were punctually executed.
The apostles remained some time in Jerusalem, preaching and performing miracles in the name of the
Lord Jesus with wonderful success. See also Acts xiii. 26. And even after the disciples began to
spread their Master's doctrine through the neighbouring regions, we know, that till the illumination
they received in the affair of Cornelius, which was several years after, they confined their teaching
to their countrymen the Jews. And even after that memorable event, wherever the apostles'came,
they appear first to have repaired to the synagogue, if there was a synagogue in the place, and to
have addressed themselves to those of the circumcision, and afterward to the Gentiles:" see Acts
xiii. 46; where this matter is set in the strongest light. " Have we not then reason to conclude from
the express order, as well as from the example, of our Lord, and from the uniform practice of his
disciples, that it was suitable to the will of Providence, in this dispensation of grace, that every advantage should be first offered to the Jews, especially the inhabitants of Jerusalem, and that the
gospel which had been first delivered to them by word, both by our Lord himself and by his apostles,
should be also first presented to them in writing, in that very dialect in which many of the readers,
at the time of the publication, might remember to have heard the same sacred truths, as they came
from the mouth of Him "Who spake as never man spake, the great Oracle of the Father, the interpreter
of God?" This dialect, or language, it must be observed, was not what we commonly call Hebrew,
or the language of the Old Testament; for this was not then spoken either in Palestine, or anywhere else, being understood only by the learned. But it was what Jerome very properly calls SyroChaldaic, having an affinity to both the Syrian and Chaldean language, though much more to the
latter than the former. It was, in short, the language which the Jews brought with them from Babylon after the captivity, blended with that of the people whom they found in the land at their return,
and in the neighbouring regions. It is this which is invariably called Hebrew in the New Testament.
It is true, this merciful dispensation of God to the Jewish Christians, in giving them the first written
gospel in their own language, was, in effect, soon frustrated by their defection; but this is only of a
piece with what happened in regard to all the other advantages which the Jews enjoyed. "The
sacred deposite was first corrupted among them, and afterward it disappeared; for that' the gospel
according to the Hebrews,' used by the Nazarenes, (to which, as the original, Jerome sometimes had
recourse, and which, he tells us, he had translated into Greek and Latin,) and that the gospel also
used by the Ebionites, were, though greatly vitiated and interpolated, the remains of Matthew's original,
will hardly bear a reasonable doubt. Their loss of this gospel proved the prelude to the extinction
of that church. But we have reason to be thankful, that what was most valuable in the work is not
lost to the Christian community. The version we have in Greek is written with much evangelical
simplicity, entirely in the idiom and manner of the apostles."  "And I freely acknowledge," adds
Dr. Campbell, " that if the Hebrew gospel were still extant, such as it was in the days of Jerome, or
even of Origen, we should have much more reason to confide in the authenticity of the common
Greek translation, than in that of an original, wherewith such unbounded freedoms have been taken"
This translation was undoubtedly made and published at a very early period; but who the translator
was we have no knowledge, nor is it likely that, at this distance of time, it should be determined:
probably it was the evangelist himself.
St. Matthew appears to be distinguished from the other evangelists: I. By more frequently referring to.the prophecies of the Old Testament, and pointing out their fulfilment in Christ, for the
conviction of the Jews: and, II. By recording more of our Lord's parables than are mentioned by
the others. He begins his history with an account of the genealogy of Christ; which, agreeably to
the custom of the Jews, and to prove Christ's title to the kingdom of Israel, he gives in the line of his
supposed father Joseph, whom he shows to be legally descended from Abraham through David. He
then bears witness to his miraculous conception, and relates some circumstances concerning his birth
and infancy, particularly his being visited by the wise men from the East, and his flight into Egypt
and return. He gives a brief account of the ministry of John the Baptist, and its promising effects,
and of the baptism and temptation of Christ, and his entrance on his public ministry. He then pro
ceeds with the history of his miracles and discourses, till he comes to his apprehension by the Jewish
rulers, his condemnation, crucifixion, death, and burial, the circumstances of all which he relates at
large. He then bears witness to his resurrection, the earthquake attending it, and the appearance
VOL. I.           ( 2 )                                          17               a




PREFACE TO THE GOSPEL OF ST. MATTHEW.
of a glorious angel, attesting it to the women, who had come to the sepulchre with a view to anoint
his body. Of the many appearances of Christ to his disciples, Matthew only records two; namely.
one to these women, and one to all the disciples collected together in Galilee. His history concludes
with the important testimony borne by Christ, immediately before his ascension, to the exaltation of
his human nature to the highest dignity and power; to which is subjoined his solemn charge to the
apostles, and their successors in the ministry, to teach and baptize all nations, and his gracious
promise that his presence should be with them to the end of the world.
18                                          ( 2*)           a




THE GOSPEL
ACCORDING TO
SAINT MATTHEW.
CHAPTER I.
In this chapter we have, (1,) The genealogy of Christ, in the line of Joseph, showing him to be descended from David and
Abraham, in forty-two generations, divided into three fourteens, 1-17. (2,) An account of the circumstances of his birth,
as far as was necessary to show that he was born of a virgin, according to the prediction of the Prophet Isaiah, (chap. vii.
14,) 18-25.
Anno Mun- THE  book of the   generation of   2  d Abraham   begat Isaac;  and A.M. 4000.
thedi, World,  Jesus  Christ, the son of David,   Isaac begat Jacob; and f Jacob be4000.  ~ c the son of Abraham.                   gat Judas and his brethren.
a Luke iii., 23.-b Psa. cxxxii. 11; Isa. xi. 1; Jer. xxiii. 5; Chap. C Gen. xii. 3; xxii. 18; Gal. iii. 16.-d Gen. xxi. 2.-Q Gen.
xxii. 42; John vii. 42; Acts ii. 30; xiii. 23; Rom. i. 3.  xxv. 26.-  f Gen. xxix. 35.
NOTES ON CHAPTER I.                  prophetical character of the Messiah was, that he
Verse 1. The book-That is, This is the book, the  was to spring from  Abraham  and David.  The
verb being elegantly omitted, according to the cus- sense of the latter clause, indeed, the son of Abratom of the Hebrews, and also of the Greeks and  ham, is ambiguous: it may mean either that David
Romans; of the generation-Or, as the Syriac ex- was the son of Abraham, or, which seems the more
presses it, The writing, narrative, or account of probable sense, that Christ, who was the son of
the generation, or birth of Jesus, &c. The word  David, was also the son of Abraham. This sense
yevesg, indeed, here rendered generation, some- accords better both with the following words, and
times signifies the history of a person's life, yet it with the design of the evangelist, which was to
is much more frequently used for genealogy, or show, that Christ was descended from both these
birth; and it seems to be intended to be taken in  renowned patriarchs, and that in him was fulfilled
this restrained sense here. Dr. Macknight renders the promises made to both. David is first named,
the phrase, The table of the genealogy of Jesus: 1. That the catalogue, to' begin from  Abraham,
observing that the word ft62Lor, book, is used in this might proceed regularly, without the repetition of
limited sense Mark x. 4, where a bill of divorce is his name; 2. Because the memory of David was
so called: and Jer. xxxii. 12, where a deed of con- more fresh upon the minds of the Jews, and his
veyance is termed na., a book. Indeed, the Jews, name in greater repute than that of Abraham, espeand also the Greeks, called all writings books, whe- cially when the discourse related to the Messiah,
ther short or long.  Of Jesus Christ-Jesus is his John vii. 42; more plain and explicit promises of
proper name, given him by God, his true Father, him being made to David, and the prophets having
Matt. i. 21; Luke i. 31; ii. 21.  Christ is, as it were, spoken of Christ under the name of David. Add to
a surname, descriptive of his unction to the pro- this, that David was both a prophet and a king, and
phetic, priestly, and kingly offices. To the name  therefore a more manifest type of the Messiah, who
Christ, that of Jesus is often superadded in the  sustains both of these offices, as well as that of a
New  Testament, not only that Christ might be priest. Hence those who had entertained higher
pointed out for the Saviour, as the word Jesus sig- conceptions of Christ than others, termed him the
nifies, but that Jesus might be shown to be the true  son of David, as appears from many passages in
Messiah, or Christ, in opposition to the unbelief of the gospels.
the Jews.  The son of David, the son of Abra-   Verse 2. Abraham begat Isaac-" The evangelist
ham —i. e., a descendant of David and Abraham; here opens his history with our Lord's genealogy
the word-son, in the language of the Hebrews, being  by Joseph, his supposed father. Luke gives another
put for any descendant, however remote. Here  genealogy of him, thought by many to be Joseph's
the evangelist proposes what he is going to prove; also, but without foundation; for the two genealoviz., that Jesus Christ, whose history he is about to  gies are entirely different, from David and dowigive, was the son of David and Abraham, which it ward. It is true, some have attempted to reconcile
was necessary he should show, because the grand  them by alleging, that they exhibit Joseph's pedia                                                                19




Genealogy of Jesus Christ.             ST. MATTHEW.                   Genealogy of Jesus Christ.
gree, the one by his natural, the other by his legal concerning the great personage, in whom all the
father. But, had that been the case, the natural families of the earth were to be blessed, having
and legal fathers would have been brothers, which  been made to those patriarchs, in quality of his proit is plain they were not, Jacob, Joseph's father in  genitors; first to Abraham, Gen. xxii. 18, then to
Matthew, being the son of Matthan, the son of Ele- David, Psa. cxxxii. 11, 12." And accordingly Mat
azar; whereas Eli, the father supposed to be  thew begins this genealogy with a plain allusion to
assigned him by Luke, was the son of Matthat, a these promises: for he evidently intended it, not so
different person from Matthan, because the son of much as an introduction to his history of Christ, as
Levi."  Besides, on this supposition, we should be  to show that, according to the flesh, he was the son
altogether uncertain whether our Lord's mother, of David and the son'of Abraham, as it was often
from whom alone he sprang, was a daughter of foretold the Messiah should be.
David, and consequently could not prove that he    If it be inquired whence Matthew had this genehad any other relation to David than that his mother alogy, there being nothing of it to be found in
was married to one of the descendants of that Scripture, Dr. Whitby answers, "From the authenprince. Let the reader judge. whether this would  tic genealogical tables kept by the Jews, of the line
come up to the import of the passages of Scripture, of David: for, it appears from the taxation, menwhich tell us he was made of the seed of David. See  tioned Luke ii., that they had genealogies of all their
Rom. i. 3; Acts ii. 30. But this important difficulty  families and tribes, since all went to be taxed, every
is easily removed by supposing that Matthew gives one to his own city, verse 3, and Joseph event to
Joseph's pedigree, and Luke, Mary's. See Mac- Bethlehem, the city of David, because he was of the
knight. But, taking it for granted that Luke gives house and lineage of David. And this is certain,
us our Lord's real pedigree, and Matthew that of touching the tribe of Levi, because their whole
Joseph, his supposed father, it may reasonably be  temple service, the effect of their sacrifices and exinquired why Matthew has done so?  To this it piations, depended on it. And,therefore, Josephus,
may be answered, that he intended to remove the  being a priest, not only confidently depends on
scruples of those who knew that the Messiah was to  these genealogical tables for the proof of his debe the heir of David's crown; a reason which ap- scent, ave8Oev e5 tepeov, in a long seriesfrom priests;
pears the stronger, if we suppose, with the learned  but adds, that all their priests wvere obliged to
writer last quoted, that Matthew wrote posterior prove, /c TC'?v apxatlov i-v dta6oxqv, their succession
to Luke, who has given the real pedigree. For, from an ancient line; and if they could not do it,
"though Joseph was not Christ's real father, it was  they were to be excluded from officiating as priests,
directly for the evangelist's purpose to derive his and that, in whatsoever part of the world they
pedigree from David, and show that he was the  were, they used this diligence. And again, Christ
eldest surviving branch of the posterity of. that being promised as one who was to proceed out of
prince, because, this point established, it was well the loins of David, and therefore called the son of
enough understood that Joseph, by marrying our David, it was absolutely necessary that the geneLord's mother, after he knew that she was with  alogy of the house and lineage of David should be
child of him, adopted him for his son, and raised  preserved, that they might know that their Messiah
him both to the dignity and privileges of David's was of the seed of David, according to the promise.
heir. Accordingly, the.genealogy is concluded in  Hence the apostle says to Timothy, Remember that
terms which imply this: Jacob begat Joseph, the Jesuts Christ, of the seed of David, was raised
husband of Mary, of whom was born Jesus. Joseph  from the dead, 2 Tim. ii. 8. And Eusebius, (Eccl.
is not here called the father of Jesus, but the hus- Hist., lib. i. cap. 6,) from Africanus, says, accord
band of his mother, Mary; and the privileges fol- ing to the version of Ruffinus,'That all the succeslowing this adoption will appear to be more essen- sions of the Hebrews were kept in the secret
tially connected with it, if, as is probable, Joseph  archives of the temple, and thence they were
never had any child. For thus the regal line of described, e:c Wyf [3t6.&a roy TJLV EpEW, from their epheDavid's descendants by Solomon, failing in Joseph, merides, by the kinsmen of our Saviour.' It therehis rights were properly transferred to Joseph's fore, doubtless, was from these authentic records
adopted son, who, indeed, was of the same family, that Matthew had his gene;alogy, for otherwise he
though by another branch. Matthew, therefore, would have exposed himself to the cavils of the
has deduced our Lord's political and royal pedi- Jews. And hence the author of the epistle to the
gree, with a view to prove his title to the kingdom  Hebrews represents it as a thing evident to the Jews,
of Israel, by virtue of the rights which he acquired  that our Lord sprang out of Judah, Heb. vii. 14."
through his- adoption; whereas Luke explains his   As to some difficulties which occur upon comnatural descent, in the several successions of those  paring this genealogy with that of Luke, the reader
from whom he derived his human nature. That is referred to the notes on them both. We must
the genealogy, not only of our Lord's mother, but observe, however, that if we could not satisfactorily
of his reputed father, should be given by the sacred  remove some, or even any of those difficulties, it
historians, was wisely ordered; because the two  would not affect the credit of the evangelists, for it
taken together prove him to be descended of David  would be a sufficient vindication of them to say,
and Abraham in every respect, and consequently  that they gave Christ's pedigree as they found it in
that one of the most remarkable characters of the  the authentic tables, preserved among the Jews in the
Messiah was fulfilled in him; the principal promises temple registers. Upon this subject Bishop Burnet
-20                                                               a




Genealogy of Jestus Christ.            CHAPTER I.                 Genealogy of Jesus Christ.
A. M. 4000. 3 And g Judas begat Phares and  dab begat Naasson; and Naasson A.M. 4000.
Zara of Thamar; and hPhares be- begat Salmon;
gat Esrom; and Esrom begat Aram;                5 And Salmon begat Booz of Rachab; and
I And Aram begat Aminadab; and Amina- Booz begat Obed of Ruth; and Obed begat Jesse;
g Gen. xxxviii. 27.                    hRuth iv. 18, &c.; 1 Chron. ii. 5, 9, &c.
observes, that had not this genealogy been taken  and bow down to him, and that his descendants
with exactness out of those registers, the bare should continue a distinct tribe, with some form of
showing of them would have served to have con- government among them, till Shiloh, who was to
futed the whole. For, if those registers were clear spring from his loins, should come.
and uncontroverted in any one thing, they were so   Verse 3. And Judas begat Phares and Zarawith respect to the genealogies; since these proved  Some have observed that these sons of Judah are
both that the Jews were Abraham's seed, and like- mentioned together because they were twins born
wise ascertained their title to the lands, which, at the same time: but if this had been a reason for
from the days of Joshua, were to pass down either assigning Zara the honour of being named in this
to immediate descendants, or, as they failed, to  genealogy, Esau, the twin brother of Jacob, ought
collateral degrees. Now, this shows plainly, that to have obtained it likewise. He seems rather to
there was a double office kept of their pedigrees; be mentioned to prevent any mistake. For if he
one natural, which might probably be taken when  had not, considering the infamy of Pharez's birth,
the rolls of circumcision were made up; and the we might have been apt to imagine that not the
other, relating to the division of the land; in which, Pharez whom Judah begat in incest, but another
when the collateral line came instead of the natu- son of Judah, called Pharez, was our 1ord's proral, then the last was dropped, as extinct, and the  genitor, it being no uncommon thing among the
other remained. It being thus plain, from their Jews to have several children of the same name.
constitution, that they had these two orders of Wherefore, to put the matter beyond doubt, Thatables, we are not at all concerned in the diversity of mar, as well as Zara, is mentioned in the genealogy,
the two evangelists on this head; since they both  if her name be not rather added because she was
might have copied them out from those two offices remarkable in the sacred history. This reason
at the temple; and if they had not done it faith- certainly must be assigned why three other women
fully, the Jews could easily have demonstrated  are named in this catalogue, viz., Rahab, Ruth, and
their error in endeavouring to prove that Jesus was Bathsheba. They were all remarkable characters,
entitled to that well-known character of the Mes- and their story is particularly related in the Old
siah, that he was to be the son of David, by a false Testament. This seems much more probable than
pedigree. Now since no exceptions were made at the opinion of those who think they are mentioned,
the time when the sight of the rolls must have  either because they were great sinners, to teach us
ended the inquiry, it is plain they were faithfully  that Christ came to save such, or with a view to
copied out; nor are we now bound to answer such  obviate the cavils of the Jews against the mean
difficulties as seem to arise out of them, since they  condition of the mother of our Lord; their rewere not questioned at the time in which only an  nowned ancestors, such as even David and Soloappeal could be made to the public registers them- mon, being descended of women whose quality
selves. See Burnet's Four Discourses, p. 16.  rendered them much meaner than she was. It
Abraham begat Isaac, &c.-Matthew, being a was, however, one degree of our Saviour's humiliaJew, brings Christ's genealogy down from Abra- tion, that he would be born of such sinners, and it
ham, for the comfort of the Jews, who deduced all certainly may encourage the vilest to come unto
their genealogies from him, because God'had taken  him, and expect salvation from him. Nor shall
him and his seed into a peculiar covenant; Luke, a they be disappointed, if, in true repentance and
Gentile, and a companion of the apostle of the Gen- lively faith, they turn from their sins to God.
tiles, carries Christ's pedigree upward unto Adam,   Verse 4. And Ararm begat Aminadab -Of these,
for the comfort of the Gentiles, who were not line- to Jesse, little is said in Scripture, for either they
ally of the seed of Abraham. Jacob begat Judas lived in slavery in Egypt, or in trouble in the
and his brethren-The words, his brethren, are wilderness, or in obscurity in Canaan before the
added, probably, because they were patriarchs and  kingdom was settled. Naasson, as we learn Num.
heads of the people from whom the Messiah was to  i. 7, was head of the house of Judah, not, as some
proceed, and to show that he was related to all the through mistake have affirmed, when the Israelites
tribes as well as to that of Judah, and to comfort entered Canaan, but when they were numbered
those -of the dispersion, (many of whom were not and marshalled in the wilderness of Sinai, in the
returned out of captivity, as Judah was,) in their second year after they were come out of Egypt.
equal interest in the blessings of the seed of Abra- Accordingly, in the catalogue given 1 Chron. ii. 10,
ham. Judah is particularly named in preference lie is termed prince of the children of Judah, where
to any of them, both because it was from him our Salmon his son is called Salma.
Lord came, and because to him the extraordinary    Verse 5. Salmon begat Booz of Rachab-Viz.,
promise was made, that his brethren should praise  after their settlement in Canaan. It is not exact
a                                                           21




Genealogy of Jesus Christ.          ST. MATTHEW.                  Genealogy of Jesus Christ,
A. M, 4000. 6 And i Jesse begat David  the begat Joram; and  Joram   begat A.M. 4000.
king; and k David the king begat Ozias;
Solomon of her that had been the wife of Urias;  9 And Ozias begat Joatham; and Joatham
7 And 1Solomon begat Roboam; and Robo- begat Achaz; and Achaz begat Ezekias;
am begat Abia; and Abia begat Asa;             10 And m Ezekias begat Manasses; and Ma8 And Asa begat Josaphat; and Josaphat nasses begat Amon; and Amon begat Josias;
i 1 Sam. xvi. 1; xvii. 12. k 2 Sam. xii. 24.  11 Chron. iii. 10, &c.-m 2 Kings xx. 21; 1 Chron. iii. 13.
said that this woman was Rahab of Jericho, com- two which adhered to David's~ family was of much
mbnly called the harlot, but it is highly probable longer duration, not to mention that the tribe of
she was; for that Rahab was contemporary with  Judah, out of which the Messiah was to spring, was
Salmon, and a remarkable person, and there was no one of those two that continued in their allegiance
other of that name, especially of that age, of whom  to his house. This kingdom also was a type of the
the compiler of the table could possibly suppose kingdom of Christ, which indeed might be. said to
his reader to have any knowledge. It is true she be begun by him. For to him the promise of the
was of one of those idolatrous nations with which  Messiah was made, and of his seed the Messiah was
the Israelites were forbidden to marry. But as the to be raised up, to possess his throne, and establish
reason of that prohibition was only lest they should  it for ever. Ezek. xxxvii. 25. And David begat
be tempted to idolatry, it could have no force in  Solomon of her that had been the zwife, &c.-In
the case of Rahab, who, before her marriage with the original it is, of her of Urias; eC rTv reT Ovpls.
Salmon, undoubtedly acknowledged the God of Though David, in this unhappy affair, acted in a
Israel for the true God, and became a proselyte of way most unworthy of his character, yet God, on
righteousness. And Booz begat Obed of Ruth-  his deep repentance, not only graciously forgave
Although the son of a Moabite by an Israelitish  him, but entailed the promise on his seed by this
woman was forbidden to enter into the congrega- very woman. An amazing instance this of his
tion of the Lord; that is, at least was rendered boundless mercy!
incapable of being a prince in Israel, and* perhaps   Verse 7. And Solomon begat Roboam-From
even of being naturalized by circumcision; yet it whose government ten of the tribes revolting, chose
evidently appears from this celebrated instance, Jeroboam for their king, who, to prevent them from
Ruth being a Moabitess, that this precept was not returning to their subjection to the house of David,
understood as excluding the descendants of an Is- introduced the worship of the golden calves, and
raelite by a Moabitish woman from any hereditary  led the whole nation into the dreadful crime of
honours and privileges, otherwise the kinsman of gross idolatry; a crime from which they were
Booz would not have wanted a much better reason never totally reclaimed, and which was the chief
than any he assigned, (Ruth iv. 6,) for refusing to  source of their misery and ruin, bringing down the
marry Ruth, when she became a widow.  And divine vengeance upon them in repeated punishObed begat Jesse —Inasmuch as there were at least ments, till they were so reduced as to become an
300 years between Salmon and David, and only  easy prey to the Assyrian monarchy.
three persons are here named as intervening to fill   Verse 8. And Joram, begat Ozias-By Ozias, Uzup that space of time, viz., Booz, Obed, and Jesse, ziah is intended, and it is certain from the history
they must each of them have been about 100 years of the Kings and Chronicles that he was the son of
old at the birth of his son, here named, which is Amaziah, 2 Chron. xxvi. 1; Amaziah, of Joash, ch.
not to be wondered at, considering the age in which  xxiv. 27; Joash, of Ahaziah, ch. xxii. 11; and Ahathey lived. Moses, a little before their time, had  ziah, of Jehoram. But, according to the language
lived 120 years, when his natural strength was not of the Hebrews, the children of children are repuabated. And Caleb, at 85, was strong and fit for ted the sons or daughters, not only of their immewar. Add to this, that they were persons of emi- diate parents, but of their ancestors, and these
nent piety, and therefore, probably, God vouchsafed  ancestors are said to beget those who are removed
to each of them a longer life than ordinary, and some generations from them. Thus Isaiah says to
continued their strength to a late period thereof.    Hezekiah, Of thy sons which thou shalt beget shall
Verse 6. And Jesse begat David the king-David  they take away, and they shall be eunuchs in the
has the title of king given him in this genealogy, palace of the king of Babylon: which prediction
because he was the first king of his family, and, was not fulfilled until the days of Jeconiah, long
because he had the kingdom entailed upon his chil- after the days of Hezekiah. But it will be asked,
dren; in which respect he had greatly the advan- why these three in particular are left out of the
tage of Saul, from whose family the kingdom was catalogue? The best answer to this question seems
taken away almost as soon as it was conferred. It to be, that the evangelist followed the Jewish tables
is true, ten of the twelve tribes revolted from Da- in writing this list, and that he found them left out
vid's grandson. Nevertheless, the promise of God in these. But if he himself, though he found them
remained sure, for whereas an end was soon put to in the tables, omitted their names, it must, as Dr.
the kingdom of the ten tribes, the empire of the Doddridge observes, have been "by some peculiar
22                                                           a




Genealogy of Jesus Christ.              CHAPTER I.                   Genealogy of Jesus Christ
A. M. 4000.  11 And 1Josias  begat Jechonias   14 And Azor begat Sadoc; and A: M. 4000.
and his brethren, about the time they Sadoc begat Achim; and Achim bewere 0 carried away to Babylon:                 gat Eliud;
12 And after they were brought to Babylon,   15 And Eliud begat Eleazar; and Eleazar
P Jechonias begat Salathiel; and Salathiel be- begat Matthan; and Matthan begat Jacob;
gat qZorobabel;                                  16 And Jacob begat Joseph the husband of
13 And Zorobabel begat Abiud; and Abiud  Mary, of whom was born Jesus, who is called
begat Eliakim; and Eliakim begat Azor;          Christ.
1 Some read, Josias begat Jakim, and Jakim begat Jechonias. xxxvi. 10, 20; Jer. xxvii. 20; xxxix. 9; lii. 11, 15, 28-30;
1 Chron. iii. 15, 16. —-o 2 Kings xxiv. 14-16; xxv. 11; 2 Chr. Dan. i. 2.-P 1 Chron. iii. 17, 19.. q Ezra iii. 2; Neh. xii. 1.
divine direction, that the sin of Jehoram is thus note,) expounds itself: it being added, a man that
animadverted upon, even to the fourth generation, shall not prosper in his days; for no man of his
his intermediate descendants being thus blotted out seed shall prosper, sitting on the throne of David,
of the records of Christ's family, and overlooked as and ruling any more in Judah. The expression,
if they had never been.'                       therefore, manifestly means, without a child that
Verse 11. Josias begat Jechonias-According to  shall actually succeed in the kingdom: for the text
the Bodlcian and other MSS., (of which notice is itself supposes that he should have seed, but none
taken in the margin of our Bibles,) we must read  that should prosper, sitting on the throne of David
Josiah begat Jehoiakcim, and Jehoiakim begat Jecho- and ruling in Judah: which is according to the
niah. And this indeed seems absolutely necessary  sacred history, (2 Chron. xxxvi.,) for the king of
to keep up the number of fourteen generations; un- Babylon set up Zedekiah, his uncle, in his stead,
less we suppose, with Dr. Whitby, that the Jecho- who was the last king of Judah, in the 11th year
niah here is a different person from that Jechoniah  of whose reign the Jews were carried away captive.
mentioned in the next verse, which seems a very  Salathiel begat Zorobabel-Here is another diffiunreasonable supposition, since it is certain that culty: for, 1 Chron. iii. 19, we read, The sons of
throughout this whole table each person is men- Pedaiah were Zerubbabel and Shimei: now if
tioned twice, first as the son of the preceding, and  Zerubbabel was the son of Pedaiah, how could he
then as the father of the following. And his breth- be the son of Salathiel?  In answer to this, let it
ren-Jehoahaz and Zedekiah, who were both kings be observed, 1st, that Salathiel might die without
of Judah, the former the predecessor to Jehoiakim, issue, and Pedaiah, his brother, might marry his
and the latter the successor of his son Jehoiachin. widow, (according to the law of God, Dent. xxv. 5,)
Of the history o& these persons see the notes on  to raise up seed to his brother. Zerubbabel, being
2 Kings xxiii. 30, 31; and xxiv. 1-30; and xxv. 1-7. the fruit of this marriage, would of course be called
About the time they were carried away to Babylon-  the son of Salathiel and the son of Pedaiah. Or,
There were two transportations to Babylon of the 2dly, there might be two persons of the name of
tribes which composed the kingdom-of Judah. The Zerubbabel; one the son of Salathiel, and the other
first happened in the eighth year of the reign of the son of his brother Pedaiah. This seems very
Tehoiachin the son of Jehoiakim. For Jehoiachin  likely, considering that the word Zervubbabel sigdelivered up the city to Nebuchadnezzar, and, by  nifies a stranger in Babylon, a name which very
tieaty, agreed to go with the Chaldeans to Babylon, probably would be given to several children born
at which time the princes and the mighty men, in the captivity. Be this as it may, the Zerubbabel
even 10,000 captives, with all the craftsmen and  here mentioned was that illustrious person who was
smiths, were carried away to Babylon. 2 Kings the chief instrument of restoring and settling the
xxiv. 12-16. The second transportation happened  Jewish commonwealth, on their return from capin the 11th year of the reign of Zedekiah, when the  tivity.
city was taken by storm, and all the people made    Verse 16. Jacob begat Joseph-It is evident that
prisoners of war and carried off. The seventy  Joseph was properly the son of Jacob, and only the
years of the captivity were dated from the first son-in-law of Eli: Luke iii. 23. See note on verse 2.
transportation, here properly called tLeroueata, a  Though Joseph was not the true father of Christ,
removal or migration: and it is of this that the  yet Christ's pedigree was reckoned by him, beevangelist speaks in this genealogy: the other is cause he had no other father as man, and Joseph
more properly termed axpatcoata, a being taken was his supposed father, being the husband of Maand carried away captive.                      ry, his mother; and the mother being transplanted
Verse 12. And after they were brought to Baby- into her husband's family, the child must go for one
lon-After the Babylonish captivity commenced, of that family. And therefore Joseph's family was
Jechonias begat Salathiel-It is here objected, that to be set down, lest, if it had -not been known, the
God said concerning this Jeconiah, called also  Jews should have taken occasion to reject Christ
Coniah, Jer. xxii. 30, Write ye this man childless: on that account, for it was generally received among
How then did he beget Salathiel? This objection  them that Jesus was the son of the carpenter, Matt.
is easily answered, for that verse, (where see the xiii. 55; the son of Joseph, John vi. 42. If, thesea                                                              23




Genealogy of Jesus Christ.             ST. MATTHEW.                   Genealogy of Jesus Christ.
A. M. 4000.  17 So all the generations from Abra- intoBabylon are fourteen generations; A. M. 4000.
ham to David are fourteen genera- and from the carrying away into Bations; and from David until the carrying away  bylon unto Christ are fourteen generations.
fore, Joseph. had not been acknowledged to have  as for the executing of all his other offices. See
been of the tribe of Judah, and of the family of Luke iv. 18; John iii. 34; Acts iv. 27; and x. 36, 38.
David, they would undoubtedly have considered    As all the offices mentioned above, the prophetic,
this as a strong objection to Christ's pretences of the priestly, the kingly, were to meet in him, and
being the Messiah. Hence the Divine Wisdom was to be sustained by him in an infinitely higher depleased to direct this apostle to remove that stum- gree than they were by any persons under the
bling-block. Let it be observed, further, that "it Jewish dispensation, who were no more than types
was a received rule among the Jews, that the family  of him, so he is represented as anointed with the
of the mother is not called a family; all their pedi- oil of gladness above his fellows, Heb. i. 9. He is
grees being reckoned and deduced from the father. immeasurably filled with the Holy Ghost, even as
This is'the reason why Matthew has here set down  to his human nature, and most completely qualified
the genealogy of Joseph; and thus Jesus Christ is for sustaining every office and character in which
the son of David, because Joseph's marriage with  we need him. Are we ignorant of God and of divine
Mary gave'to'Jesus a right to all the privileges things?  He is a teacher come from God, a prophet
which a child, that-is born of strange parents, was  like, nay, superior to Moses, and him we are to hear
entitled to by adoption, and which were granted by  on pain of eternal destruction. He is the truth, and
law to the posterity of a man who had married his  wisdom, and word of God: yea, the light of the
brother's widow.:It is, moreover, very probable, world, and they that believe in him shall not abide
that Mary was an only daughter, and an heiress, in darkness, but shall have the light of life. Have
and consequently obliged to marry in her own  we sinned and come short of the glory of God?
family.'See Num. xxxvi. 7-9. So that by giving  Are we guilty before God, and subject to his just
the genealogy of Joseph, Matthew gives at the same judgment-?  He is the high priest of our profession, a
time that of Mary. He is called the husband of priest for ever after the order of Melchisedek, a
Mary; for the names of husband and wife were  priest possessed of an unchangeable priesthood, and
given by the Jews to persons who were only be- who, by one offering of himself, once made, hath
trothed.: See Gen. xxix. 21; Deut. xxii. 24. Some perfected for ever them that are sanctIfied; having
copies, however, read, Joseph, to whom the virgin  put away sin by the sacrifice of himself; and ever
M4[ary was betrothed."  Of whom was born Jesus-  living to make intercession for us. Are we the
This is elegantly said, for he'was the seed of the  servants of sin, and therefore the subjects of Satan,
woman, not of the man.  Who is called Christ-  captivated by his power, and held under his domini. e., Who is-known by that name, and is really the  ion? Does this present world Ojrannise over us,
Christ, or, the anointed one. Matthew adds this  and the law in our members war against the law of
that he may distinguish the Saviour from others, our mind and lead us captive to the law of sin that
Iwht either then or before, might have been called  is in our members?  And are we subject also to
Jesus. Am'0ng the Hebrews, those who,were raised, the law of death, and in bondage to the fear of it?
by the singular providence of God, to eminent dig- He is' exalted a prince and a saviour; is a king
nities, were termed Dfl'o ),' Messiahs, or, anointed  set upon the holy hill of Zion; and as to this office.
persons, even though, strictly speaking, they had  also, the Spirit of the Lord God is upon him, benot been anointed with oil, as Abraham and Isaac, cause the Lord hath anointed him  to proclaim
Psa. icv. 15; Cyrus, Isa. xlv. 1; and the king of liberty to the captives, and the opening of the prison
Tyre, Ezek. xxviii. 14. Much more those who, by  to them that are bound: to proclaim, the acceptable
an' unction, were, consecrated to any particular year of the Lord;-to deliver us from this present
offieej, as their prophets, high priests, and kings, evil world;-to make us free from the law of sin
had' that appellation given them.  In particular and de ath; —to destroy him that had the power of
their kiings, as long as royalty remained in the fam- death, that is, the devil;-and to deliver them, who,
i.ly' of David, were called Christs, or, anointed ones. through fear of death, were all their life long subBut'after the destruction of the kingdom, this name, jeet to bondage.
as'appears from Dan. ix. 25, 26, began to be referred    Verse 17. So all the generations, &c.-" Matthew,
to one Redeemer, whom the Jews, encouraged by  designingto show that Jesus was the Messiah, bethe predictions of the prophets, and especially of gan his genealogy at Abraham, to whom the prothe last named, Daniel, looked for from God, to be mise was originally made, that in his seed all. the
their chief ruler and teacher, John iv. 25; and by  families of the earth should be blessed. But the
whom a perfect reparation of the breach was ex- succession of Christ's ancestors, from  Abraham
pected to be made. That supereminent and singu- downward, naturally resolved itself into three
lar Christ, Jesus professed himself to be, and both  classes; viz., first of private persons from Abraham
he and -his disciples assigned, as a reason of the  to David; next of kings from David to Jehoiakim;
appellation, that he was furnished with power man- and then of private persons from the Babylonish
ifestly extraordinary ainrd unparalleled, as well for captivity, when an end was put to the royal dignity
thedeclaring and confirming his heavenly doctrine,   of our- Lord's progenitors."  For Jehoiachin, the
24:                                                              ax




Birth of Jesus Christ.                  CHIAPTER I.                        Birth of Jesus Christ.
A. M. 4000.  18 ~r * Now  the r birthi  of Jesus  seph, before they came together, she A. M. 4000.
Christ was on this wise:  When  -was found with child s of the Holy
as his mother Mary was espoused  to Jo- Ghost.
* Sunday after Christmas-day, gospel, verse 18, to the end.    t The fifth year before the common account called Anno
r Luke i. 27.                              Domini.-s Luke i. 35.
son of Jehoiakim, was reduced to the condition of    Verse 18. Now the birth of Jesus Christ was on
a private person, being made a captive; "and as for'this wise, r(wrf nv, wvas thus-It was not in the ordiSalathiel and Zerubbabel, notwithstanding they had  nary course of nature, or manner in which children
the supreme command, after their return from the  are conceived and born, but in the wonderful manner
captivity, they were not vested either with the titles following. Not only the birth, but the conception
ortpowers of princes, being only lieutenants of the  of Christ, and. what preceded it, are here included
kings of Persia.  Wherefore the evangelist, thus in the word yevv?7att, which some critics have uninvited by his subject, fitly distributes Christ's an- warily confounded with the word yeveru, used in
cestors into three classes, the first and last of which  the first verse of this chapter.  When his mother
consisting exactly of fourteen successions, he men- was espoused to Joseph-According to the custom
tions only fourteen in the middle class, though in  of the Jews, who did not usually marry without
reality it contained three more, viz. Ahaziah, Joash, previous espousals. This was nothing but a solemn
and Amaziah. But omissions of this kind are not promise of marriage, made by the parties to each
uncommon in the Jewish genealogies. For example, other, before witnesses, to be accomplished at- such
Ezra vii. 3, Azariah is called the son of Meraioth, a distance of time as they agreed upon, which, it
although it is evident, from 1 Chron. vi. 7-9, that seems, was sometimes longer and sometimes shorter,
there were six descendants between them."-Mac- according as the age of the persons, or other cirknight. We may observe also, that God's chosen  cumstances, might demand or advise. It was a cuspeople, in each of these several intervals, were un- tom, if not ordained, at least approved of by God, aa
der a different kind of government, and the end of appears from Deut. xx. 7, and had many advantages
each interval produced a great alteration in their attending it. The parties had hereby-time to think
state. In the first, they were under patriarchs, pro — seriously of the great change they were soon to
phets, and judges; in the second, under kings; and  make in their lives, and to seek unto God for his
in the third, under the Asmonwan priests and gene- blessing upon them. And they might converse torals. The first fourteen generations brought their gether more freely about their household affairs, and
state to dignity and glory in the kingdom of David; the management of their family, than they could
the second, to disgrace and misery in the captivity well have done consistently with modesty, without
of Babylon; and the third, to honour and glory  such a previous betrothing. God would have Mary
again in the kingdom of Christ. The first begins  to be espoused, for the safety and honour of Christ
with Abraham, who received the promise, and ends in his infancy, and the credit and comfort of his
in' David, to whom it was renewed and revealed  mother. Before they came together-Viz., to cohabit
more fully; the second begins with the building of as man and wife; she was found with child-Very
the temple, and ends with its destruction; the third  unexpectedly, doubtless; perhaps by Joseph, who,
begins with their temporal captivity in Babylon, and  with the care of a husband, observed his intended
ends with their spiritual deliverance by Christ. wife, and from whose-sight she did not conceal her"When we survey such a series of generations,"  self, being conscious she had not dishonoured him.
says Dr. Doddridge, "it is obvious to reflect, how, Of or rather, by the. Holy Ghost-Mary knew it
like the leaves of a tree, one passeth away, and  was by the Holy Ghost she had conceived with
another cometh; yet the, earth still abideth. And  child; both because she was sure she had not known
with it, the goodness of the Lord, which runs on  man, as she told the angel, and because the angel
from generation to generation, the common hope of had assured her, the Holy Ghost should come upon
parents and children. Of those-who formerly lived  her, and the power of the Highest overshadow her.
upon earth; and perhaps made the most conspicuous  This, no doubt, she would reveal to some.of her
figure among the children of men, how many are  friends, who, considering her great piety, and tl:
there whose names are perished with them! and  testimony borne by her cousin Elizabeth, probably,
how many of whom only the names are remaining! fully believed her. But certainly she had not menThus are we likewise passing away! And thus shall tioned it to Joseph, as despairing, perhaps, of his
we shortly be forgotten! Happy, if, while we are  giving credit to what was so improbable, or judging
forgotten by men, we are remembered by God, and  it better to commit the matter to God, by whom, as
our names are found written in the book of life / she had learned, it had already been revealed to her
There will they make a much brighter appearance  cousin Elizabeth, and by whom she might hope it
than in the records of fame, or than they would do  would be revealed to Joseph also. Indeed, it is not
even in such a catalogue as this of those who were  easy to conceive how he should know or believe it,
related to Christ according' to thee flesh; whose me- otherwise than in consequence of some supernatural
mory is here preserved, when that of many, who  revelation made to himself. This, therefore, in tenwere once the wonder and terror of the mighty in  derness to: her reputation, and' out of regard to the'i
the landof the living, is lost in perpetual oblivion."  mutual peacewhen they shouldcome together as
a                                                               25




An angel appears to                   ST. MATTHEXV.                       and instructs Joseph.
A. M. 4000.  19 Then Joseph her husband, be- hold, the angel of the Lord appeared A. M. 4000.
ing a just man, and not willing t to  unto him in a dream, saying; Joseph,
make her a public example, was minded to put thou son of David, fear not to take unto thee
her away privily.                              Mary thy wife: u for that which is 2conceived
20 But while he thought on these things, be- in her is of the Holy Ghost.
t Deut. xxiv. 1.                          u Luke i. 35.-  2 Gr. begotten.
well as to prepare the way for Joseph's acknow- dence along with it; besides the intimation the proledging Jesus for the true Messiah and his Saviour, phecy of Isaiah gave, and the satisfaction he unGod was graciously pleased to grant him. We may  doubtedly had in the virtuous character of Mary
observe here, it became Christ to be born thus by  herself; we must conclude that he wolld have acted
the supernatural agency of the HIoly Spirit forming  a very severe and unrighteous part, had he prohis human nature of the body of a virgin, as he ceeded to extremities without serious deliberation;
formed Adam out of the dust of the earth, 1, that and that putting her awvay privately would, in these
he might have no other father but God: 2, that circumstances, have been the hardest measure which
the womb of the virgin being sanctified by the Spi- justice would have suffered him to take. It seems
rit of holiness, there might be no traduction of ori- the expression, rapadetey/artcat here rendered to
ginal sin, which would have been contrary both to  make her a public examnple, "may perhaps refer to
the majesty of his person, and the execution of his that exemplary punishment which the law inflicted
office: 3, that his nativity might be perfectly free  on-those who had violated'the faith of their espousfrom every defilement of lust and impurity. And  als before the marriage was completed. See Dent.
as it was necessary that he should be born of a vir- xxii. 23, 24, where it is expressly ordered that a begin that he might be born without sin, and that the  trothed virgin, if she lay with another man, should
ancient promise might be fulfilled, (see Isa. vii. 14,) be stoned.. We may suppose, however, that the inso it was wisely ordered that he should be born of famy of a public divorce, though she had not been
a betrothed virgin. For hereby he was preserved  stoned, may also be expressed by the same'word.
from coming under the reproach of illegitimacy, But then there was besides a private kind of diand his mother from being subjected to the punish- vorce, in which no reason was assigned, and the
ment of the judicial law. And at the same time, by  dowry was not forfeited as in the former case, and
this means she was not destitute of one to take care by this she would not have been so much defamed."
of her during her confinement, nor Jesus of a guard  But it must be observed, that as their being betrothed
during his infancy. " Never was a daughter of Eve  to each other was a thing publicly knoawn, he could
so dignified as the virgin Mary, yet she was in dan- not have put her away so privately, but there must
ger of falling under the imputation of one of the  have been witnesses of it, two at least, her parents,
worst of crimes. We find not, however, that she  suppose, or some of her nearest relations.
tormented herself about it; but, conscious of her   Verse 20. But while he thought on these thingsown innocency, she kept her mind calm and easy, While he was revolving them in his mind, in the
and committed her cause to him ewho judgeth right- night season, ignorant as he then was of the divine
eously; and, like her, those who are careful to keep  conception in Mary; while he was inclined to dia good conscience, may cheerfully trust God with  vorce her in this private ivay, but had not absolutely
the keeping of their good name."                determined upon it; and while there was a conflict
Verse 19. Joseph her husband, being a just ['or in his breast from opposite considerations; justice
righteous] man-That is, as many understand it, a showing, on the one hand, what was due to himself;
strict observer of the law, and of the customs of his and on the other, what was due to one of Mary's
ancestors, and therefore not judging it right to re- character;-while he was thus deliberating with
tain her under these circumstances. But the fol- himself, and in danger' of innocently doing wrong,
lowing words, and not willing to make her a public  the angel of the Lord appeared unto himt-Here we
example, seem manifestly to lead to another and  have a remarkable instance of the care which God
Len an opposite sense of the word here rendered  takes of good men, both in keeping them from sin,
us4, or righteous. Hence somq interpret the clause  and in affording them direction in time of need.
thus: Joseph, being a good-natured, merciful, and  Joseph had formed that determination which every
tend er-heqrted man, was unwilling to go to the ut- prudent and wise man would have formed in similar
most rigour othe law, but chose rather to treat her circumstances; and yet, if he had executed his dewith as much lenity as the case allowed. But, Dr. sign, he would have greatly injured the holy virgin,
Doddridge very well observes, it is without any  in deserting her, and exposing her to censure and
good reason that 6dtcatoc should be here rendered  reproach.  He kept the matter in his own breast,
merciful or good-natured, because, "if we consider and discovered it to no living creature. But it was
the information which Joseph might have received  not concealed from God, who is privy to the most
from persons of such an extraordinary character as secret things, and who cannot suffer any that rear
Zachariah and Elizabeth, ivho would certainly think  him, and look for his direction, to take any step that
themselves obliged to interpose on such an occasion, will be to the injury or loss of the innocent. So
and whosestory so remarkably carried its own evi- constantly does the divine providence superintend
26i                                                             a




Testimony of the angel                CHAPTER 1.                     concerning Jesus Chrzst.
k. M. 400o.  21 X And she shall bringforth a son, for Y he shall save his people from. M.4000
and thou shalt call his name 3 JESUS: their sins.
x Luke i. 31. —3 That is, Saviour, Heb.           YActs iv. 12; v. 31; xiii. 23, 38.
the affairs of men, and watch for the salvation of of the Holy Ghost. Thus, after Matthew has related
the righteous, even while they sleep. —An angel how Christ was of royal descent, he now shows
foretold to Mary, that she should be the mother of that he was also of much higher birth, and had a
Christ; and an angel appointed Joseph to be the divine original. Now, although no example be: exfoster-father of the child, when born; angels minis- tant of such a wonderful nativity, it nevertheless
tered to Christ afterhis temptation; angels strength- ought not to be rashly called in question by any
ened him in his agony; angels bore testimony, as to  especially by the Jews, since they believe that
his nativity, so also to his resurrection, for it was Abraham, the father of the nation, had a son by
proper that they should pay a peculiar respect to  Sarah after she was past child-bearing; since they
him by whom they had been created, and to whom  believe that Adam, the first man, was produced
they were, and were to be, subject.            without father or mother; and that all the dead will
In a dream-The angel appeared to Mary while be restored to life. That Joseph's scruples about
awake, because faith and consent were required in taking Mary did not proceed, as some of the fathers
her that she might conceive by the Holy Ghost; but supposed, from veneration, appears from the reason
he appeared to Joseph while sleeping, because that here given by the angel why he should take her,
was sufficient in his case, and he was about to be- which, in that case, would have been the only realieve easily. For we more easily believe those son against taking her. And we may observe, too.
things possible to have been done, which are done that the angel's terming her his wife, and encouralready by the divine power, and contrary to the  aging him to take her, shows on what a flimsy
law of nature, than the things which are yet to be foundation the belief of her perpetual virginity,
done. Hence it was, that the matter was not sig- entertained by the papists and others, is built.
nified to Joseph before the virgin had conceived,   Verse 21. She shall bring forth a son-Hers, not
which, indeed, if it had been, might have left room  thine, for he does not say to thee, Christ being anrareop,
for suspicion. In proportion as Joseph was the without father, as man. And thou shalt call his
more and the longer perplexed with doubt, so much  name.esus —It belonged to Joseph, as being reputed
the stronger and more weighty is his testimony, his father, and the person under whose protection
after he is informed of the truth. Saying, Joseph, Christ was placed during his infancy, to give him
thou son of David-The angel reminds Joseph of his name. "Six men," says Rabbi Eliezer, "have
the nobility of the stock from whence he sprung, been named before they were born; viz., Isaac, Ishthat he might not think of any thing mean, but mael, Moses our lawgiver, Solomon, Josiah, and
might raise his mind to the expectation of great King Messiah." To these we may add, Cyrus and
things. He who made David, who was the son of John the Baptist, and observe, that those persons to
a shepherd, a king, why should he not also give a whom a name has been given by God before their
carpenter a son that should be a king?  Who pro- birth, have always been remarkable persons. The
inised David that the Messiah should arise from his name Jesus, in Greek, answers to Joshua, or rather,
posterity, He will certainly make his promise good, Jehoshuah, in Hebrew, which signifies Jehovah shall
and will sooner change the whole order of nature save; for Jah, or Jehovah, enters into the composithan suffer what he hath foretold to fail of accom- tion of the name, as Bishop Pearson has largely
plishment. Fear not to take unto thee Mary thy  and clearly shown in his niost learned and instrucwife-i. e., Who is betrothed to thee to be thy wife. tive Exposition of the Creed, pp. 69-71. So that
For it is a mistake to interpret these words, as some Christ's being called Jesus, was in effect an accomhave done, as if she had been' already married to plishment of the prophecy that he should be called
Joseph, and he had abstained from all conjugal in- Emmanuel. It. was not without reason that the
tercourse with her, in consequence of some vow he successor of Moses was called by this name; for, by
had made. Dr. Waterland reads this clause, Scru- subduing the Canaanites, and putting the tribes of
ple not the taking of Mary thy wife. It seems that Israel in possession of the promised land, he showed
Joseph had been induced, by. a fear of offending himself to be, under God, the Saviour of his people.
God, to think of divorcing his wife, either because But this name agrees much better to our Jesus, who
he thought she belonged to another man, or because both delivers his followers from much more danhe knew it was by no means lawful or honourable gerous enemies. and divides unto them a much more
for him to cherish an adulteress. The angel's words glorious inheritance. Thus, in the next clause, he
imply, Fear not to take her home to thee, and treat shall save his people from their sins-Joseph, by
her kindly as a wife ought to be treated, according his people, could not understand any other than the
lo the espousals that have passed between you, Jewish nation, which is generally signified by that
thougli there may seem to be some danger of bring- name in the Scriptures; and to them he was pecuing a reflection on thyself and family; for that which liarly sent, and them he will at length fully gather,
is conceived in her is of no human original, but pro- save, and restore. We know, however, that all the
duced by the miraculous and unexampled operation  true Israel of God, including even the Gentiles that
a                                                             27




The birth of Christ, as                ST. MATTHEW.               foretold by the Prophet Isazah.
A. M. 4000.  22 Now all this was done, that it  23 z Behold, a virgin shall be with A. M. 4000.
might be fulfilled which was spoken  child, and shall bring forth a son,
of the Lord by the prophet, saying,              and 4 they shall call his name Emmanuel,
z Isa. vii. 14.                            4 Or, his name shall be called.
should believe in him, are included. All these, it is came to pass, not because of the prophecies which
here said, he should save from their sins, i. e., from  predicted them, but the prophecies predicted them
the guilt, power, and pollution of them, by procuring, because they would come to pass. Thus, in other
through his death, and receiving, in consequence of places, what was merely a consequence of things
his ascension into heaven, an ample pardon for them, being done, is represented as the chief end of doing
and the Holy Spirit to write that pardon on their them, as Rom. v. 20, The law came in (viz., between
hearts, and renew them after the-divine image, that, Adam and Christ,) that the ofence might abound.
in. consequence of a life of holiness on earth, they  Certainly God did not give the law with a design to
might be raised to a state of complete perfection  make men's sins abound; but this was the conseand felicity in heaven. How plain it is from hence  quence of its being given. For, like a dam placed
that, although the gospel offers us salvation by faith, in the way of a stream, it made the corruption of
and not by works, yet it effectually secures the  mankind rise the higher and spread the wider. To
practice of holiness, since holiness is a part of that this may be added, however, that he who had foresalvation wherewith Christ came to save sinners; told these things because he had determined to do
for he came to save them from their sins. It is them, in due time actually did them, that he might
worth observing, on this occasion, what an excellent show himself true to his word and promise.
example of gentleness and prudence is here set us   Verse 23. Behold, a virgin shall be with child, and
by Joseph! In an affair which appeared dubious, shall bring forth, &c.-Some have unhappily suphe chose, as we should always do, rather to err on  posed that this famous prophecy immediately rethe favourable than on the severe extreme. He is lated to the birth of a child of Isaiah's in a natural
careful to avoid any'precipitate steps; and, in the  way; and that it only referred to Christ in a secondmoment of deliberation, God interposes to guide  ary sense.. But surely a son's being born of one
and determine his resolves. Let us reflect, with  then a virgin, when she was married, was no such
what wonder and pleasure he would receive the  extraordinary event as to answer such a pompcts
important message from the angel, which not only  introduction as we meet with in the viith of Isaiah.
assured, him of the unstained virtue and eminent Had this been all, what need was there of these
piety of her he loved, and confirmed his choice of words, The Lord himself shall give you a sign?
her, as the partner of his future life, but brought What need of that solemn notice, Behold! there
him tidings of a divine Saviour, a Jesus, an Em- being nothing new or strange in all this. Besides,
manuel, who should be God with men, and should  the promise, A virgin shall conceive and bear a son,
save- his people from their sins;. and assured him, and shall call his name Emmanuel, is made as a
moreover, that the object of his affections, his be- sign or miracle, to confirm the house of David in
loved, espoused Mary, should, by a miraculous con- God's promise made to him, respecting the perpeception, be the happy mother of this heavenly off- tuity of his kingdom. But what sign or miracle
spring, and should therefore through all generations  could it be, that a woman should be with child after
be entitled blessed. Let us. also receive these glad  the ordinary manner? what wonder was there in
tidings: of great joy, designed for the consolation of this? As to Isaiah, ch. vii. 16, Before the child (or,
all -people, with suitable humility and gratitude, and  as it is in the Hebrew, this child,) shall know to reseek unto this Jesus that he may answer his divine fuse the evil and choose the good, the land that thou
name in us, and save us, his people, from our sins. abhorrest shall be forsaken of both her kings, it
Let our souls bow to this Emmanuel, our incarnate  seems most reasonable to interpret it as referring to
God, and, while with holy wonder we survey the  Shear-jashub, whom Isaiah was ordered to take in
various scenes of his humiliation, let us remember, his hand for no other.imaginable reason but that
too, his native dignity and divine glory, and pay  something remarkable was to be said of him. So
him the worship and service which are his undoubt- that their deliverance from the two kings of Syria
ed due.                                         and Israel, before Isaiah's son, (whom he had taken
Verse 22. Now all this was done that it might be in his hand,) should be able to distinguish between
fJlfilled-That is, by the doing of all this was ful- good and evil, was to be considered by them as tyfilltd the following prophecy. For we are not to  pical of a much greater deliverance by the Messiah,
suppose that the bare accomplishmentof an ancient in due. time to be born of a future virgin. See
prediction was.the end God had in view in sending  notes on Isa. vii. 11-16. Thus, according to the
his Son into the world; which would imply that, if usual manner of the prophets, the people of God, in
no such prediction had been given, God would not their present distress, are comforted with the prohave sent his Son. No: God's design was the sal- mise of the Messiah hereafter to appear. They shall
vation of mankind, and the prophecy was fulfilled, call his name-That is, his name shall be called;
as it were, by the way, without being primarily in- a personal verb being put for an impersonal, as is
tended. For the events foretold by the prophets frequently the case; or, as some copies read it, Thou
28                                                                a




Joseph obeys the                          CHAPTER II.                         command of the angel.
A. M. 4000. which, being interpreted, is, God him, and took unto him his wife: A. M. 4000.
with us.                                  25 And knew her not till she had
24 Then  Joseph, being raised from  sleep, brought forth  a her firstborn  son: and  he
did as the angel of the Lord had bidden called his name JEsvs.
a Exod. xiii. 2; Luke ii. 7, 21.
shalt call, or, he shall be owned and accounted; with recording this, without affirming any thing
Emmanuel, God with us-Glod in our nature, by  further, either way, on this delicate subject.' We
whose incarnation, God is united to our nature; and  must observe, however, that the expression, Till
by whose mediation, God is reconciled to us and is she had brought forth her firstborn son, does not
present with us. The names of Christ, it must be  necessarily imply that he knew her afterward, any
observed, are of two kinds: 1st, proper and distin- more than the Lord's words to Jacob, Gen. xxviii.
guishing, pointing out his person; 2dly, descriptive, 15, I will not leave thee till I have done all that
either of his person or offices, such as there are ma- which I have spoken to thee of, imply that the Lord
ny in Scripture, as David, the Branch, Wonderful, left Jacob after he had fulfilled his promises to him;
Counsellor. It is to be observed, that in the Scrip- or what is said, 2 Sam. vi. 23, of Michal, Saul's
ture language, to be called, and to be, are the same  daughter, that she had no child till the day of her
thing. It is, therefore, no objection against the ap- death, that she bore a child or children afterward;
plication of these words to Christ, that he did not nor will the expression, her firstborn son, prove
bear the name Emmanuel, if he really was God  that she had afterward any more children, being in
with us, which is the import of it. And that he  Scripture applied continually to the person that first
was, is sufficiently proved from his being entitled  opened the womb, as the phrase is, whether there
the  zighty God by Isaiah, ch. ix. 6. Now, he who  were any more children or not. Indeed, the Greek
is properly called El, God, and is also emmanu, here, rov vtov avrTnS, TroV wpTroro0ov, is literally, her
with us, must infallibly be that Emmanuel, who is son, the firstborn, or thatfirstborn, viz., that person
God with us.                                       eminent and dear to God above others that were the
Verses 24, 25. Joseph did as the angel had biddenr firstborn, whom  all the firstborn in the Old Testahim-This sudden change of his resolution, shows- ment prefigured, whom the angels adore, Heb. i. 6.
his great faith and ready obedience to God. When  and in whom  those that believe become the firstGod speaks to our hearts, we speedily and cheer-  born, and the first fruits of God's creatures. Neverfully do what before wve not only scrupled, but theless, when it is considered what.is the great
thought, perhaps, most inconvenient and unpleasing, end of marriage, that Joseph.took Mary to wife by
and even contrary to the dictates of reason. And  the command of God himself, and that his law not
took unto him his wife-That is, he took her home  only permits, but even enjoins husbands to perform
to his house. Nevertheless, in expectation of this  the marriage duty, it is, as Dr. Whitby observes,
wonderful event, and out of reverence to this sacred  "' not easy to be conceived, that he should live twelve
birth, he knew her not as his wife, though she dwelt years with her he loved so well, and all that time
under his roof; but she continued a pure virgin till deny that duty which was not to be diminished when
at least Jesus was born. "On what terms they af- the wife was less beloved:" especially as no just
terward lived," says an eminent divine, "is of so  reason whatever can be assigned for such conduct.
little importance to -us, that one cannot but wonder  Be this as it may, we may safely conclude with St.
it should have been the subject of so much debate. Basil, an ancient father of the Church, that till she
It is sufficient for us to know that she was a virgin, had brought forth her firstborn her virginity was
not only at the time of Christ's conception, but at necessary: "but what she was afterward let us
his birth, as the prophecy foretold she should be. leave undiscussed, as being of small concern to the
The evangelist, therefore, wisely contented himself  mystery."
CHAPTER II.
It7s chapter represents, (1,) The solicitous inquiry of some wise Gentiles after Christ, with the information and direction
given them by King Herod, 1-8.' (2,) Their guidance to him at Bethlehem by a star; their worship of and liberal donations to him, and their return homeward, 9-12. (3,) The divinely-directed flight of Christ and his parents into Egypt, to
avoid the intended cruelty of Herod, 13-15. (4,) Herod's barbarous murder of the infants about Bethlehem, in order to
murder Christ among' them, 16-18. (5,) Christ and his parents, divinely inspired, return from Egypt to the land of Israel,
and retire to Nazareth in Galilee, 19-23.
a                                                               29'




At the birth of Christ,               ST. MATTHEW.                 wise men come from the East.
A. M.4000. NOW' when a Jesus was t born in  Herodtheking, behold,therecamewise A. M.4000.
Bethlehem of Judea, in the days of men b from  the east to Jerusalem,
* The Fourth year before the common account called  a Luke ii. 4, 6, 7.-t Epiphany, gospel, verse 1 to verse 13.
Anno Domini.                            b Gen. x. 30; xxv. 6; I Kings iv. 30.
NOTES ON CHAPTER II.                 Acts xii., was his grandson. It is to be observed,
Verse 1. Now when Jesus was boin —It is matter that the history of the New Testament begins with
of great doubt when the following remarkable oc- Herod the Great, and ends with Agrippa, the last
currence happened. The received time of celebrat- king of the Jews. Bdold! The evangelist calls
ing the Epiphany imports that it was within thirteen  our attention by this word to the following very
days of the birth of Christ. But as it is not likely  memorable occurrence. There came wise menthat the star made its appearance till he was born, Probably Chaldean or Arabian astronomers, who,
so it does not seem at all probable that the wise by divine grace, had been led from the knowledge
men could have prepared for and accomplished so  of nature, to that of nature's God. Although they
long a journey in so short a space of time, espe- are termed in the original, jsayot, magi, we must not
cially as they tarried some days, at the least, at Je- imagine that they were what we call magicians, or
rusalem, on their way to Bethlehem. Add to this, sorcerers; for the appellation was by no means
that immediately after their departure, (verse 13,) appropriated in ancient times to such as practised
Joseph, with his wife and the child, are sent away into  wicked arts, but was frequently given to philosoEgypt, which could not have been before the end of phers, or men of learning, particularly those that
the forty days of Mary's purification. But although  were curious in examining the works of nature, and
this visit of the wise men did not happen so soon  observing the motions of the heavenly bodies. Came
after the birth of Christ as the calendar supposes, it from the east-It is impossible to determine absomight happen before Jesus was presented in the  lutely from what part of the East they came; altemple. For it is certain, when they came to Beth- though it is probable it was from Arabia, rather than
lehem they found Jesus and his mother there; but, Chaldea, for it lay east of Judea, and is mentioned
according to Luke, ch. ii. 22, when the days of Ma- by Tacitus as its boundary eastward, and certainly
ry's~ purification were ended, they' brought the child  was famous for gold, frankincense, and myrrh, comJesus to present him to the Lord; and we never modities which (see verse 11) they brought with
read of their returning with him to Bethlehem. On  them. Myrrh, according to Grotius, is not produced
the contrary, we are told, when they had performed  save in Arabia, where, if we may believe Pliny, it
all things according to the law, they returned to- is found in such abundance, with other spices, that
gether to their own city Nazareth.'According to  no other kinds of wood are in use, not even to make
this hypothesis, Jesus was brought to Jerusalem  fires of, but such as are odoriferous. Neither is
while Herod was waiting for the return of the wise  frankincense found save among the Sabaeans, a part
men, and the angel appeared to Joseph there to  of Arabia. And as to gold, another commodity
command him to flee into Egypt with the young  which they brought, this is well known to be prochild and his mother, which they might do the very  duced in such great abundance in Arabia Felix, that
night after Jesus was presented in the temple.  the furniture of the whole nation shines with it.
In Bethlehem of Judea-Judea here means the  David and Solomon, to whom the promise of the
district so named from the tribe of Judah, under land of Canaan was fully made good, extended their
which, however, the tribe of Benjamin was compre- dominions over those countries, &ven to the Euphrahended; and it is distinguished from Samaria, Peraea, tes, and the inhabitants of them -were chiefly the
Trachonitis, and both Galilees. It must be observed, seed of Abraham. Now it is more likely that these
there was another Bethlehem in the tribe of Zabu- first fruits of the Gentiles should be brought to do
lon, in the lower Galilee. In the days of Herod the homage to the King of the Jews, from a country
king-Viz., Herod the Great, the son of Antipater, that had done as much to David and Solomon, the
born at Ascalon, about 70 years before Christ. Ac- types of Christ, than from a foreign and more recording to some, he was a native Jew; according to  mote nation; and that they should be of the seed
others, an Idumean by the father's side, and by the  of Abraham rather than of another race. Add to
mother's an Arabian. The most probable opinion  this, that Arabia abounded with magi, and was anis, that he was originally an Idumean; but that his ciently so famous for wisdom, that, according to
ancestors had, for some ages, been proselytes to the  Porphyry, Pythagoras himself travelled thither to
Jewish religion. The Jews being at that time in  acquire it. Nay, if we may credit the learned Dr.
subjection to the Romans, he was made king of Ju- Alix, the Jews were of opinion that there were
dea by the Roman senate. At his death, which  prophets in the kingdoms of Saba and Arabia, and
happened soon after this, he divided his dominions that they prophesied or taught successively, in the
by his last will among his sons, appointing Arche- name of God, what they had received by tradition
laus, mentioned verse 22, to succeed him as king of from  the mouth of Abraham, of whose posterity
Judea; Herod Antipas, mentioned chap. xiv.. to be they were, by Keturah. In the Old Testament it is
tetrarch of Galilee and Peraea; and Philip, men- frequently called the East, as Judg. vi. 3; Job i. 3;
tioned Luke iii., to be tetrarch of Trachonitis and the whereas Chaldea lay not so properly to the east
neighbouring countries. Herod Agrippa, mentioned  as to the north of Judea, and is often spoken of in
30                                                               a




The wise men froml the East            CHAPTER 1I.                seek Christ, to worship him.
A. M. 4000. 2 Saying, o Where is he that is born  t "his star in the east, and are come to A. M. 4000.
King of the Jews? for we have seen  worship him.
c Luke ii. 11.                           dNum. xxiv. 17; Isa. lx. 3.
Scripture in that light. See Jer. i. 14, 15; vi. 22; being also skilled in astronomy, and seeing this star
Joel ii. 20. Had these wise men been, as some have or light appearing in Judea, might reasonably consupposed, a deputation from all the magi in Persia, jecture that it signified the completion of that celeMedia, Arabia, and Chaldea; or had they been brated prophecy touching the king of the Jews,
kings, as the papists fancy; so grand a circumstance over the centre of whose land, they, being in the
as either of these would, in all probability, have east, saw it hang. For it is not at all probable that
been expressly recorded. To Jerusalem-The cap- this star appeared to the eastward of them, in which
ital of the kingdom, and the seat of learning. For case it would have denoted something among the
it. seems these wise men did not suppose that so Indians, or other eastern nations, rather than among
illustrious a king would be born in an ignoble vil- the Jews; but that it was seen to the west of themlage, but that he must be sought for in the royal selves, and over the very place where the king was
city, in the palace itself, and in the family which  to be born.
then reigned. It was, however, no doubt, by the    We have seen his star-Which points him out,
divine providence thatthey were directed to Jeru- and is the token of his nativity. These wise men,
salem, as well that the Jews might be left without learned in astronomy, and curious in marking the
excuse, as that the birth of Christ the King might rising and setting and other phenomena of the heabe announced by the Gentiles before he was ac- venly bodies, observed at this time a star which they
knowledged by the Jews, lest the testimony of the had never seen before, and were amazed at it as at
Jews concerning their own King should come under a new, portentous appearance which did certainly
suspicion.                                    forebode something of great consequence to the
Verse 2. Saying, Where is he that is born King of world, and the Jews in particular, over whose counthe Jewos-That is, their lawful and hereditary sove- try it seemed to hang. But how could they know
reign, Herod not being such. The wise men are that this was his star, or that it signified the birth
under no kind of doubts in their inquiry; but being  of a king? Many of the ancient fathers answer, that
fully persuaded that he was born, and believing that they learned this from the words of Balaam, Num.
this was known to all there, they only inquire xxiv. 17, There shall come a Star out of Jacob, and
where he was born. By this inquiry the birth of a Sceptre, &c. And though, it is certain, these
Christ was more publicly declared to the Jews, and words properly speak not of a star that should arise
more fully attested; the coming of these grave and  at any prince's birth, but of a king who should be
understanding persons from a distant country in  glorious and resplendent in his dominions, as stars
consequence of what they believed to be superna- are in the firmament, and should vanquish and postural direction, being a very extraordinary occur- sess these nations; yet considering that, according
rence. It is to be observed, that, according to Taci-' to the hieroglyphics of the East, and the figurative
tus and Suetonius, historians of undoubted credit, language of prophecy, stars are emblems of princes,
it was expected through the whole East that a. cut it was very natural for them to consider the rising
that time a king was to arise in Judea who shouzd,  of a new star as foretelling the rise of a new king.
rule all the world..What gave birth to that expect- And as Baiaam's prophecy signified that the king
ation might be this: From the time of the Baby- should arise in Judea, and the new and extraordilonish captivity, the Jews were dispersed through  nary star they had seen appeared over that country,
all the provinces of the Persian monarchy: and that it was quite natural for them to conclude, that the
in such numbers, that they were able to gather to- king whose rise was foretold, was now born there.
gether and defend themselves against their enemies And though we know of no record in which this
in those provinces. See Esther iii. 8; viii. 17; ix. 2, 16; prophecy was preserved but the books of Moses,
and many of the people of the land became Jews. yet are we not sure therb was no other; nor is it
After their return into their own land they increased  certain the books of Moses were unknown in Araso mightily that, they were soon dispersed over bia. It seems more probable, considering its borderAsia, Africa, and many parts of Europe, and, as Jo- ing upon Judea, and David and Solomon's extending
sephus assures us, wherever they came they made their dominions over, at least, a part of it, as well
proselytes to their religion. Now it was one prin- as from the intercourse the Arabians had with the
cipal article of their faith, and branch of their reli- Jews, certainly greater than the Ethiopians had with
gion, to believe in and expect the appearance of the them, to whom, nevertheless, it appears from Acts
promised Messiah.  Wherever they came, there- viii. 26, &c. that the Old Testament was not unfore, they would spread this faith and expectation; known; it seems likely, from these considerations,
so that it is no wonder it became so general. Now  that they were not unacquainted with the divine
these -wise men, living at no very great distance  Oracles, and particularly with this delivered by one
from Judea, the seat of this prophecy, and con- of their own country. But if, after all, this should
versing withthe Jews among them, who were every- seem improbable, then we  need make no scruple at
where expecting the completion of it at that time; allnf believing that they were favoured by a divine
a                                                            31




The fulfilment of the prophecy       ST. MATTHEW.               concerning Bethlehem, in.iudea.
A. M. 4000.  3 T When Herod  the king  had  demanded of themwhere Christ should A.M.4000.
heard these things, e he was troubled, be born.
and all Jerusalem with him.                      5 And they said unto him, In Bethlehem of
4 And when he had gathered all f the chief Judea: for thus it is written by the prophet,
priests and g scribes of the people together, h he   6 1 And thou Bethlehem, in the land of Juda,
e Proverbs 21. 1, 2.-  f 2 Chronicles xxxvi. 14.   h Malachi ii. 7.  i Micah v. 2; Luke ii. 4.
g 2 Chronicles xxxiv. 13.                          John vii. 42.
revelation touching this matter, by which it is plain knowledge of them, it does not appear that any
they were guided in their return.  To worship  fixed and legal council was summoned; but only
him-Or to do him homage by prostrating ourselves that an extraordinary meeting of learned men was
before him, an honour which the Eastern nations called by the king, that they might judge of the
were accustomed to pay their monarchs.          question of the wise men. He demanded of them
Verse3. When Herod heard, &c.-he was troubled  where Christ, i. e., the promised Messiah, was to be
-Or, alarmed, as Dr. Waterland renders erapayX87. born. The wise men had said nothing about Christ,
The word properly signifies a great emotion of or the Messiah, but only about a king, or, the king
mind, whatever the cause thereof be. Being a prince  of the Jews. But Herod presently conceived that
of a very suspicious temper, and his cruelties having  this king of the Jews that was born must be the
rendered 1hn obnoxious to his subjects, he feared  Messiah promised Psa. ii.; Dan. ix.; and therefore
losing his, khgdom, especially as he had taken Je- desired to know of them the place of his birth, acrusalem by force, and was settled on his throne by  cording to their received traditions, and sense of the
the aid of the Romans. Henceit is no wonder that prophecies of Scripture. But it is to be well obhe was concerned to hear of the birth of one that served, that we must understand Herod as inquirwas to be king, and especially to have such an ex- ing, not concerning an event considered by him as
traordinary confirmation of it, as that of persons already come to pass, but concerning a matter yet
coming from a far country, directed by an extraor- future and uncertain. For although he understood
dinary impulse upon the sight of a new star, which  from the wise men that the birth of the Messiah had
pointed to Judea as the seat of his empire. And  even now taken place, yet he concealed his knowa1 Jerusalem with him-Fearing he should make  ledge of this, and his whole design, from the Jews.
it an occasion of renewing some of those tyrannical It is easy to observe how strongly all this story imactions which had lately filled them with so much  plies that a general expectation of the Messiah now
horror, as is related at large by Josephus. They  prevailed: and it is plain Herod, in a sense, both
dreaded likewise, it seems, a change of government, believed the Jewish Scriptures, and that the birth
as knowing it does not usually happen without of the Messiah was foretold in them. And yet,
bloodshed, and that the Romans had great power, which discovered the height of madness, as well as
and would oppose any change in their affairs.   of impiety and cruelty, he was contriving to destroy
Verse 4. And when he had gathered all the chief him! to destroy him whose birth, and reign, and
priests-This expression must be intended to com- glory, God in his word, he believed, had infallibly
prehend not only the high priest for the time being, foretold!
and his deputy, with those who had formerly borne    Verse 6. Thou Bethlehem, &c., art not the least
that office, but also the heads of the twenty-four among the princes of Jtda-It is justly observed
courses, as well as any other persons of peculiar emi- by Dr. Doddridge, after Erasmus, here, that " when
nence in the priesthood, in which sense Josephus this and several other quotations from the Old Tesuses the word, Antiq. lib. xx. cap. viii. (al. 6,) ~ 8, tament, which we find in the New, come to be comp. 973. The scribes of the people-It would seem, Ipared with the original, and even with the Septuafrom Ezra vii. 11, 12; 1 Chron. xxiv. 6; 2 Chron. gint, it plainly appears that the apostles did not alxxxiv. 13, that they were bf the tribe of Levi only, ways think it necessary to transcribe the passages
and so were either priests or Levites. As their of- they cited, but sometimes contented themselves
fice was to transcribe and prepare fair copies of the  with giving the general sense in some little diversity
law of Moses, and other parts of the Old Testament, of language."  The words of Micah, which we ren(a very necessary work before printing was invent- der, Though thou be little, may be rendered, Art
ed,) they became, of course, well acquainted with  thou little? And his expression, thousands of Judah;
the Scriptures, and were ordinarily employed in  and that of the evangelist here, princes, or governexplaining them to the people: whence the chief of ors of Judah, are in sense the same, the word
them were called doctors of the law. They, or at thousands being used by the prophet, in allusion
least some of them, together with the chief priests to the first division of the tribes of Israel into
and elders, constituted the sanhedrim, or great coun- thousands, hundreds, and other subordinate dlvicil of the nation. But in this place, when no pub- sions, over every one of which thousands was
lie business was to be done, but only the predictions a prince or chief. But for a full explanation of
of the ancient prophets were to be searched into by  both passages the reader is referred to the note on
those who were thought tb- excel others in the  Micah v. 2.
32                                                               a




Ilerod sends the wise men               CHAPTER II.                      to search at Bethlehem.
A. M. 4000. art not the least among the princes  8 And he sent them to Bethlehem, A. M. 4000.
of Juda: for out of thee shall come a  and said, Go and search diligently
Governor, ithat shall 1 rule my people Israel.   for the young child; and when ye have found
7 Then Herod, when he had privily called  him, bring me word again, that I may come
the wise men, inquired of them diligently what and worship him also.
time the star appeared.                          9 ~ When they had heard the king, they
i Rev. ii. 27.                                   1 Or, feed.
Verse 7. Then Herod, when he had privily called  ter in one sentence, or even in one word, and that,
the wise men, &c. —He thought it prudent to keep  by the by, when they are pursuing another object.
the matter as close as possible, lest the Jews, under- An instance of this we have in verse 3, where the
standing the time of the birth of the Messiah, should, evangelist mentions Herod's being troubled at the
from thence, take occasion to rebel: for not having  tidings brought by the wise men, an expression
an hereditary right to the kingdom, and having  which exactly marked his character. Here again
been guilty of many acts of cruelty among them, he his disposition is perfectly developed; deep, crafty,
had no reason to presume upon their good-will to- subtle; pretending one thing but intending another;
ward him. He feared, likewise, lest, if it should  professing to have a design of worshipping Jesus,
be noised abroad that the Messiah was born, his when his purpose was to murder him! In like manpurpose of destroying him  should be prevented. ner having, according'to Josephus, lib.. xv. cap. 3,
But there is no wisdom or counsel against the Most out of pretended friendship invited gristobulus
High! He inquired of them diligently-Or, as the  to an entertainment at Jericho, he contrived after
words jKpt6uwae  sap' avr7v, more properly signify. dinner to have him drowned in a fish-pond, in which
inquired of them the exact time, or, got exact infor- he was persuaded to bathe along with several of
mationfrom them, what time the star appeared-  Herod's attendants. For they, by Herod's direction,
That is, at what time it began to appear, judging, as as if in play and sport, dipped him so often, and
probably the fact was, that the star first appeared at kept him so long under water, that he died in their
the time the child was born. His view in this was, hands. And then, as if his death had been an unthat he might thereby form some conjecture con- fortunate accident, which had happened without
cerning the age of the child to whose birth it re- any previous design, Herod pretended great sorrow
ferred. For on the one hand, it seems, he did not for it. shed abundance of tears, and bestowed upon
wish to destroy more children than the accomplish- his body a very splendid and expensive funeral.
ment of his design appeared to require; and on the    Verse 9. When they had heard the king, they deother, not to leave this child alive.           parted-Viz., from Jerusalem, without the least susVerse 8. When ye havefound him, bring me word  picion, it seems, of his treacherous and cruel deag ain-Viz., concerning the young child, his con- signs. As these sages came from a distant country
dition, and that of his parents, and all circumstan- into Judea upon such an important discovery, and
ces. It seeWs probable that Herod did not believe  Bethlehem was so near, it is matter of wonder that
he was born, otherwise it is amazing that so suspi- none of the Jews attended them on their journey.
cious and artful a prince as he was should put this But it is probable they were afraid of Herod. Or,
important affair on so precarious a footing. How  perhaps, the dismission of the wise men might be
easily might he, if he had not himself accompanied  kept a secret in Jerusalem; so that if any of the
these learned strangers, under pretence of doing j Jews had had an inclination to have gone with
honour to them, have sent a guard of soldiers with  them, they might not have had an opportunity.
them, who might, humanly speaking, without any  And Herod might avoid sending any one with them,
difficulty have slaughtered the child and his parents lest he should raise suspicion in the minds of the
on the spot. But, perhaps, he might be unwilling  parents or relations of the child; or lest the Jews
to commit such an act of cruelty in the presence of suspecting a plot, should contrive to bring about a
these sages, lest their report of it should render him  revolt, or raise sedition. Or rather, the whole matinfamous abroad. Or rather, we must refer his con- ter is to be referred to the providence of God, so orduct, in this matter, to that secret influence with  dering it that they should go unaccompanied, that
which God, whenever he pleases, can infatuate the the child might not be discovered to Herod. The
most sagacious of mankind, and disappoint their Lord, however, prepared these illustrious strangers
designs. See Doddridge.  That I may come and  a better guide. For, lo, the star which they saw in
worship him also-That I also, who would permit the east-In their own country, wuent before themno interest of mine to interfere with the decrees of This intimates that it had not been their guide in
Heaven, may come with my family and court to pay  their journey from their own country. Nor was it
homage to this new-born king; a duty to which I needful they should have a guide, Jerusalem being
took upon myself as peculiarly obliged. Mark the I sufficiently known. It had shone, it seems, on the
hypocrisy of this perfidious tyrant! We may ob- night of his nativity, and then had disappeared till the
serve here, it is a peculiar excellence in the sacred  present time. By its not appearing for a time, ocwriters, that they often describe a person's charac- casion was given for their inquiries at Jerusalem,
VOL. I              ( 3 )                                           33               a




The wise men are guided               ST. MATTHEW.                       by a star to Bethlehem... M. 4000. departed; and lo, the star, which they   10 When they saw tile star, they A. T. 4000
saw in the east, went before them, till rejoiced with exceeding great joy.
it came and stood over where the young child   11 ~[ And when they were come into  lhle
was.                                            house, they saw the young child with Mary his
which gave notice to the Jews of the birth of Christ;   Verses 10, 11. When they saw the star —Thus
an event of which, it is likely, they would have had  standing over where the child was, they rejoiced with
no information, if the star had led the wise men  exceeding great joy-The original expression, eXapfirst to Bethlehem. And the reappearance of the  wcav xapav lyeya;t7v c6odpa: is remarkably emphatical,
star was probably intended of God to prevent their and might be rendered, They joyed a great joy,
being discouraged at their not only not finding the  very much, a translation which, though very bad
king they sought in the royal city, but not being  English, as Dr. Doddridge observes, comes near to a
able to learn that any thing was known there con- literal version. They thus rejoiced because they
cerning his birth, and especially in perceiving that were now confirmed in the certainty of the child's
when they had brought intelligence of it, all ranks being born, and also because they saw themselves
seemed to be troubled, and not a single person of in so remarkable a manner under the divine directhose whose native king he was offered himself as tion, and conducted with such certainty to the gloa companion to them, though come from a foreign  rious person whom they came to seek. And when
land to worship him. Thus, also, their taking of- they were come into the house-Mary, it seems, was
fence at the low condition in which they found  now better accommodated than at the time of her
Christ and his parents, was prevented. At the same  delivery: she was now in a house, (though probably
time, it was a great confirmation of their faith, to  a poor one,) and not in a stable. Some think that
be thus miraculously conducted to the very town  Joseph had now changed the place of his abode, andm
pointed out in the Scriptures as the place of the birth  taken up his residence at Bethlehem, but this is not
of the Messiah. It left them not till it cane and stood  clear from the story.  They saw the younzg child
over where the young child was-Thus pointing out with 1M1ary his mnother-Aind how different soever
the very house, lest if they should have been obliged  the condition in which they found them might be
to make anxious inquiry concerning the child, there  from what they had expected, they were not ofshould be some who might have carried the matter fended at its meanness, but, falling down on their
to Herod, and have discovered him and his parents. faces before him, they worshipped him —That is,
Here, therefore, the star stopped, and proceeded no  they did him honour after the manner of the East,
further, and not long after, viz., as soon as the wise  whose inhabitants were wont to prostrate themselves
men arrived at the place, as is most probable, en- before their kings.  They wisely considered, that
tirely vanished. Hence it appears, that this star such miraculous honours as the star gave him were
was not in the higher heavens, but in the lower re- far beyond any external circumstance, and theregions of the air; for no star in the heavens could  fore paid him, though a child in a poor cottage,
have exactly pointed out a particular house. No- without attendants, or any mark of royal descent,
thing is said here concerning a ray descending from  their homage, as readily as if they had found him
the star to the top of the house, or concerning the  in the most splendid palace, surrounded with servdescent of the body of the star. It is therefore pro- ants and guards. ~" An amiable example this, of
bable it was a meteor, which to them had the ap- that humble, ingenuous temper, which fits a man for
pearance of a star, as meteors frequently have. This  the reception of the gospel!"  Anld when they had
appears, further, from its moving by intervals, some- opened their treasutres-Which they had brought
times moving and sometimes standing still, which  along with them for this purpose, they presented to
the stars, properly so called, never do. Dr. Whitby  him gifts-It was customary in those countries for
conjectures that what the wise men saw in the east persons to offer some present to any illustrious permight be that very light which shone upon the  sonage whom they came to visit, as appears from
shepherds at Bethlehem, when the angel came to  many passages of the Old Testament; and Maunimpart unto them the tidings of our Saviour's birth. drell, Chardin, and many other modern writers of
This light certainly was exceeding great, as is clear the best credit assure us, that the custom is yet refrom its being styled the glory of the Lord, and it tained, and that no person of rank is approached
was a light fromn heaven, hanging over their heads, without a present. In this instance the gifts, conand shining round about them. Now such a light, sisting of the most valuable productions of their
at a great distance, would appear as a star: or, as it country, constituted a present very proper to the
ascended up from the shepherds it might be formed  occasion. Perhaps this was all that these wTise men
into the likeness of a star. A similar body of light, intended by their offerings of gold, frankitcense,
when they journeyed from Jerusalem to Bethlehem,  and myrrh; and that there is no need to have rewas formed into the same likeness in which it had l course to allegory. "Nevertheless, if we will have
formerly appeared, and went before them in the air it," says Grotius, " that the Divine Wisdom intended
to the latter city, and then sunk down so low as to  something mysterious here, it would not displease
point. out the very house where the babe lay. In  me to hear it intimated, that those three things,
this case the star must have been seen by the wise I which we now offer to God through Christ, in conmen on the very day of Christ's nativity.       sequence of the abolition of the ancient sacrifices,
34                                           (3*)                a




Joseph warnled in a dreamn              CHAPTER II.                          toffee into Egypt,
A. M. 4000. mother, and fell down, and worship-   13 And when they were departed, A. M. 4000.
ped him: and when they had opened  behold, the angel of the Lord appeartheir treasures, kthey 2 presentedunto him gifts; eth to Joseph in a dream, saying, Arise, and
gold, and frankincense, and myrrh.              take the young child and his mother, and flee
12 And being warned of God lin a dream  into Egypt, and be thou there until I bring
that they should not return to HIerod, they de- thee word: for Herod will seek the young child
parted into their own country another way.     to destroy him.'
k Psa. lxxii. 10; Isa. ix. 6._2 Or, offered.-   Chap. i. 20.  * Innocents' Day; gospel, verse 13 to verse 19.
may be signified by these gifts, viz., works of mercy, while Joseph and Mary slept secure, enriched by
Phil. iv. 18; bodilypurity, Rom. xii. 1; and prayers, the presents of the wise men. God watches for their
Psa. cxli. 2; Rev. v. 8. The two texts last quoted  safety, and makes them acquainted with the danger
manifestly show that prayers may be signified by  which hung over them. They are commanded to
frankincense; gold is, as it were, the common mea- flee into Egypt, which was situated so near to
sure of the good things of this life, wherewith we  Bethlehem, that they could easily arrive there in a
relieve the wants of others. And, as we learn from  few days. And the same divine providence also
Pliny, and St. John, ch. xix..39, there is hardly any  superintends and preserves all that have an eye
other use of myrrh than to preserve bodies from  thereto, and confide therein, and are God's true peocorruption."  But if we may believe the ancient pie. Only they must obey his voice, and use the
fathers, the wise men, by these gifts which they of- means he has appointed for their preservation. Even
fered, showed who he was that was worshipped by  Jesus, the only begotten and beloved Son of the
them; offering myrrh, says Irenmus, because he  Father is not preserved without being taken into
wras to die for mankind; gold, because he was a a foreign country. The command given by the anking, whose kingdom should have no end; thus, gel to Joseph and Mary, to flee into Egypt, shows,
as it were, paying him tribute; and frankincense, that this vision happened before their return to
because he was God, and God was wont to be ho- Nazareth. For otherwise, it is much more probable
noured with the smoke of incense. To the same they would have been ordered to flee into Syria,
purpose speak Tertullian and Origen.  Perhaps, which was much nearer to Nazareth than Egypt;
however, there is more of fancy than truth in this to which they could not have passed from thence
doctrine. Be this as it may, we cannot but acknow- without going through the very heart of Herod's
ledge the providence of God in sending the holy  dominions, unless they had taken a very large cirfamily such a seasonable supply in their low cir- cuit with great expense and danger. For Herod
eumstances, especially as they were to take so long  will seek the young child to destroy him —Being
and expensive a journey as that into Egypt; a coun- alarmed by the extraordinary circumstances which
try where they were entirely strangers, and were had lately taken place, and fearing lest this child
to stay for a considerable time.               should, in time, be a formidable rival to his family.
Verse 12. And being warned of God in a dream, For when the wise men had come so far to pay
that they should not return to Herod-Which, it is their homage to a new-born prince, the several reprobable, in the simplicity of their hearts, they were ports of what had lately happened would, upon this
preparing to do, they departed into their own coun- occasion, be revived; and the behaviour of two such
try another way-Not at all solicitous as to the con- celebrated persons as Simeon and Anna, on the presequences of Herod's resentment. Thus did the  sentation of Christ in the temple, which might at
providence of God watch over these devout Gentiles, first be only taken notice of by a few pious peras well as bver Jesus and his parents, and would  sons, would, probably, be now reported to Herod,
not suffer their honest simplicity to be abused, and  and must add to the alarm which the inquiry of the
made a prey of by the crafty designs of Herod. For sages gave him. Respecting Egypt, to which the
into what grief and perplexity would they have  holy family was commanded to flee, we may here
been brought, had they been made even the inno- observe, that after the death of Antony and Cleocent instruments of an assault on the holy child! patra it became a Roman province, and many Jews
But God delivered them, and guided their way. fixed their abode there, who, speaking the Greek
For while he was waiting for their return, they had  language, made use of the Greek version of the
time to get out of his reach, before his passion rose, Scriptures, and had even a temple there, which
which might have been fatal to them.           Onias had built them. These circumstances, doubtVerse 13. And when they were departed — Proba- less, would make the abode of Joseph and Mary in
bly very soon after; for Bethlehem being only about that country more comfortable to them  than it
two hours' journey from Jerusalem, no doubt Herod  otherwise would have been; yet it is natural to supwould have speedy intelligence of the motions of pose, that this information and command from the
the wise men: the angel of the Lord appeared to angel would be a great trial of their faith. To say
Joseph in a dream, saying, Arise, take the young  nothing of the concern it must give them to learn
child, &c.-How watchful was the providence of that the life of this divine child was threatened by
God over this holy child and his righteous parents: so crafty, powerful, and bloody a prince as Herod
a                                                              35




Herod orders the children              ST. MATTHEW.                     in Bethlehem to be slam.
A. M. 4000.  14 When he arose, he took the the Lord by the prophet, saying, mOut A. M. 4000.
young child and his mother by night, of Egypt have I called my son.
and departed into Egypt;                          16 ~[ Then Herod, when he saw that he was
15 And was there until the death of Herod: mocked of the wise men, was exceeding wroth,
that it might be fulfilled which was spoken of and sent forth, and slew all the children that
mHosea xi. 1.
Joseph was but a carpenter, and therefore, we may  in a fit of diabolical rage killed his firstborn son,
suppose, in low circumstances; and Egypt was a and afterward himself perished, suffering the greatstrange land, and a land where, it is likely, he had  est tortures.-"WMetstein.
few, if any, acquaintances, and no visible way of    Verse 16. Then Herod, when he saw that he was
subsistence. But, no doubt, he was able to trust mocked of the wise men —The word Ever-atXO0, here
that God whose beloved Son was given him in  rendered, was mocked, " properly signifies was
charge, and who had appeared in so signal and played with, and well expresses the view in which
manifest a manner for the redemption of his people, the pride of Herod taught him to regard this action,
and for the child's protection.                 as if it were intended to expose him to the derision
Verses 14, 15. When he arose-Viz., from his bed, of his subjects, and to treat him as a child, rather
7be took the young child, &c.-He immediately obey- than as a prince of so great experience and reed the heavenly vision, and departed into Egypt-  nown."  Dr. Campbell reads, deceived, observing,
With as hasty a flight as their circumstances would  that, " in the Jewish style, any treatment which
allow. And was there until the death of Herod —  appeared disrespectful, came under the general apWhich happened a few months after. That it might pellation of mockery. Thus, Potiphar's wife, in the
befulfilled-That is,fulfilled again, which was spoken  false accusation she preferred against Joseph, of
by the prophet-Viz., Hosea, on another occasion, making an attempt upon her chastity, says, that he
Out of Egypt have I called my son-These words came in to mock her, Gen. xxxix, 17;" where the
of Hosea, without doubt, were primarily spoken of same word is employed by the LXX. which is here
God's bringing Israel out of Egypt under the con- used. " Balaam accused his ass of mocking him,
duct of Moses, the prophet referring to God's ines- when she would not yield to his direction, Num.
sage to Pharaoh, recorded Exod. iv. 22, 23, Israel xxii. 29. And Delilah said to Samson, Judges xvi.
is my son, even my firstborn; let my son go that 10, Thou hast mocked (i. e., deceived) me, and told
he may serve me. Now this deliverance of the  me lies. As one who deceived them appeared to
Israelites, God's adopted son, was a type of his treat them contemptuously, they were naturally led
bringing Christ his real son from thence, and the  to express the former by the latter."  Was exceedmeaning here is, that the words were now, as it ing'ngroth-Very highly incensed and enraged; and
were, fulfilled anew, and more eminently than be- in order to make the destruction of this unknown
fore, Christ being in a far higher sense the son. of infant as sure as possible, sent forth-Not immeGod than Israel, of whom the words were originally  diately, it seems, but a little time after the departure
spoken. For as a prophetical prediction is then ful- of the wise inen, a party of soldiers, and slew all
filled when what was foretold has come to pass, so  the children —The male children, as -sr arat&d  proa type is fulfilled when that is accomplished in the  perly signifies. From  two years old and underantitype, which was done in the type before. If Or, as the words acro 64tEsca Kca u a7wrEpa are rendered
the reader will consult the note on Hosea xi. 1, he  by the last-mentioned writer, F rom  those entering
will find this passage fully, and, it is hoped, satis- the second year, dowvn to the titme u;hereof he had
factorily explained and vindicated; and the con- procured exact information from  the magians.
sistency of the evangelist's words with those of the  "There can be no doubt," as the doctor observes,
prophet clearly shown. It may not, however, be  "that in this direction, IHerod intended to specify
improper to add here to what is there advanced, both the age above which and the age under which
that the lot of the Messiah in Egypt was now af- infants were not to be involved in this massacre.
flictive, like that of his ancestors formerly in the  But there is some scope for inquiry into the import
same country. And the same love of God which  of the description given. Were those of the second
induced him to deliver Israel out of Egyptian bond- year included or excluded by it? By the commoln
age, was the cause also why he would not leave  translation they are included, by the other excluded.
Christ in Egypt, but bring him back to his own  Plausible things may be advanced on each side."
people, whom he was about to enlighten with his Dr. Campbell, however, for divers reasons, which
heavenly doctrine, and redeem by his sufferings and  he assigns, adopts the latter, and thinks that the imdeath. Nor would it be absurd to carry the alle- port of the direction was, "that they should kill
gory still further, and to compare Herod to Pha- none above twelve months old, or under six."  It
raoh. For, as by the just judgment of God, both  is probable that Herod, in his passion, ordered the
the firstborn of Pharaoh, the enemy of the Jews, slaughter of the infants as soon ashe perceived that
was slain, and a little after Pharaoh himself perish- he was disappointed in his expectation of the reed; so Herod, not long after he had formed the  turn of the wise men, lest otherwise the child he
wicked but vain design of putting Christ to death, was so jealous of should be removed. Some have
36                                                                a




Lamentation ant weeping                 CHAPTER II.                      for the children slain
A. M. 4000. were in Bethlehem, and in all the   17 Then was fulfilled that. which A. M. 4000.
coasts thereof, from  two years old  was spoken by nJeremy the prophet,
and under, according to the time which he had  saying,
diligently inquired of the wise men.             18 In Rama was there a voice heard, lamentn Jeremiah xxxi. 15.
inferred from hence, that it was not till some con- considered that the Jews who were carried captive
siderable time after the birth of Christ, that he was were not slain, but lived many of them to return
visited by the wise men. But there is little account again, as the Prophet Jeremiah foretold, to their own
to be given of the actions of a tyrant who slew three  border, it must be allowed, that the prediction was
of his own sons, and who, it is reasonable to sup- much more literally fulfilled on this latter than on
pose, would wish to make sure work in this case, the former occasion. This application of the proand therefore would, no doubt, extend the slaugh- phecy by the evangelist affords a sure proof that a
ter to those born before the first appearance of the  passage of Scripture, whether prophetical, historistar, thinking, perhaps, that it might'not appear im- cal, or poetical, may, in the language of the New
mediately upon the conception or birth of the child, Testament, be said to be fulfilled, when an event
but some time after.  Accordingly, though the  happens to which it may with great propriety be
scribes told him the child was to be born in Beth- accommodated.
lehem, he is not content to slay the infants there,   Verse 18., In Rama was a voice heard-Rachel
but added thereto the slaughter of those in all the  weeping for her children-Benjamin, it is well
coasts. Who can avoid reflecting here on the hor- known, was the son of Rachel: his posterity, there-.
rible wickedness manifested in slaying these infants, fore, who inhabited Ramah and the parts adjacent,
who could neither hurt others nor defend them- sprung from her, and, according to the Scripture
selves, and whom the king, as the guardian of the  language, were her children. The slaughter of the
laws, was bound to have defended against the in- inhabitants of Bethlehem, also, might with propriety
juries of all lawless persons?  But the wrath of  enough be termed the slaughter of her children;
wicked princes is usually extravagant and destruc- she being buried there, Gen. xxxv. 19, and the Bethtive. Thus Saul, when David had escaped, not only  lehemites being the offspring of her husband and
commanded Abimelech, with eighty-five priests, to  sister. It is by a very striking and beautiful figure
be slaughtered, but also all the people of the city, of speech, by which she is here represented as
not excepting even the women and children. This awaked by the cries of the infants, and as rising
action of Herod was no less impious than unjust out of her grave, and bitterly bewailing her little
and cruel; for, to endeavour to make void the coun- ones, who lie slaughtered in heaps around her. Besel of the Almighty God, declared by prophecies, cause they are not-That is, are not among men, are
by the appearance of a star; and by the consent of' taken away from the land of the living, are dead.
scribes and priests; what was it else but directly  The same phrase is frequently used in the same
and designedly to oppose and fight against God?  sense in the Old Testament. Now, as it was not
What cause we have to be " thankful that we are true of those that were carried into captivity in Jerenot under the arbitrary power of a tyrant, whose  miah's days, that they were not, in this sense, why
sallies of distracted fury might spread desolation  should it be thought strange that so literal a comthrough houses and provinces. Let us not say, pletion of the prophecy as took place in the days
Where was the great Regent of the universe when  of Herod, should be referred to by the Holy Ghost?
such horrible butchery was transacted?  His all- Here observe, The first crown of martyrdom fol
wise counsels knew how to bring good out of all Jesus was won by these infant sufferers, and the
the evil of it. The agony of a few moments trans- honour to which they are advanced infinitely re
mitted these oppressed innocents to peace and joy, pays the short pains they endured. Some have
while the impotent rage of Herod only heaped on his questioned the authenticity of the evangelist's nar
own head guilt, infamy, and horror."-Doddridge.  rative of the slaughter of these infants, on account
Verse 17. Then was fuitlled that which was of the diabolical wickedness of the actipn; but the.spoken by J.eremy-The words of Jeremiah here  following account, given by Prideaux, of Herod's
referred to (chap. xxxi. 15, where see the notes) last deed and purpose, will convince any one that
were primarily meant of the Jews carried captive  there was nothing too bad for. that miserable man
by Nebuchadnezzar, Ramah being the place where  to perpetrate:-" Knowing the hatred the Jews had
they were assembled to be led away to Babylon. for him, -he concluded aright, that there would be
But, as this cruel execution here related by the no lamentations at his death, but rather gladness
evangelist, extended itself to all the neighbouring  and rejoicing all the country over. To prevent
places, and in particular to this same Ramah, a town  this, he framed a project and resolution in his mind
of Benjamin, which lay near to Bethlehem, the  which was one of the most horrid and wicked, per
prophet's words are, with great propriety, applied  chance, that ever entered into the heart of man
to this melancholy event likewise, and are repre- For, having issued out a summons to all the prinsented as receiving a    second accomplishment in the  cipal Jews of his kingdom,  commanding their apbloody slaughter of these infants. And when it is  pearance at Jericho, (where he then lay,) on pain
a                                                                 37




An angel informs Joseph                ST. MATTHEW.                        of the death of Herod.
A. M. 400ooo. ation, and weeping, and great mourn-   19 If But when Herod was dead, be- A. M. 4001.
ing, Rachel weeping for her children, hold, an angel of the Lord appeareth
and would not be comforted, because they are not. in a dream to Joseph in Egypt,
of death, at a day appointed; on their arrival thither, of others upon him," says, " When he heard that
he shut them all up in the circus, and then, sending  among those male infants about two years old,
for Salome his sister, and Alexas her husband, cornm- which Herod the king of the Jews ordered to be
manded them that, as soon as he was dead, they  slain in Syria, one of his sons was also murdered,
should send in the soldiers upon them, and put them  he said,' It is better to be Herod's hog than his
all to the sword.'For this,' said he,'will provide  son.' "  The saying alludes to his professing Judamourning for my funeral all over the land, and make  ism, which forbade his killing swine, or eating their
the Jews in every family lament my death, whether flesh; therefore, his hog would have been safe where
they will or not:' and when he had adjured them  his son lost his life.
hereto, some hours after, he died. But they, not   Verse 19. W'Shen Herod wvas dead-His death, of
being wicked enough to do what they had been  which Josephus has given us a very affecting acsolemnly made to promise, rather chose to break  count, happened, according to some, within three
their obligation, than to make themselves the exe- or four months of his perpetrating the above-mencutioners of so bloody and horrid a design."     tioned bloody act, and was a fearful instance of that
Since Josephus, who has given us the history of  vengeance which God, even in this world, sometimes
Herod's transactions at large, has taken no notice  takes on his enemies, and those of his people. He
of the slaughter of these children, some have been  died eaten with worms, at the age of seventy-one,
ready to suspect his fidelity as an historian, or, after a reign of forty years, having endured such
which is worse, that of St. Matthew. But there is excruciating, lingering, and loathsome diseases, as
no need to do either. For surely it is not to be sup- rendered him intolerable to himself and others also.
posed, that an historian lessens his credibility as  And his innate cruelty being thus exasperated, he
often as he relates the facts omitted by another; or became more barbarous than ever, and just before
passes over those recorded by another. For it is his death caused Antipater, his son and the heir aphardly possible it should be otherwise, unless one  parent of his kingdom, to be executed on some
should exactly copy from another. Besides, Jose- groundless suspicion. God, it seems, made him, in
phus has so many instances exactly similar to this, a remarkable manner, a terror to himself and to all
and those so remarkable, that he might think it round about him. Eusebius, the ancient ecclesiasneedless to add this. For, as Is. Vossius, a man by  tical historian, thought his death so great an illusno means superstitious or credulous, has observed, tration of the gospel history, that he has inserted it
after so many examples of Herod's cruelty at Jeru- at large in his work. An angel of the Lord appearsalem and through all Judea, after so many sons, eth in a dream to Joseph in Egypt — Probably the
so many wives, relations, and friends, cut off by a  same angel which had appeared to him before, and
variety of torments, it does not seem to have been  directed him to flee into Egypt, and abide there till
a great thing to have also put to death the infants  he should bring him word again. That word is
of a town or village, with the territory belonging to  now brought him, and in obedience to it he returns
it, the slaughter of which could not have been very  with the child and his mother into the land of Israel.
great in so small a place, especially since not all, Let us, in like manner, remember, it is God's part
but only the male infants were destroyed, and of  to direct, and ours to obey. Nor can we be out of
these only such as were under two years old. What the way of safety and comfort while we are in the
Tacitus has observed, Anal. vi. 7, is very applicable  way of duty, following his directions, and steering
here: "I am not ignorant," says he, "that the dan- our course by the intimations of his pleasure. For,
gers and punishments undergone by many have  " the preservation of the holy child Jesus may be
been omitted by most writers, either because they  considered as a figure of God's care over his Church
were tired of relating such a multitude of instances, and people, in their greatest dangers. He doth not
or feared tht the things which had been wearisome  often, as he easily could, strike their persecutors
and disagreeable to them would be equally so to  with immediate destruction, but he provides a hiding
their readers."-Wetstein. Indeed, Josephus was place for his children, and by methods not less efnot old enough to remember it himself, and if he  fectual, though less pomipous, preserves them from
did not find it in the Memoirs of Nicholas of Da- being swept away even when the enemy comes inz
mascus, (that flattering historian, of whom we know  like a flood. Egypt, that was once the seat of perhe made great use in compiling the life of Herod,) secution and oppression to the Israel of God, is now
he might be unwilling to introduce it, even if he  a refuge to his Son: and thus all places. will be to
were particularly acquainted with it; lest the occa- us what Divine Providence will be pleased to make
sion might have led him to mention what, generally, them. When, like Joseph and Mary, we are cut
at least, he is solicitous to decline-I mean, Chris- off from the worship of his temple, and, perhaps.
tian affairs.  It is sufficient that this cruelty of removed into a strange land, he can be a little sancHerod is preserved in Macrobius, who, in a chapter  tuary to us, and give us, in hisgracious presence,
" concerning the jests of Augustus upon others, and Ia rich equivalent for all wTe have lost." —Doddridge
38                                                               a




Joseph returns from Egypt,              CHAPTER II.                       and settles in Galilee.
A. M. 4001. 20 Saying, Arise, and  take the  reign in Judea in the room of his father A. M. 4001
young child and his mother, and go  Herod, he was afraid togo thither: notinto the land of Israel: for they are dead which  withstanding, being warned of God in a dream,
sought the young child's life.                  he turned aside o into the parts of Galilee:
21 And he arose, and took the young child   23 And he came and dwelt in a city called
and his mother, and came into the land of    Nazareth: that it might be fulfilled q which
Israel.                                         was spoken by the prophets, He shall be called
22 But when he heard that Archelaus did  a Nazarene.
o Chap. iii. 13; Luke ii. 39.-P John i. 45.         q Judges xiii. 5; ] Samuel i. 11.
Verse 20. They are dead which sought the young  yet it made him  ample amends for that inconchild's life-It has been conjectured by some, that venience, by placing him and his under the pecuAntipater, the son of Herod, who died but five days liar care of a watchful Providence, ever attentive to
before his father, might also be referred to in these  his safety, and that of his little family; and by prowords, They are dead, &c.  At the time when  curing him the favour of so many extraordinary
Christ was born, he was heir apparent to the crown, visitations and supernatural discoveries of the diand was a prince so cruel and ambitious, that he  vine will. This is no less than the fourth message
had procured the death of his two elder brothers, sent him from the court of heaven since he became
to clear his way to the succession, and no doubt he  the husband of Mary!
would be an active counsellor and instrument in    Verse 23. He dwelt in a city called Nazarethseeking the destruction of the new-born Jesus, Where he had formerly resided before he went to
and in advising the slaughter of the infants.   Bethlehem.  Nazareth, as appears from Luke iv.
Verses 21, 22. And he arose-Joseph obeyed the  29, was built upon a rock, not far from mount Tabor.
angel, and, it appears, would gladly have gone to  The country about it, according to Antoninus the
Judea, probably to Bethlehem, because from his martyr, was like a paradise, abounding in wheat
own knowledge of the prophecies, as well as from  and fruits of all kinds. Wine, oil, and honey, of
the decision of the scribes, an account of which  the best kind, were produced there: but it was a
he might have received from the magi, he fancied  place so very contemptible among the Jews, that it
his son's education in Bethlehem was as necessary  was grown into a proverb with them, That no good
to his being acknowledged the Messiah, as his birth, thing could be expected from thence; so that by
which had been so providentially ordered to happen  Jesus's returning to Nazareth, and being brought up
there.  Nevertheless, when he heard that Arche- and educated in it, a way was further opened by the
laus did reign in Judea, he was afraid to go thither, providence of God, for the fulfilment of the many
knowing the jealous and cruel disposition of that Scriptures which foretold that he should appear in
prince. Archelaus was the sixth son of Herod, and  mean and despicable circumstances, and be set up
the most cruel of all those that survived him. His as a mark of public contempt and reproach. This
father appointed him his successor, with regal an- seems to be the most probable solution of this difficult
thority, but Augustus gave him only the title of text. lie shall be called a Nazarene-That is, he
ethnarch, or ruler of the nation, annexing to his shall be reputed vile and abject, and shall be degovernment Samaria and Idumaea. In the very be- spised and rejected of men, an event which many of
ginning of his reign, he massacred 3,000 Jews at the prophets had particularly foretold. And it is to
once in the temple, and was afterward, viz., in the  be observed, that St. Matthew does not cite any
tenth year of his government, banished by Augustus particular prophet for these words, as he had done
to Vienna in Gaul, on a complaint brought against before, ch.'i. 22; and here, verses 15, 17, and in other
him by the chief of the Jews, for his various cruel- places, but only says, this was spoken by the proties.  Joseph, therefore, might well be afraid to  phets, viz., in general, whereby, as Jerome observes,
settle in a country that was under the government he shows that he took not the words from the proof such a cruel tyrant. Being warned of God in a  phets, but only the sense. See Psa. lxix. 9, 10; Isa.
dream, he turned aside into the parts of Galilee-  liii. 3. Now it is certain the Nazarene was a term
which was under the government of Herod Antipas, of contempt and infamy put upon Christ, both by
(see note on verse 2,) a prince of a milder character the unbelieving Jews and Gentiles, and that because
than Archelaus, and then on such hostile terms he was supposed to come out of this very city.
with him, that there was no danger of his giving  There was, among the Jews, a celebrated thief,
up Joseph and Mary into his power. Add to this, called Ben-Nezer, and in allusion to him, they gave
that, being intent upon building the cities of Julias the name to Christ. His very going to dwell at
and Tiberias, he endeavoured, by promises and im- Nazareth, was an occasion of his being despised and
munities, as well as by a mild government, to allure  rejected by the Jews. Thus, when Philip said to
strangers to come and settle there. WVe may ob- Nathanael, We have found Jesuts of Nazareth, of
serve here, that although Joseph's near relation to  whom Aloses spake, Nathanael answered, Can any
Jesus exposed him to many difficulties and dangers, good thing come out of Nazareth? And when Nisuch as he had been a stranger to till it commenced: codemus seemed to favour him, the rest of the couna                                                               39




John the Baptist preaches               ST. MATTHEWV.                    in the wilderness of Judea.
cil said to him, Search and look, for out of Galilee  extant, but are now lost, or to some writings not
ariseth no prophet.  Here then we have a plain  put into the Sacred Canon, or to some paraphrases
sense of these words. He was sent to this con- upon the writings. As to the interpretations which
temptible place that he might there have a name of refer this to Christ's being called Netzer, the Branch,
infamy and contempt put upon him, according to  Isa. xi. 1; Jer. xxiii. 5; or Nazir, one Separated,
the frequent intimations of the prophets. If, after or, the Holy One, they all fail in this, that they
all, this interpretation is not acquiesced in, we may, give no account how this was fulfilled by Christ's
with many of the ancient Christians, particularly  living at Nazareth, he being as much the Branch,
Chrysostom, suppose, that the evangelist may refer the Holy One, when he was born at Bethlehem,
to some writings of the prophets, which were then  and before he went to Nazareth, as after
CHAPTER III.
This chapter exhibits, (1,) The life and doctrine oj John the Baptist, the forerunner of Christ; his baptizing multitudes, and
solemn calling to them to repent and receive the Messiah, who was about to be manifested, 1-12. (2,) The baptism of
Jesus by John at Jordan, and the solemn attestation of his person by the Holy Ghost and the Father, 13-17.
A.M.4030. IN those days came a John the Baptist,   2 And saying, Repent ye: for C the A. M. 4030
preaching bin the wilderness of Judea, kingdom of heaven is at hand.
a Mark i. 4, 15; Luke iii. 2, 3; John i. 28.   b Josh. xiv. 10.-  c Dan. ii. 44; Chap. iv. 17; x. 7.
NOTES ON CHAPTER III.                  on him, and consecrated him to his prophetic office.
Verse 1. In those days —That is, in those years. Preaching-The original word, Kr1pvo9ov, means
For, as these events happened near thirty years  proclaiming, or crying aloud. It is properly used
after those recorded in the former chapter, this  of those who make proclamation in the streets or
phrase is to be taken, in a very extensive sense, camps, or who lift up their voice in the open air,
for that age of which he had spoken in the pre- and declare the things which are to be promulgated
ceding words. And it is here used with the greater by public or royal authority, and which they have
propriety, because John did indeed appear in his  in charge from another. In the wilderness of Judea
public character while Christ continued to dwell at -That is, in the uncultivated and thinly-inhabited
Nazareth, which was the event that Matthew had  parts of Judea, where, it seems, his father Zachalast mentioned. Christ was now about thirty years  rias lived, Luke i. 39, 40. For we are not to supof age, before which time of life no priest, teacher, pose that John shunned the society of men, as those
or prophet was allowed to perform his office, as the  afterward did, who, on that account, were called
Hebrews tell us, and as may be collected from the  hermits; but he had been brought up and had alScripture, 1 Chron. xxiii. 3. Hence we learn that ways lived in the country, and not in the city, and
great preparation is necessary for sacred offices. had had a plain country education, and not an acaThe evangelists, therefore, pass over almost in en- demical or courtly one, at Jerusalem. We must
tire silence our Saviour's minority, only mentioning  observe, that the term wilderness, among the Jews,
his disputing with the doctors in the temple, Luke  did not signify a place wholly void of inhabitants,
ii. 46. And yet it is probable many other remark- but a place in which they were fewer, and their
able things happened during that period, which, if  habitations more dispersed, than in villages and
they had been recorded, we should have read with  cities. Hence we read of six cities with their vilpleasure and profit. But as the Holy Ghost has  lages, in the wilderness, Jos. xv. 61, 62; that Nabal
not been pleased to favour us in this respect, let us  dwelt'in the wilderness of Paran, 1 Sam. xxv. 1, 2;
be thankful for, and duly improve, what is made  and Joab had his house in the wilderness, 1 Kings
known to us.  Came John-The son of Zacharias  ii. 34. John began his preaching in the desert, in
and Elizabeth, who had lived for several years re- which he had been brought up, Luke i. 80, as Jesus,
tired in the wilderness of Judea: the Baptist-So  in like manner, began his in Galilee, Acts x. 37.
called, either because he was the first who, by God's  There was, however, this difference between them,
command, baptized penitents, or because by him  that Christ preached in Galilee, a country the most
God instituted the ordinance of baptism. For, ad- populous of any in that neighbourhood, but John
mitting that the Jews received proselytes by bap- in the desert, that is, in a place but thinly inhabited,
tism, yet he baptized Jews themselves, and from   and little cultivated.  The former of which was
his time the ordinance of baptism must be dated. suitable to the benignity of our Saviour, and the
Before Christ's entering upon the first part of latter to the austerity of his forerunner. Lastly,
his work, that of declaring the will of God, was  John, who had begun to preach in Judea, is imprisrecorded, it was necessary that the office of John  oned and put to death in the dominions of Herod;
should be spoken of, because he was his har-  Christ, on the other hand, who entered upon his
binger, or forerunner, and proclaimed his com- ministry in the tetrarchy of Herod, is crucified at
ing beforehand; and because, at the time of John's  Jerusalem, in Judea.
baptizing Jesus, the Holy Ghost visibly descended    Verse 2. Repent ye, &c.-Be sorry for your sins,
40                                                                 a




John, the forerunner of Christ,         CHAPTER III.               prepares the way of the Lord.
A. M. 4030.  3 For this is he that was spoken of ye the way of the Lord, make his A. M. 4030.
A. D. 26.                                                                             A.D. 26.
by the Prophet Esaias, saying, d The  paths straight.                        A. D. 26.
voice of one crying in the wilderness, e Prepare   4 And f the same John g had his raiment of
d Isa. xl. 3; Mark i. 3; Luke iii. 4; John i. 23.  e Luke i. 76.  f Mark i. 6.-g 2 Kings i. 8; Zech. xiii. 4.
and amend your lives; for the original word, tist, then, and Christ took up this phrase, and used
yteraoevre, here used, implies this. It properly sig-  it as they found it, and gradually taught the Jews
nifies, says Beza, to be wise after the action, and  to affix right ideas to it, though it was a lesson
so to grieve for a fault committed as to amend it, which that worldly people were remarkably unwhich, in Latin, is properly expressed by resipis-  willing to learn. This very demand of repentance
cere. In this respect it differs from another Greek  showed that it was a spiritual kingdom which was
word, which the evangelists sometimes use, viz., /ue- spoken of; and that no wicked man, how politic or
ralyeAoo/at, which simply signifies to be distressed, and  brave, how learned and renowned soever, could
anxious after any thing done, but does not neces- possibly be a genuine subject of it.  As the term
sarily imply any change of mind, or reformation  kingdom implies the dominion of a king over his
of life. Therefore Matthew uses the latter word  subjects, so the kingdom of God, or heaven, is
of Judas, the traitor, ch. xxvii. 3, but not the former. God's reigning in and over his rational creatures,
Thus Christ and his apostles began their preaching, whether angels or men; and, as to the latter,
confirming John's doctrine.  John taught other whether on earth or in heaven, that is, whether of
things also, but this he began with, and this was the church militant or the church triumphant. The
the main scope of his preaching. He did not give  expression properly signifies the gospel dispensathem any new precepts of life, but charged them  tion, in and by which subjects were to be gathered
with breaking the law they had already, and called  to God by his Son, and a society formed, which was
upon them to be sensible of it, sorry for it, and to  to subsist first in more imperfect circumstances on
reform their conduct: to lay aside the false opinions  earth, and afterward in complete perfection and
they had imbibed, whether from the Pharisees or felicity in the world of glory. In some places of
Sadducees; to acknowledge, condemn, and lament Scripture the phrase more particularly signifies the
the faults they had committed, and to turn from all former, and denotes the state of Christ's kingdom
error and all sin, to true faith in, and piety toward, on earth, as Matt. xiii., especially ver. 41, 47; Matt.
God. He that so deplores some sins as to commit xx. 1; and sometimes it signifies only that most
others, or to repeat the commission of those he de- blessed state of things which shall take place after
plores, either counterfeits, or is ignorant of repent- the resurrection, when God will be all in all. See
ance.  Repentance is, as Jerome speaks, secunda  1 Cor. vi. 9; and xv. 50. But it generally includes
post naufragium tabula-a lucky plank after a ship- both; and what is closely connected therewith,
wreck. The first degree of happiness is, not to sin; God's subduing, or executing judgment upon his
the second, to know our sins, and repent of them. and his people's enemies. For God's regal power
For repentance not only implies sorrow for sin, is exercised in delivering, assisting, defending, and
or sincerely wishing it undone, but a change of rewarding all his faithful subjects, and in warning,
mind, and reformation of life.  The kingdom of punishing, and destroying his obdurate enemies.
heaven is at hand-As if he had said, God is about This latter particular, namely, the punishing and
to appear in an extraordinary manner, to erect that destroying his enemies, seems, at least, to be partly
kingdom spoken of by Daniel, (ch. ii. 44; and vii. meant in this passage, as appears by the context.
13, 14,) as the kingdom of the God of heaven, For, to enforce his doctrine of repentance, he warns
which he would set up, and give to the Son of man, them of approaching wrath that would speedily
making it finally victorious over all other king- come upon the impenitent, verses 7 and 10, the exedoms. This phrase, the kingdom of heaven, is used  cuting of which wrath, first upon the unbelieving
thirty times by St. Matthew.  The other evange- Jews, and then upon the persecuting Gentiles, is
lists, and St. Paul, term it generally, the kingdom  elsewhere represented as the coming of the Son of
of God, and sometimes, the kingdom of Christ. man in his kingdom.
These different phrases mean the same thing, and    Verse 3. For this is he, &c.-These may be the
were in familiar use among the Jews, as plainly ap- words of John himself, (comp. John i. 22, 23,) but
pears from divers passages of the gospels. They  it is more' likely that they are the words of the
seem to have borrowed them from the above-men- evangelists; spoken of by the Prophet Esaias,
tioned passages in the hook of Daniel, which they  saying,'The voice, &c.-Isaiah, in the passage rewholly misunderstood and misinterpreted, inferring  ferred to, ch. xl. 3, &c., is to be understood as speakfrom them that God would erect a temporal kingdom  ing first, though not principally, concerning the
the seat of which would be at Jerusalem, which  Jews returning from the Babylonish captivity, as
would become, instead of Rome, the capital of the  appears froml the preceding chapter. As, however,
world. The expected sovereign of this kingdom, the prophet intended, under the emblem of that
they learned, from Daniel, to call the Son of man, by  deliverance of God's people, to shadow out a rewhich title they understood the promised Messiah, demption of an infinitely higher and more importor the Anointed  One  of God. Both John the Bap- ant nature, the evangelists, with the greatest proa                                                               41




Preaching and appearance               ST. MATTHEW.                         of John the BJc:ptzst
priety, apply his words to the opening of the  sensual, and devilish disposition had taken possesgospel dispensation by the preaching of John, and  sion of their minds and hearts, even the whole spirit
to the introduction of the kingdom of the Messiah, of the world, and obstructed the entrance of Christ's
who was to effect a much greater deliverance of the  spiritual kingdom into them and among them. It
people of God, Gentiles as well as Jews, from the  was necessary, therefore, that these hinderances
captivity of sin, and the power of death. And the  should be removed out of the way, that they might
same thing may be affirmed concerning many other become the true people and followers of the Messiah.
passages of the prophets. See notes on Isa. xl. 3, 4.   Verse 4. And the same John-The following deThis expression, The voice of one crying, is as scription of John is added, that it might appear he
much as to say, A herald is at hand proclaiming. did not live in obscurity, but was sufficiently known
The word crying, implies that John's testimony  to all: had his raiment of camel's hair —Not, as
concerning Christ was uttered, not secretly, negli- some have supposed, a camel's skin, raw and ungently, or doubtfully, but openly and publicly, dressed, but a kind of sackcloth, coarse and rough,
freely, expressly, and resolutely, with a fervent made of the raw long hair of camels, and not of
spirit, and an audible, or strong voice. In the wil- their fine and soft hair, dressed and spun into thread.
derness-These words are generally considered as The difference between these two is as great as that
connected with the preceding, so as to signify that between flax rude or unprepared, and the same
John preached in the wilderness of Judea; and  dressed or spun; or between that which we now
some interpret the expression figuratively as well call hair cloth, made of undressed hair, and camlet,
as literally, and by the Wilderness of Judea, under- that is made of it when it is softened, and spun, and
stand the desert state of the Jewish Church at that prepared; in imitation of which, though made of
time, destitute of religious culture, and the trees wool, is the English camlet. Elijah seems to have
and fruits of righteousness. But Bishop Lowth con- wore a similar garment, and therefore was called
nects Isaiah's words with the following clause, and  a hairy man; which expression is supposed to
translates them, A voice crieth: In the wilderness refer to his clothing rather than his body. Most of
prepare ye the way of Jehovah, which he thus in- the ancient prophets wore such garments, whence
terprets: " The prophet hears a crier giving orders, we read of the false prophets putting on a rough
by solemn proclamation, to prepare the way of the  garment to deceive, Zech. xiii. 4; and of the witLord in the wilderness; to remove all obstructions  nesses prophesying in sackcloth, Rev. vi. 12; and
before Jehovah marching through the desert; xi. 3. And a leathern girdle about his loins-In
through the wild, uninhabited, and unpassable coun- this respect, also, being like Elijah, in whose spirit
try;" the idea, he thinks, "being taken from the  and power he came, Mal. iv. 5; Luke i. 17. Herepractice of the eastern monarchs, who, whenever by, as also by his spare diet, he gave an example of
they entered upon an expedition, or took a journey, repentance, and of his expectation of a heavenly
especially through desert countries, sent harbingers kingdom. And his meat was locusts-The insects
before them to prepare all things for their passage, called locusts are undoubtedly intended, a kind of
and pioneers to open the passes, to level the ways, large-winged grasshoppers. See Rev. ix. 3, 7, 9.
and to remove all impediments."  Thus John the  It is true, according to Sandys (Travy. p. 183) and
Baptist, the harbinger of Christ, who was God  many others, it appears there is, in these parts, a shrub
manifest in the fJesh, is sent to prepare his way be- termed the locust tree, the buds of which resemble
fore him, by calling the people to repentance and  asparagus; yet it is not probable that this is here
to faith in him, their great Redeemer and Saviour. meant, nor the wild fruits of any trees, nor the tops
Make his paths straight-The paths of our God. of herbs and plants, as some, both ancients and
Remove all obstructions out of his way, particu- moderns, have supposed; because the original word
larly all sin and unbelief, all carnal desires and  here used, in the LXX. and elsewhere, generally
worldly views, affections, and expectations, that signifies the animal which we call a locust, which
your Saviour and your King may have a ready  it is certain the law allowed the Jews to eat, and
passage, and free access to your hearts, and may  which, Pliny assures us, made a considerable part
there erect his spiritual kingdom of righteousness, of the food of the Parthians and Ethiopians. Dr.
peace, and joy in, and by, the Holy Ghost; and may  Shaw tells us that when sprinkled with salt and
rule your lives, your whole conversation and con- fried they taste much like the river cray-fish. See
duct by his righteous and holy laws. Though this his excellent Travels, p. 258. And wild honeycould only be done by divine grace, and it is grace  Such as, in those parts, was often found in hollow
which prepares for further grace, yet as man must trees, or in the clefts of the rocks, 1 Sam. xiv. 26;
concur with God, and be a worker together with  Judg. xiv. 8; Psa. lxxxi. 16. John used such a diet
him, John with propriety calls on the people thus  and such clothing as was cheap and easily obtained.
to prepare the Lord's way, that his grace might not He drank no wine, and frequently fasted, not through
be received in vain. The words imply that they  poverty, for he was the only son of a priest, but of
were unprepared for receiving the Messiah and his I his own free-will, as well that his severe and morsalvation, which indeed they were in every sense, tified manner of life might correspond with his
being neither in a fit disposition to relish, or even un- doctrine, which enjoined frequent fasting to his disderstand, his doctrine, to be convinced by his mira- ciples, as that in this way he might fortify both his
cles, receive his Spirit, follow his example, rely on  body and mind, and prepare himself to undergo
his mediation, or become his subjects. An earthly,  dangers, imprisonment, and death undauntedly. As
42                                                                a




By the preaching of John                CHAPTER III.             many are brought to repentance.
A. M. 4030. camel's hair, and a leathern girdle all Judea, and all the region round A.M. 4030.
A. D. 26.                                                                             A. D. 26.
about his loins; and his meat was about Jordan,
h locusts and i wild honey.                    U 6 1 And were baptized of him in Jordan, con5  k Then went out to him  Jerusalem, and  fessing their sins.
h Leviticus xi. 22.-i 1 Samuel xiv. 25, 26.     k Mark i. 5; Luke iii. 7.  l Acts xix. 4, 18.
the months of April and May are the time when  the river, and that John, passing along before them,
locusts abound, it has been conjectured that John  cast water on their heads, or faces, by which means,
began his ministry about that season of the year, he might baptize many thousands in a day."  This,
which might also seem more convenient for receiv- it must be confessed, most naturally signified Christ's
ing, and especially for baptizing, so great a number baptizing them with the Holy Ghost and with fire,
of people, than the winter could have been.     which John spoke of as prefigured by his baptizing
Verse 5. Then oent out to him Jerusalem —That  with water: and which was eminently fulfilled
is, the citizens of it, famed as they were for wisdom  when the Holy Ghost sat upon the disciples, in the
and virtue: and all Judea, &c.-The preacher be- appearance of tongues, or flames of fire. But be this
ing described, the evangelist proceeds to tell us as it may: supposing that John baptized by immerwhat auditors he had.  All sorts and ranks of sion, it will not follow from hence, that immersion
persons, and the generality of the people there, Iis essential to baptism; the washing of the soul
flocked to hear him. The uncommon circumstances from the guilt of.sin, by the blood of Christ, or
of John's public appearance could scarcely fail to  from the power and pollution of sin, by the Spirit
awaken the attention of the people to his person  of God, (the things signified by baptism,) being
and ministry, which would be yet more excited by  expressed by sprinkling or pouring water on a perthe time of it: for the Roman yoke began to bear son, as well as by plunging him in it. See Isaiah
hard upon them, and their uneasiness under it raised  xliv. 3; Ezek. xxxvi. 25; Col. ii. 12. And as Cyprian
in their minds the most impatient desire of the  observes, in his 76th Epistle to Magnus: "Baptism
Messiah's arrival, by whom they expected not only  is rather of the mind by faith, than of the body by
deliverance, but universal monarclhy. No wonder, immersion in water: this being only a visible sign
therefore, that they flocked to the Baptist from all of an invisible baptism."  It is admired by some,
parts, and listened attentively while he proclaimed  that this practice of John did not excite more stir,
this long-expected Messiah's approach, and de- and meet with more opposition among the Jews.
nounced the divine vengeance upon such as re- But it must be observed, that baptizing was not a
jected him. Add to this, the novelty of a prophet's  ceremony entirely new.  For, "there were two
appearance in Israel, (for it seems they had had  kinds of baptism in use among the Jews; one was
none among them since Malachi's time;) the family  that of the priests at their consecration, Lev. viii. 6;
of John, the circumstances of his birth, and the extra- the other was that of the heathens proselyted to the
ordinary character he had no doubt maintained for Jewish religion. It was, therefore, no unheard-of
strict and undissembled piety; the new doctrine he  rite which the Messiah's harbinger made use of.
taught, and his fervent manner of urging it, together His countrymen were well acquainted both with
with the new rite of baptism which he brought in; i the thing itself and its signification. They knew
-all concurred, with the cause mentioned above, to  that it denoted some great change, either in the
draw such vast multitudes after him. And, it ap- opinions or practices of those who submitted to it,
pears, great numbers of them were brought under l and implied a promise of acceptance with God.
very serious impressions by his faithful remonstran- Moreover, they had been led by a passage in their
ces, expostulations, and warnings. Here we ob- sacred books, Zech. xiii. 1, to expect, that either the
serve a remarkable difference between John and  Messiah himself, or some of his attendants, would
Jesus.  That the people might hear Joln they  baptize; as is evident from the question which the
were under the necessity of going out of the city, messengers of the Sanhedrim put to the Baptist,
and travelling to him into the desert: but Jesus, of John i. 25: WThy baptizest thou, if thou be not
his own accord, went to his hearers.             that Christ, nzor Elias? They must have known,
Verse 6. And were baptized of him in Jordan-  therefore, that John's baptism represented purificaNamely, those that were awakened to repentance. tion both of heart and life, as necessary even to
It has been questioned by many, whether John bap- Jews themselves, before they could become the
tized these immense multitudes by dipping them in  subjects of so holy a prince as the Messiah; and
Jordan? In answer to which it has been observed, that it was a solemn obligation, binding those who
"' that such prodigious numbers could hardlybebap- received it to lead such lives. Hence, as Dr. WVihittized by immerging their whole bodies under water: by observes, they are mistaken who think Jol~n's
nor can we think they were provided with change baptism the same in kind with that which Christ
of raiment for it, which was scarce practicable for afterward instituted, for admission of disciples into
such vast multitudes. And yet they could not be his Church. The difference between the two was
immerged naked with modesty, nor in their wear- considerable: 1st, John did not baptize either in the
ing apparel with safety."  It has been thought, name of Christ, or of the Holy Ghost; much less
therefore,' "that they stood in ranks on the edge of did he baptize them with the Holy Ghost, a circum
a                                                             43




John sharply reproves the              ST. MATTHEW.                    Pharisees and Sadducees.
A.M. 4030.  7 ~But when he saw  many of to his baptism, he said unto them, A. M. 400.
A. D. 26.                                                                              A. 1). 26.
the Pharisees and  Sadducees come  m 0 generation of vipers, who hath
r, 
m Chap. xii. 34; xxiii. 33; Luke iii. 7-9.
stance mentioned by himself, as what remarkably  cerning sins committed after baptism, but of those
distinguished Christ's baptism from his. 2, They  who were to be baptized. It therefore differs widely
who were baptized with John's baptism  did not from, and gives no countenance to, the auricular
profess their faith in the Messiah as actually come, confession of the Church of Rome.
neither did they receive his baptism in testimony    Verse 7. When he saw many of the Pharisees and
of their entertaining that belief; for after having  Sadducees, &c.-These are not names of office, but
administered it he exhorted his disciples to believe  of sects, or sorts of persons of different opinions in
on Him who was to come. Therefore his baptism  matters of religion. There were three religious
could not initiate men into the Christian Church, as sects among the Jews,-the Pharisees, Sadducees,
appears likewise by the apostles' rebaptizing some  and Essenes. Of the latter, indeed, we read nothing
who had been baptized by John. Acts xix. 4, 5. in the Holy Scriptures. We shall only, therefore,
3d, John's was the baptism of repentance, whereby  observe concerning them, that their way of life was
all that had a sense of their sins, and professed re- very singular. They did not marry, but adopted
pentance, were promised pardon, and exhorted to  the children of others, whom they brought up in
believe in the Messiah, who was soon to appear. the institutions of their sect. They despised riches,
Or, it was a washing with water, to show the Jews and had all things in common, and never changed
that they must be cleansed, not only from their pre- their clothes till they were entirely worn out.
judices and vices, but that they must relinquish  When initiated they were strictly bound not to
Judaism in order to their becoming fit members communicate the mysteries of their sect to others;
of the Messiah's kingdom."-Macknight. Indeed, and if any of their members were found guilty of
John, properly speaking, was not a gospel minister, any enormous crime they were expelled. As to
nor his ministry a gospel ministry; for that state of their doctrine, they allowed a future state, but dethe Church was not then begun; but, as he was a nied the resurrection of the body. The reason why
middle person between both testaments, greater we find no mention of them in the New Testament
than the prophets, less than a gospel minister, Matt. may be their recluse and retired way of life, no less
xi. 11, 13, so his ministry was a sort of middle  than their great simplicity and honesty, in conseministry, the chief drift whereof was to prepare  quence of which they lay open to no censure or
people to receive Jesus of Nazareth as the promised  reproof.-The Pharisees were a very ancient sect.
Messiah: in order whereunto he laboured to con- They are said to have made their first appearance
vince them of their sins, and their need of a Saviour, about 150 years before Christ. It is certain from
by preaching repentance, verse 2; and pointed out the account given by Josephus, Ant., lib. xii., cap.
the Messiah to them, John i. 29; and baptized them  10., sect. 5, 6, that in the time of John Hyrcanus,
as a sign of repentance, on their part, and an assu- the high priest, about 108 years before Christ, the
rance of pardon on God's part. John's baptism, sect was not only formed, but made a considerable
therefore, was only a temporary sacrament or in- figure; and that it had advanced to a high degree
stitution, set up upon a particular occasion; which, of popularity and power about thirty years after
as it agreed with Christ's in the external sign, so  that period. They took their name from the Hewas perfected by his. See Grotius.  Confessing  brew word Drn, pharas, which signifies to separate,
their sins-Acknowledging their offences, and con- because they seemed to separate themselves from
demning their former lives, and that freely and of all others by their peculiar manner of living. They
their own accord: for it does not appear that the  pretended to have greater knowledge of the rites of
Baptist required them to do it. It is not said wheth- the Jewish worship and of the customs of their
er this confession was made to God or man: but country than other people, and were very strict in
it is probable it was to both: only, so far as it the observance of them, as also of all the traditions
was made to John, it must have been merely gen- of the elders. They fasted often, made long prayers,
eral. For how could one man have sufficed to  rigorously kept the sabbath, and put on an appearhearken to a particular confession of all the offences ance of great sanctity, with much display of zeal
of this immense multitude made secretly in his ears. for Moses and the law. On all these accounts they
It seems to have been like the confessions recorded  were in high esteem among the people: and some
in the Old Testament; (see Ezra ix.; Neh. ix.; Dan. of them, we have reason to hope, had a measure of
ix.;) and that made by the high priest on the day  true piety; but it is evident from several of the
of atonement, Lev. xvi. 21. They acknowledged  discourses of our Lord, recorded by the evangelists,
in words their sinfulness and guilt, professed re- that they were in general devoid of that humility,
pentance for, and a detestation of all their sins, and  and sincere love of God, which are essential to true
submitted to be baptized in token of their being  religion. Though they acknowledged the existence
convinced of their need of pardon and purification. of angels, the immortality of the soul, the resurrecAnd it must be observed, that this was the confes- tion of the body, and a future state of rewards and
sion, not of persons who had been baptized, con- punishments, yet they were involved in many great
44                                                                a




The Phartsees and Sadducees             CHAPTER III.                     exhorted to repentance
A. M. 4030. warned you to flee from  n the wrath   8 Bring forth therefore fruits 1 meet A. M. 4030.
A. D. 26. t                                    for repentance                          A. D. 26.
- to come?                           for repentance:
n Rom. v. 9; 1 Thess. i. 10.                 l Or, answerable to amendment of life.
and destructive errors, both in principle and prac- In like manner the crafty Herod is styled a fox, and
tice. They held the unwritten traditions of the  persons of insidious, ravenous, profane, or sensual
elders to be of equal authority with the written  dispositions, are named respectively by Him who
word, pretending that both were delivered to Moses saw their hearts, serpents, dogs, wolves, and swuine;
from mount Sinai. From their rigorous observance  terms which are not the random language of pasof these traditions they considered themselves as sion, but a judicious designation of the persons
more holy than other men, and held their own  meant by them. For it was fitting such men
righteousness to be sufficient for their justification  should be marked out, either for a caution to others,
before God; having no proper conception of the  or a warning to themselves.  Who hath warned
spirituality, extent, and obligation of.the divine law. you to flee from the wrath to come?-To put on
Accordingly they neglected the weightier matters this form of humility and repentance?  What hath
of it, justice, mercy, and the love of God, and ren- moved you to it?  How came you to think yourdered its holy precepts of none effect through their selves in any danger of divine and future wrath, or
traditions, while they -were scrupulously exact in  to use any means to escape it? since you Pharisees
little and trivial things, such as washing cups, &c., think yourselves secure from it, on account of the
Vark iv., and tithing mint, anise, and cummin.  sanctity of your lives, and you Sadducees imagine
The Sadducees also were a sect of great antiqui- there is no such wrath, and that all that is spoken
ty, having existed, as well as the Pharisees, accord- of it is a mere fable and delusion?
ing to Josephus, from the time of the Maccabees.   Verse 8. Bring forth, therefore, fruits gmeet for
They had their name from their founder, Sadoc. repentance-That is, a change of temper and behavAntigonus of Socho, president of the Sanhedrim at iour, answerable thereto; forsake, as well as con.
Jerusalem, and teacher of the law in the divinity  fess, your sins, and let the integrity, regularity,
school in that city; having often in his lectures as- holiness, and usefulness of your lives, manifest the
serted to his scholars that they ought not to serve  sincerity of your repentance. It is a metaphor
God in a servile manner, with respect to reward, taken from trees, which discover what quality they
but only out of filial love and fear; two of his are of by the fruits they bear; in allusion to which,
scholars, Sadoc and Baithus, inferred from thence  pious men are called trees of righteousness, Isa.
that there were no rewards or punishments after lxi. 3; and their works, fruits of righteousness, Phil.
this life; and therefore, separating from the school i. 11. Let it be observed, further, that as the original
of their master, they taught that there was no resur- word, er-ravota, here rendered repentance, properly
rection nor future state.  Many embracing this  signifies a change of mind, from the approbation
opinion gave rise to the sect of the Sadducees, who  and love of sin to an aversion and hatred to it, in
were a kind of Epicureans, but differing from them  consequence of a deep conviction of its evil nature
in this, that, though they denied a future state, yet and destructive tendency; (see on verse 2;) so,
they allowed that the world was created by the  wherever this is, there will, of course, be an entire
power of God, and governed by his providence, reformation of life, a ceasing to do evil, in all rewhereas the followers of Epicurus denied both. spects, according to the knowledge and ability of
The Sadducees, says Luke, (Acts xxiii. 8,) say, the penitent, and a learning to do well. Hence it
there is no resurrection, neither angel nor spirit. is styled repentance from dead works, Heb. vi. 1;
Add to this, that they not only rejected all unwritten  and repentance unto salvation not to be repented
traditions, but all the books of the Old Testament, of 2 Cor. vii. 10; that is, such as is not reversed by
excepting those of Moses. They were not very nu- any voluntary returning or relapsing into our formerous, but being the wealthiest of the three sects, mer sins. And, seeing God is unchangeably holy,
the rich and great gave in to their opinions; whereas  and must for ever hate all sin with a perfect hatred,
the people were firm in the interest of the Pharisees, it is certain, from his very nature, that he.cannot be
and so attached to their notions, that, if a Pharisee  reconciled to or have communion with the sinner,
should happen to throw out reflections, either upon  till a change be wrought in his spirit and conduct,
the high priest or king, he was sure to be believed; and he cease from the commission of known inifor every thing that concerned divine worship was quity. For a change there must be in God or man;
regulated by the Pharisees. So that when the Sad- and, since God's nature is immutable, and it cannot
ducees took upon them  any public employment be in him, it must of necessity be in man. Now it
they were obliged, though never so much against is evident, both from reason and experience, that
their own interest, to obey the injunction of the  confession of sins, a present sorrow for them, and
Pharisees, which had they presumedto refuse, the  displeasure against them, with a warm resolution to
consequences would have been dangerous, and  forsake them, are by no means always attended
would have set the people in an uproar.  0 gene- with this change, and, therefore, that these alone
ration of vipers-A wicked offspring of wicked  cannotbefruits meetfor repentance. And O, how
parents, crafty, malignant, mischievous creatures. necessary was this admonition for the men of that
a                                                               45




fohn's baptism by water               ST. MATTHEW.                     inferior to that of Christ.
A. M. 4030. 9 And think  not to say within  of the trees: P therefore every tree A.M. 4030.
A. D. 26.                                                                              A. D. 26.
yourselves, oWe have Abraham  to  which bringeth not forth good fruit is
our father: for I say unto you, that God is hewn down, and cast into the fire.
able of these stones to raise up children unto   11 q I indeed baptize you with water unto
Abraham.                                        repentance; but he that cometh after me is
10 And now also the axe is laid unto the root mightier than I, whose shoes I am not worthy
0 John viii. 33, 39; Acts xiii. 26; Rom. iv. 1, 11, 16.  q Mark 1. 8; Luke iii. 16; John i. 15, 26, 33; Acts i. 5;
P Ch. vii. 19; Luke xiii. 7, 9; John xv. 6.                xi. 16; xix. 4.
age, who placed their repentance, as Dr. Lightfoot merely because you have the abused honour to deobserves, in a mere verbal confession of their sins; scend from that peculiar favourite of Heaven. Thus
and is it not equally necessary for too many of our the Baptist took from those presumptuous men the
own age?                                         ground of their Confidence, by affirming that God'Verse 9. And think not to say-Or, as the words, could perform his promises to Abraham, though the
Ity Sob7re Xe-yetv, rather signify, Presume not to say, whole Jewish nation should be rejected by him;
or, Say not confidently, within yourselves, We have  the seed, like the stars for multitude, that was prinAbraham to our father-As if he had said, Being  cipally intended in the promise, being a spiritual
called upon to bring forth fruits meetfor repentance, progeny.
begin not to obstruct the efficacy of the admonition    Verse 10. And now, also, the axe, &c.-To enwith those thoughts which are so common among  force his exhortation, he informs them  that they
you, that you are secure from wrath bybeing the chil- had no time to delay their repentance, because the
dren of Abraham. It is almost incredible how great patience of God was very near exhausted, and come
the presumption of the Jews was, on this their rela- to an end with respect to them. His judgments were
tion to Abraham.  "Abraham," says the Talmud, at hand and ready to be inflicted, so that, if they
(a book in high repute among them,) " sits near the  continued unfruitful, notwithstanding the extraor
gates of hell, and does not permit any wicked Is- dinary means that were now to be tried with them,
raelite to go down into it."  And Justin informs us, destruction would speedily overtake them; as if he
that the Jewish rabbins assured them, " That, being  had said, God now once more offers you his grace in
Abraham's seed, though they continued in disobe- and through his Son, which, if you refuse, he will
dience to God, and in infidelity, the kingdom of no longer bear with you. You think of national
heaven should still be given them."  And it is to  deliverances, but I am sent to warn you of national
be feared that many professors of Christianity build  judgments; judgments, which even now hang over
their hopes of salvation on a foundation equally  your heads, and are ready to fall upon you if you
false, depending on their baptism, their knowledge, still continue barren, or do not bring forth good
their orthodoxy, their forms of godliness, their fruit: for I assure you, the hand of God is lifted up
deeds of charity, or their fancied interest in the  to strike the fatal blow. There is an allusion in the
merits of Christ, while they live in sin, and are  words to a woodman, who, having marked a tree
lukewarm and negligent in pursuit of that holiness, for excision, lays his axe at the root of it, till he puts
without which no man shall see the Lord.         off his upper garment, and then immediately goes
For I say unto you-This preface always denotes to work to cut it down.  Therefore, every tree that
the importance of what follows: God is able of bringeth not forth good fruit-Every one that, while
these stones-He probably pointed to those which  he professes to be one of God's people, contradicts
lay before them: to raise up children to Abraham  that profession by a wicked life, or by the neglect
-You think that because you are the only Church  of vital and practical religion, is cut down, &c.of God upon earth, and if you were destroyed God  Instantly, without further delay; and cast into the
would then have no seed of Abraham to show mer- fire-Of hell: a prediction this, 1st, of that dreadful
cy to, and keep his covenant with, therefore judg- destruction which, within the short period of fortyment shall not come upon you: but mistake not; four years, came, by the Romans, upon the whole
that God who raised Adam from the dust of the  Jewish nation; as if he had said, The Babylonians
earth, and children to Abraham from the dead womb  formerly lopped off your branches, but now the tree
of Sarah, can, if he please, animate and sanctify  shall be cut down; your commonwealth shall be
these very stones, which are before your eyes, and  destroyed, and your temple, city, and nation totally
transform  them  into children of Abraham; into  ruined: and, 2dly, it is a prediction of that parpersons who shall inherit Abraham's faith and piety, ticular destruction which shall soon overtake all
and who, by imitating his obedience, shall become  that reject the counsel of God against themselves,
his spiritual seed, to whom the promises made to  or, as the apostle expresses it, that obey not the goshim shall be fulfilled, and in whom the church shall  pel of our Lofd Jesus Christ.
still subsist, though all you should be destroyed.   Verse 11. I indeed baptize you with water-I call
And he would sooner work such a miracle as this, you to repentance, and admit the penitent to the
than he would suffer his promise to fail, or admit baptism of water, as a sign and token of their being
you to the blessings of his approaching kingdom, i washed from their past sins, and of their engaging
16                                                               a




Separation of the wheat and chaff.       CHAPTER III.              Jesus goes to John for baptism.
A. M. 4(:0. to bear: r he shall baptize you with  into the garner; but he will tburn up A M. 4030.
A. D. 26.                                                                               A. D. 26.
the Holy Ghost, and with fire:         the chaff -with unquenchable fire.
12 s Whose fan is in his hand, and he will  13 ~ u Then cometh Jesus X froim Galilee to
thoroughly purge his floor, and gather his wheat Jordan unto John, to be baptized of him.' Isa. iv. 4; xliv. 3; Mal. iii. 2; Acts ii. 3, 4; 1 Cor. xii. 13.  t Mal. iv. 1; Chap. xlii. 30.  u Mark i. 9; Luke iii. 21.
8Mal. iii. 3.                                   xChap. ii. 22.
to walk henceforward in newness of life. He an- hisfioor-His Church, at present covered with a mixswers the question put to him, John i. 19, 25, by the  ture of wheat and chaff. A, -. he had said, Though,
priests and Levites sent from Jerusalem. But he for the present, the good and bad, the fruitful and unthat cometh after me-That succeeds me in preach- fruitful, are joined together in the visible Church,
ing and baptizing, is rnightier than I-Is endued  yet in due time he will sever them, Mal. iii. 2, 3; and
with unspeakably greater authority and power; rid his Church of all hypocrites and ungodly persons.
Whose shoes I am not worthy to bear —That is, for Amza gather,his wheat-The truly pious, into his
whom  I am  unworthy to perform  the humblest garner-Wil. lay thlelt in in heaven as his peculiar
office of menial service: He shall baptize you with  treasure. But the chaf -- -ThosP who have only a
the Holy Ghost and with fire-He shall not only  show of religion, without the p,', and produce
administer the outward element, or sign, to his dis- not the fruits of righteousness, he  ill burn with
ciples, but the thing signified thereby, viz., the gifts unquenchable fire-He will treat them as men do
and graces of the Holy Spirit, which, in their ope- the refuse of the floor. He will destroy them  as
rations and effects, are like fire, enlightening, quick- worthless and unprofitable trash. There is, in these
ening, and purifying men's souls, and kindling  words, an evident allusion to the custom of burning
therein pious and devout affections; inflaming their the chaff after winnowing, that it might not, by the
hearts with love to God and all mankind, and with  wind's changing, be blown back again, and so be
a degree of zeal for his glory and the salvation of mingled with the wheat. And though this may in
sinners which all the waters of difficulty and dan- part refer to the calamities to come upon the Jewger, of persecution and tribulation, which they may  ish nation for rejecting Christ, yet, it seems chiefly
be called to pass through, shall not be able to quench. to intend the final destruction of all sinners in hell,
And this baptism he will communicate in so abun- which alone is properly opposed to the gathering
dant a measure, that you shall seem to be overflowed  the wheat into the garner. See chapter xiii. 40-42.
therewith.  Now this promise was fulfilled, even  And certainly this burning of the chaff with unwith a visible appearance, as of fire, on the day of quenchable fire, is absolutely inconsistent with all
pentecost; and it is fulfilled without that appear- views of the restoration of the wicked, nor can it, by
ance to this day, with respect to all that believe in  any easy or just interpretation, be reconciled with
Christ with afaith that worketh by love.         their annihilation, which, it is certain, no punishVerse 12. Whose fan is in his hand-That is, the  ment of mind or body can, of itself, effect.
doctrine of the gospel, which is of such a nature as    Verse 13.  Then cometh Jesus-Who was now
effectually discovers what is the real disposition of about thirty years of age, from Galilee-Where he
the hearts of men, and perfectly distinguishes be- had long lived, in a retired manner, unto John, to be
tween the hypocritical and the sincere. Perhaps, baptized of him —Not in testimony of his repentalso, the Baptist might refer to the persecutions and  ance, or for the remission of sins, for, being without
tribulations which should attend the preaching of sin, he neither needed repentance nor remission;
the gospel. Dr. Campbell renders the original ex- but that he might honour John's ministry, and
pression, ro rr-vov, wzinnowing shovel, mentioned Isa. acknowledge his commission to baptize, and might
xxx. 24, "an implement of husbandry, very ancient, confirm the institution of baptism by water. He
simple, and properly manual: whereas the fan, (or thus, also, offered himself to receive that testimony
van, as it is sometimes called,) is more complex, which he knew his heavenly Father would give
and, being contrived for raising an artificial wind, him, and conformed himself to what he appointed
by the help of sails, can hardly be considered as for his followers; for which last reason he drank
proper for being carried about in the hand."  "In  likewise of the sacramental cup. Thus the aposthe eastern countries," says Dr. Shaw, " after the  tolical constitutions inform us that Christ was bapgrain is trodden out, they winnow it by throwing it tized, not that he needed any purgation, but to testify
up against the windwith a shovel." "To understand  the truth of John's baptism, and to be an example
the Baptist's meaning aright, we should observe, that to us. We may consider this as a plain argument
in this verse he describes the authority of Christ's that baptism  may be rightly administered to, and
ministry, as in verse 16 he had described its efficacy. received by those that are incapable of many of the
As if he had said, The Messiah is infinitely mightier chief ends of it, provided they be capable of some
than I, not only as he will bestow on you the mi- other end for which it also was designed. For
raculous gifts of the Spirit, but as he has power to  Christ, being without sin, could neither repent nor
reward those who obey him with eternal life, and  promise amendment of life; being the'wisdom of
to punish such with everlasting destruction, as re- the Father, he could be taught nothing; being the
ject him."-Macknight.   He willthoroughly pucrge  Christ, he could not profess he would believe on
a                                                                47




Christ is baptized by John,           ST. MATTHEW.                and the Spirit of God descends.
A.. 4031.  14 But John forbade him, saying, fulfil all righteousness.  Then he suf- A.M. 4031.
I have need to be baptized of thee, fered him.
and comest thou to me?                            16 y And  Jesus, when  he was baptized,
15 And Jesus, answering, said unto him, Suf- went up straightway out of the water: and
fer it to be so now: for thus it becometh us to  lo, the heavens were opened unto him, and
Y Mark i. 10.
nzm that should come after him, that is, on himself. the form of a sinner, and stooping to thee, my infeHe, therefore, was baptized, 1st, to testify that he  rior; it becomes us-Me, and my disciples according
owned the Baptist as one commissioned by God to  to my example, to fufil all righteousness-To do
perform this office; 2d, that by this rite he might whatsoever is just, fit, and requisite in our circumprofess his willingness to fulfil all righteousness; stances. Or, it becometh every messenger of God,
and, 3d, that by this he might be initiated into his and even every follower of mine, to observe every
prophetical-office, and consecrated to the service of divine appointment, and to honour every divine orGod. Therefore, though infants can neither be  dinance. I therefore offer myself to be baptized,
taught, nor believe, nor give the answer of a good  that I may shqw my readiness to obey all God's
conscience, at baptism, yet they may be baptized; righteous precepts, and to justify God and approve
1st, that by this ceremony they may be obliged to  his counsel, Luke vii. 29, 30, and celebrate his wisobserve the laws of that Jesus, into whose name they  dom in sending thee to prepare his and mlny way,
are baptized, even as, under the Mosaic dispensa- by calling men to repentance, and in that way fitting
tion, the infant, by virtue of circumcision, became a  them for the blessings of my kingdom. " Our Lord's
debtor to observe the Whole law of Moses, Acts xv. 5; baptism tended," says Dr. Macknight, " to promote
Gal. v. 3; 2dly, that by this rite they may enter the ends both of his own mission and of his foreinto covenant with God, of which they are declared  runner's, as it established the authority of both. It
capable by Moses, Deut. xxix. 11.               established John's mission, great honour being done
Verse 14. But John forbade him-Out of mo- him by the Messiah's receiving his baptism. It esdesty he would have declined the service, saying, tablished our Lord's mission also; for after he was
I have need to be baptized of thee-To receive a baptized, the testimonies of the Spirit and voice
larger measure of the gifts and graces of the Holy  from heaven were given him in the presence of the
Spirit from thee, and comest thou to me-on such  multitude assembled at Jordan. That these testian occasion as this? It has been questioned, how  monies should have been given on this occasion, raJohn knew him to be the Christ, before the Spirit ther than on any other, was fit; because it was an
descended on him? But this question will be easily  august manner of opening our Lord's ministry, was
resolved, if it be considered that John was a prophet the most public occasion that could be found, and
filled with the Holy Ghostfrom his mother's womb. pointed him out as Messiah to the Baptist, who was
No doubt he knew by a secret intimation from that thereby qualified for the principal duty of his misSpirit, that he, who then came to him, was the per- sion, John i. 31."  By this we are taught a holy exson on whom the Holy Ghost should descend, and  actness in the observance even of those institutions
on whom he should abide in so large a measure, or, which owe their obligations merely to a divine aprather, without measure, that he might impart him  pointment. Surely thus it becomneth all his followers
to others, such matters being frequently imparted  to fitfil all righteousness. Jesus had no sin to wash
to prophets by the inspiration of the Holy Ghost. away, and yet he was baptized. And God owned
Thus Simeon, having been told that he should not his ordinance so as to make it the season of pouring
die until he had seen the Lord's Christ, had an inti- forth the Holy Spirit upon him. And where can
mation given him in the temple that the child Jesus we expect this sacred effusion, but in an humble atwas that Christ, Luke ii. 26-32; as had, also, Anna  tendance on divine appointments?  Then he szfthe prophetess. And Samuel, being told by God  fered him-He that sins through ignorance, will
that on the morrow a man should come to him to be correct his error upon better information.
captain over his people Israel, 1 Sam. ix. 15, when    Verse 16. And Jesus, when he was baptized, &c.Saul appeared, he had another intimation given him  Hereby he was, 1st, installed into his ministerial ofrespecting the person, the Lord saying, verse 17, fice, as the priests were by washing, Exod. xxix. 4;
Behold the man of whom I spake to thee. Just so  Lev. viii. 6; 2d, engaged solemnly in the same milithe Baptist, being to testify, when he baptized with  tary work with us against sin and Satan; 3d, admitwater, that another should baptize them with the ted a member of the gospel Church, as he was beHoly Ghost, God tells him that of this he should  fore of the Jewish, by circumcision; 4th, he was
see an evidence by the visible descent of the Holy  baptized as a public person, the Head of his Church,
Ghost upon Him who, from his fulness, was to im- in whom, and by virtue of whose baptism, all his
part this Spirit to all true believers; and when our members are baptized spiritually, Rom. vi. 4; Col.
Saviour came to be baptized, God tells him again, ii. 12.  Went up straightway out of the cwater-Or,
this was that very person.                      as the original, ave67 a7ro rm vdaroc, rather signifies,
Verse 15. Siffer it to be so now —In this my state  ascended fromz the water, namely, went up from the
of humiliation: For thus —By this appearance in  banks of Jordan.  The heavens were opened uantc
48                                                               a




Christ's fasting and temptationV          CHAPTER IV.                              in the wilderness.
A. M..4031. he saw  z the Spirit of God descend-   17 a And lo, a voice from  heaven, A. M. 4031
A. D. 27.                                                                                  A. D. 27.
ing like a dove, and lighting upon  saying, b This is my beloved Son, in
him:                                               whom I am well pleased.
zIsa. xi. 2; xlii. 1; Luke iii. 22; John i. 32, 33.  b Psa. ii. 7; Isa. xlii. 1; Chap. xii. 18; xvii. 5; Mark i. 11;
a John xii. 28.                      Luke ix. 35; Eph. 1. G6; Col. i. 13; 2 Pet. i. 17.
him- For his sake, appearing as if they had been    Verse 17. And lo! —As a further token of the dirent asunder directly over his head. It is probable  vine regard to Christ, and of the glorious dignity of
they might resemble that opening of the heavens  his person, a voice frokn  heaven, saying, to John,
which we often see in a time of great lightning, concerning Christ, This is my beloved Son, and to
when the sky seems to divide, to make the fuller  Christ himself, Thou art my beloved Son, Luke
and clearer way for the lightning:  although, iii. 22. For it is not improbable that both sentences
doubtless, this was much more striking and glo- were pronounced; the voice uttering the words,
rious. And he sat —Christ himself saw, and also  Thou art my beloved Sov, &c. while the Spirit was
John the Baptist, as appears by John, ch. i. 33, 34; descending, as if they had been directed to Jesus
and by this he was further confirmed that this was  alone, in answer to his prayer; and, after the Spirit,
the very Christ: —the Spirit of God descending like  rested on Jesus, the voice, speaking to the Baptist
a dove-Not only in a hovering, dove-like motion, and the multitude, said, This is my beloved Son,
but, it seems, with a bright flame, in the shape of a  &c. St. Luke informs us, that he was praying when
dove, for St. Luke says, ch. iii. 22, awCartoa    etde&t, this happened, and it is observable that all the voices
at re pterepav, in a bodily shape, as a dove. See  from heaven, by which the Father bore witness to
also John i. 32. The Holy Spirit descended upon  Christ, were pronounced while he was praying, or
him in this form to signify what Christ is, 1st, in his  quickly after. Luke ix. 29, 35; John xii. 28. In
own nature to them that come to him, meek and  wvhom I am well pleased —Or, in whom I delight,
loving; 2d, in the execution of his office, reconciling  That is, whose character I perfectly approve, and in
us to the-Father, and bringing us good tidings of whom I acquiesce as the great Mediator, through
peace and reconciliation, as the dove brought Noah  whom will I show myself favourable unto sinful
tidings of the deluge being assuaged; 3d, in the ope- creatures. See Isa. xlii. 1. The original word proprations of his Spirit upon his people, whereby they  eriy signifies an entire acquiescence, or a special
are made meek, lowly, and harmless as doves. And  and singular complacency and satisfaction.  This
lighting upon him-As a visible token of a new de- the Father took, in the person and undertaking of
gree of the Holy Ghost's operation in Christ, now  Christ; and this, through him, he takes in all true
at his entrance upon his public employment, even  believers, who, by faith, are united to him, and made
of that Spirit by which, according to the intima- members of his body. And 0, how poor, in comtions God had given in his word, he was anointed  parison of this, are all other kinds of praise, yea,
in a peculiar manner, and abundantly fitted for his  and all other pleasures! To have the approbation,
public work. Psa. xlv. 7; Isa. lxi. 1. And thus was and be the delight of God; this is praise, this is
Christ installed into his ministerial function, both  pleasure indeed! This is, at once, true glory and
by baptism and the unction of the Holy Ghost, as true happiness, and is the highest and brightest
the priests of old were by washing and anointing.   light that virtue can appear in.
CHAPTER IV.
In this chapter we have, (1,) An account of Christ's fasting forty days, and being afterward assaulted in three dtujerent
ways by Satan, but overcoming in each assault, 1-11. (2,) Of his beginning to preach in Galilee and parts adjacent,
12-17. (3,) Of his calling disciples to attend him, viz., Peter and Andrew, James and John, 18-22. (4,) Of his
miraculously healing multitudes, and being greatly followed by the people for his cures and instructions, 23-25.
THEN* was a Jesus led up b of the Spirit into   2 And when he had fasted forty days and
the wilderness to be tempted of the devil.   forty nights, he was afterward a hungered.' First Sunday in Lent, gospel, verse 1 to verse 12.  b 1 Kings xviii. 12; Ezek. iii. 14; viii. 3; xi. 1, 24; xl. 2; xliii. 5;
a Mark i. 12, &c.; Luke iv. 1, &c.                         Acts viii. 39.
NOTES ON CHAPTER IV.                   Probably, the wilderness near Jordan, which, as
Verse 1. Then-After the afore-mentioned glo- Mr. Maundrell, who travelled through it, assures us,
rious manifestation of his Father's love, by which  is a miserable and horrid place, consisting of high,
he was armed for the combat.  Was Jesus led by  barren mountains, so that it looks as if nature had
the Spirit —By a strong impulse of the Spirit of suffered some violent convulsions there. Our Lord,
God, of which he was full; into the wilderness-  probably, was assaultedin the northern part of it,
VOL. I.               (4)                                               49                a




Christ tempted of the devil            ST. MATTHEW.                            in the wilderness... M. 4031   3 And when the tempter came to  God, conmmlandl that these stones be A. M.4031.
him, he said, If thou be the Son of   ade bread.D. 27.
near the sea of Galilee, because he is said by Luke  saulted with hunger, as any man is at any time for
to be returning to Nazareth, from whence lie came  want of food. Thus he was fitted for the ensuing
to be baptized. To be tempted of the devil-That is, trial of his trust in God. And, as an ancient writer
the chief of the devils, Satan, the everlasting ene-  observes, We are then especially to expect temptamy of God and man. The proper meaning of the  tions, when we are alone, and when we are in straits
original word here, and in other places of the Old  and exigencies, from which we see no ordinary way
and New Testaments, translated to tempt, is to try. of deliverance, which was the case with Christ. For
Hence we sometimes, as Gen. xxii. 1, read of God's he was hungry, and in a wild wilderness, where was
tempting men, as well as of the devil's tempting  no food, and was at last fed miraculously by angels
them. But there is this difference between the  ministering unto him.
temptations, or trials, that are immediately from    Verse 3. And when the tempter cam e to him-In a
God, and those that are from Satan, by God's per- visible shape and appearance, to tempt him  outmission. We are tempted, or tried, by God, that wardly, as he had done inwardly before. For it
our righteousness, our faith, love, patience, and  appears from the account which Mark and Luke
every grace and virtue, may be manifested, ap- have given us of this matter, that our Lord had been
proved, and further increased: and therefore, as tempted by the devil invisibly during the whole of
James says, Blessed is the man who, in this sense, the above-mentioned forty days-but now, it seems,
endureth temptation. But the -devil tempts, or tries he came to him in a visible form, probably in the
us, in expectation of finding us insincere, or unsta- human, as one that desired to inquire further into
ble, and with a view to lead us into sin by his sub- the evidences of his mission.  Accordingly he
tlety and power; in which sense God, who cannot said, If thou be the Son of God-In such an extrabe tempted with evil, or see any thing desirable in  ordinary sense as thou hast been declared to be,
it, tempteth no man. Doubtless, it must have been  and if thou art indeed the promised Messiah, exfor some very great and good ends that the Holy  pected under that character, cogmmand that these
Spirit thus moved our Lord to repair into the wil- stones be made bread-To relieve thy hunger, for
derness, to be tempted of the devil. For though, by  in such circumstances it will undoubtedly be done.
his repairing thither, he might partly intend to en- Thus Satan took advantage of our Lord's disjoy a devout retirement, that as man he might give  tress to tempt him to doubt his being the Son of
vent to those sacred passions which the late grand  God in the sense in which he had just been declared
occurrences of the descent of the Spirit upon him, to be so; and it seems the object of this first temptand the miraculous attestation of a voice from heaven, ation was, to excite in his mind a distrust of the
had such a tendency to inspire; yet no doubt he  care and kindness of his heavenly Father, and to
foresaw that this season of intercourse with heaven I induce him to use unwarranted means to relieve his
would be followed by a violent assault from hell, hunger. But it is objected here, If Christ were
and he went into the wilderness with a view also  God, why should he be tempted? Was it to show
to meet and combat with the grand adversary of that God was able to overcome the temptations of
mankind. Probably, as Theophylact observes, one  the devil? Could there be any doubt of this?  \We
grand end might be to teach us that when we have  answer, he was man. very man, as well as God, "of
consecrated ourselves to God's service, and have  a reasonable soul, and human flesh subsisting," and
been favoured with peculiar marks of divine accept- it was only as man that he was tempted. If it be
ance, and the consolations of his Spirit, we must replied, that seeing his human nature was personally
expect temptations; and to teach us, by our Lord's united to the divine, it must still be superfluous to
example, how we may best and most effectually re- show that even his human nature, thus influenced,
sist them, even by an unshaken faith, 1 Pet. v. 9; should be able to baffle the assaults of Satan: Ireand by the sword of the Spirit, which is the word,1 nmeus, an eminent father of the second century,
of God, Eph. vi. 17. 2d, Our Lord was tempted thus, answering this very objection, then made by the
that his perfect holiness might be tried and approved. Ebionites, (the elder brethren of the Photinians and
3d, That Satan might be conquered, which he never I Socinians,) observes that, as he was man, that he
had perfectly been by any man before.. 4th, That might be tempted, so he was the TWord, that he might
Christ might become a merciful and faithful high  be glorified; the W~ord, (or Godhead,) being quiespriest, one who can succour his people in time of cent in his temptation, crucifixion, and death. These
need, and pity them when they happen to fall by  words being preserved and cited, says Dr. Whitby,
temptation. The apostle assigns this reason ex- by Theodoret, show that the latter fathers approved
pressly, Heb. ii. 17, 18. And, 5th, That assurance'' of this solution of this difficulty. Among the reasons
might be given to his people of an everlasting vic- assigned of our Lord's temptation, one is, the contory over, and deliverance from, the power of Satan. solation of his members conflicting with the adverVerse 2. And when he had fasted forty days and  sary of their souls. For, in that he sqffered, being
forty nights-As Moses, the giver, and Elias, the  tempted, he can sympathize wvith, and succour those
restorer of the law, had done before: he was after- that are tempted; affording them the same Spirit
ward a hungered —That is, he was as sharply as-  that was in him, that they may resist the devil with
50                                           (4*)                 a




CUrist is tempted of the                CHAPTER IV.                       devil in the wild-r)-eess
t. M. 4031.  4 But he answered and said, It is   6 And saith unto him, If thou be A. M. 4031
A. D. 27.                                                                              A. D. 2.
written,  c Man shall not live by bread  the Son of God, cast thyself down: A
alone, but by every word that proceedeth out for it is written, e He shall give his angels
of the mouth of God.                             charge concerning thee; and in their hands
5 Then the devil taketh him  up d into the  they shall bear thee up, lest at any time thou
holy city, and setteth him on a pinnacle of the  dash thy foot against a stone.
temple,                                           7 Jesus said unto him, It is written again,
CDeut. viii. 3. -dNeh. xi. 1, 18; Isa. xlviii. 2; lii. 1; Chap. xxvii. 53; Rev. xi. 2.  -ePsa. xci. 11, 12.
the same weapons, and overcome him with the same  prevent people falling off and somewhere on the edge
assistance, by which he, in his human nature, cornm- of this we may suppose that Satan placed Christ,
bated and conquered. Now this ground of comfort in his attacking him with this temptation. This,
would be wholly taken from us, if Christ overcame  in some parts of it, and particularly over the porch,
Satan merely by virtue of that nature, by which he  was so exceedingly high that one could hardly beal
was aretpa-oc SaKrov, James i. 13, incapable of being  to look down from it. And saith, If thou be the Sora
overcome by temptation. But if, with Irenaeus, we  of God, cast thyself down-Thereby to show to all
affirm that the divinity was then quiescent in him, the people about the temple, that thou art indeed
and that he overcame Satan by virtue of the Spirit the Son of God; which they will fully believe when
given to him, we, who have the same unction from  they shall see thee fly without falling, or fall withthe Holy One, may also hope to do it by his aid.    out being hurt. As in the former assault, Satan
Verse 4. It is written —There is no better way of tempted Christ to distrust the care of divine provianswering the tempter, than by opposing the word  dence, so he now tries to persuade him to presume
of God to his temptations. This is that sword of upon it, and to expose himself to danger unnecesthe Spirit that must put him to flight. The Church  sarily; nay, in effect, to take the direct course'to
of Rome, therefore, by taking from the people the  destroy himself, and try whether God would preword of God, disarm them as to the spiritual con- serve him as his Son. For it is written, &c.-In
bat. Man shall not live by bread alone-These  the former temptation the devil did not quote Scripwords are quoted from Deut. viii. 3, and signify that ture, but having been repelled in that assault by the
bread, or ordinary sustenance, is not necessary to  sword of the Spirit, which is the word of God, he
support the life of man; that God can feed and sus- here takes up the same weapon. He shall give his
tain him by other means: but by every word that angels charge concerning thee-As if he had said,
proceedeth out of the mouth of God shall man live-  Since thou trustest so much in providence as to exThat is, by whatsoever he shall appoint for his suste- pect to be sustained by it, even without food, now
nance; or even by his bare word. Therefore, it is throw thyself down, to give more undoubted evinot needful that I should work a miracle to procure  dence of thy dependance upon it: and, as the miracle
bread, without any intimation of my Father's will. will be a full proof that thou art the Son of God,
He can support me without bread, as he fed the Is- and will undeniably convince the people of it, so
raelites in the wilderness; and, on the other hand, thou canst have no room to doubt of thy safety, the
even bread itself, if these stones were turned into  Scripture having declared that his angels shall take,
it, could not nourish me without his blessing; which  care of thee. Jerome, and many after him, have
I could not expect, were I to attempt a miracle of well observed here, that though Satan quotes Scripthis kind merely in compliance with thy sugges- ture, he does it falsely. He artfully leaves out the
tions. Here we are taught, in imitation of Christ, words, In all thy ways. To throw himself down,
always to maintain such an humble dependance on  and fly through the air, was none of our Lord's
the divine blessing, as never to venture out of the  ways. He had no call, no warrant, from God, to
way of it, be our necessity ever so urgent.      decline the stairs by which he might go down from
Verses 5-7. The7n the devil taketh him up into the  the top of the temple, and precipitate himself from
holy city-That is, the city Jerusalem, frequently  the battlements thereof. God had never granted,
called the holy city in Scripture, see Neh. xi. 1; Isa. nor even promised to any, the protection of angels
lii. 1; Dan. ix. 24; and that with great propriety, as in sinful and forbidden ways; nor adjudged that his
being for ages the place of the special residence of special providence should watch over and preserve
Jehovah. It has been supposed by many, that them, who should voluntarily throw themselves into
Satan transported our Lord through the air, but dangers which they might lawfully avoid. Add to
whether he did or not cannot be determined from  this, that Satan seems to mock our Saviour's true
this passage, the original word, 7rapa2ta/z6avet, sig- use of Scripture by this abuse of applying it, not to
ifying no more than that he took him along with  instruct but to deceive, separating the protection of
him.  And setteth him on a pinnacle of the tem- God's providence from man's duty, and extending
ple-That is, one of the battlements, for it is not to be  the promise of the former to those who neglected
supposed that our Lord stood on the point of a spire. the latter; and putting God upon working a miraThe roof of the temple, like that of their houses, cle, to declare that which he had already made sufwas flat, and had a kind of balustrade round it, to  ficiently evident. We learn from our Lord's ex



Ch}rist i- tempted of the             ST. MATTHEW.                       devil in the wztacrness.
N. M. 4031. f Thou shalt not tempt the Lord thy  give thee, if thou wilt fall down and A. M. 4031.
Al D. 27. God.                                 worship me                             A. D. 27.
God.                                  worship me.
8 Again, the devil taketh him up into an ex-   10 Then  saith Jesus unto him, Get thee
ceeding high mountain, and showeth him all the  hence, Satan: for it is written, g Thou shalt
kingdoms of the world, and the glory of them; worship the Lord thy God, and him only shalt
9 And saith unto him, All these things will I thou serve.
f Deuteronomy vi. 16.-g Deuteronomy vi. 13; x. 20; Joshua xxiv. 14; 1 Samuel vii. 3.
ample here, that it is never right to expose ourselves the more with their splendour, and on a sudden
to unnecessary danger in expectation of an extra- prevail upon him, which otherwise they would not
ordinary deliverance. And we learn, too, that it is have been so likely to do. And saith unto himnot only necessary that we should take the sword  With the most egregious impudence, falsehood, and
of the Spirit, the word of God, and make ourselves pride; All these things qwill I give thee.-All this
familiarly acquainted with it, that we may be fur- glory and power, and all these possessions, if thou
nished for the combat with the prince of darkness, wilt fall douwn and worship me-The devil now
but that we should enter into the design and mean- showed clearly who he was, and therefore Christ,
ing of it, in order that, if Satan attempt to draw  in answering this suggestion, calls him by his prohis artillery from thence, we may te able to guard  per name, Satan, which, though he undoubtedly
against that most dangerous stratagem, and to an- knew him, he had not done before. We may learn
swer perverted passages of Holy Writ by others  from hence not to conclude we are utterly abanmore justly applicable. Jesus said, It is written  doned of God when we are assaulted with horrible
again-Viz., Deut. vi. 16, to prevent the ungrateful temptations; Christ himself, we see, was tempted
abuse of such promises as these, Thou shalt not even to worship the devil: but.in such cases let us,
tempt the Lord thy God-By demanding further like Jesus, resolutely repel the temptation, rather
evidence of what is already made sufficiently plain, than parley with it. Dr. Doddridge observes, that,
as my being the Son of God is, by the miraculous  if we suppose Satan, in these two last temptations,
and glorious testimony he has so lately given me. I to have worn the form of an angel of light, it will
shall not, therefore, require any more sians to prove  make them both appear more plausible; " for thus
it, nor express any doubt of God's power or good- he might pretend, in the former, to take charge of
ness toward me; nor shall I act as the Israelites  Christ in his fall, as one of his celestial guards; and
did, when they said, Ex. xvii. 7, Is the Lord among  in this latter to resign to him a province which God
us or not? when he had given them ample proof had committed to his administration and care."
that he was present with them, and had taken, and  And this, he thinks, may not be inconsistent " with
would take care of them, and provide for them. It supposing that he first appeared as a man, (it may
is to be observed that the above precept, respectiffg  be as a hungry traveller, who pretended to ask the
tempting God, does not forbid too much, but too  miracle of turning stones into loaves for his own
little confidence in God, and the calling in question  supply,) for angels, under the Old Testament, had
his presence with, and care over his people. But often worn a human form."
in the general, to make an undue and unwarrantable   Verse 10. Then saith Jesus, Get thee hence, Satan
trial of God, is to tempt him, whether the trial re- -The expression, TY7raye, La7ava, plainly expresses
spect his power or goodness. See Num. xiv. 22; Christ's authority over Satan, as well as his detestPsa. lxxviii. 18; Isa. vii. 12; chap. xvi. 1.   ation of so vile a suggestion: for it is written, Thou
Verses 8, 9. Again the devil taketh him up-In what shalt worship the Lord thy God, &c.-It would
way is not said; into an exceeding high mountain-  therefore be unlawful to worship thee, who art no
Probably one of the mountains in the wilderness, other than a mere creature, even though thou wast
and from that eminence, partly by the advantage of indeed his deputy on earth; and how much more
the place, from which he might behold many mag- then must it be so, as thou art, in reality, the great
nificent buildings, rich fields, pleasant meadows, hills avowed enemy of God and man! for such, under
covered with wood and cattle, rivers rolling through  all thy disguise, I well know thee to be. It appears
the fertile valleys, and washing the cities as they  from these words, that religious worship, or service,
passed along; and partly by an artful visionary re- is due to God alone, and cannot be lawfully given
presentation, showeth him all the kingdoms of the to a creature. From whence we must infer, that
world, and the glory of them —Whatsoever was gay, Christ is not a mere creature: for all men are to
splendid, or glorious, either in respect of the hon- honour him, even as they honour the Father, John
ours, riches, or pleasures of the world; their great v. 23. And all the angels of God are commanded
and opulent cities, sumptuous edifices, costly attire, to worship him, Heb. i. 6: and it is given as the,
equipage, pomp, and splendour; displaying to his character of all Christians, 1 Cor. i. 2, that they call
view one of the finest prospects that the most plea- on the name of Jesus Christ our Lord: and Col.
surable and triumphant scenes could furnish out; iii. 24, That they serve the Lord Christ. As to the
and all this, not one after another, but in a moment answer made by some to this irrefragable argument
of time, that so they might amaze and affect him  in favour of our Lord's divinity, it appears from this
52                                                               a




Jesus dwells in Capernaum,              CHAPTER IV.             according to an ancient prophecy.
A. M. 4031.  11  Then the devil leaveth him,   13 And leaving Nazareth, he came A. M. 4034.
D. 27. and, behold, hangels came and minis- and dwelt in Capernaum, which is
tered unto him.                                 upon the sea-coast, in the borders of Zabulon
A. M. 4034. 12 ~ i Now, when Jesus had heard  and Nephthalim;
A. D. 31.
that John was 2 cast into prison, he   14 That it might be fulfilled which was
departed into Galilee;                           spoken by Esaias the prophet, saying,
hHeb. i. 14. —i Mark i. 14; Luke iii. 20; iv. 14, 31; John iv. 43._2 Or, delivered up
very passage to have no weight in it. God alone, and to continue the preaching interrupted by his
say they, is to be worshipped as the first and prin- confinement, being desirous to improve those good
cipal cause of all things, and the chief author of our impressions which the ministry of John had made
salvation; but yet, religious worship and service  on the minds of the people, and which would not
may be paid to Christ, as the intermediate cause of be erased but deepened by the injurious things they
that salvation which God, by him, hath revealed and  saw him suffer. Thus it becomes one messenger
brought to us.' For as there are no footsteps of this of God to carry on the work begun by another.
distinction in the holy Scriptures, so it is plain that But it is to be observed, that this was not the first,
our Lord's reply to Satan here entirely condemns it. but the second time of Jesus's going into Galilee.
The devil, it is manifest, did not require to be wor- Nor did he take this journey immediately upon his
shipped by Jesus as the original cause and supreme  temptation; but at some distance of time, viz., after
governor of the world. He frankly owns that all the  the events had taken place which are recorded in
power he had over the kingdoms of the earth was the latter part of the first, and in the second and third
given to him. He claims, therefore, only a subor- chapters of John's gospel. His first journey from
tinate worship; and yet our Lord rejects his claim, Judea into Galilee is mentioned John i. 43, and ii. 1.
not on the ground of his being a liar and usurper, Then he went into Judea again, and celebrated the
who had no such power, and therefore had no right passover at Jerusalem, John ii. 13. He baptized in
to any such worship; but on the ground of God  Judea, while John was baptizing at Enon, John iii.
only having a right to any kind of religious wor- 22, 23. All this time John was at liberty. But the
ship, saying, in the words of Moses, Thou shalt Pharisees being offended, chap. iv. 1, and John put
worship the Lord thy God, and him ONLY shalt thou  in prison, he then took.this journey into Galilee.
serve. Christ, therefore, cannot be worshipped law-   Verse 13. Leaving Nazareth-Namely, when
fully, if he be not God as well as man.         they had rejected his word, and even attempted to kill
Verse 11. Then the devil-Being so baffled and  him, as is described Luke iv. 29: he came and dwelt
confounded as not to be able to present any other in Capernaum, upon the sea-coast —" Capernaum is
temptation which seemed more likely to prevail, nowhere mentioned in the Old Testament, either
leaveth him —Namely, for aseason, as Luke observes, by its own name or by any other. Probably it was
meditating no doubt some future assault, and espe- one of those towns which the JeTvs built after their
cially designing, by and by, to use all stratagems to  return from Babylon. Its exact situation has ni
take away his life. And, behold, angels came and  as yet, been determined with certainty by geo:
ministered unto him-Not only furnishing him with  phers: only, from its being on the confines of the
proper supplies for his hunger, but also congratu- two tribes, Reland and others conjecture that it stood
lating him on so illustrious a victory over the prince  somewhere on the north-west shore of the lake of
of darkness; and doing him honour by the appear- Gennesareth. According to Josephus, Bell., iii. 18,
ance of a number of them, (for one of them would  the length of this lake was one hundred furlongs, or
nave sufficed to bring him food,) after this horrible  twelve miles and a half, and its breadth forty furcombat with Satan, to which, for wise and gracious longs, or five miles. Pliny says it was sixteen miles
reasons, he was pleased to condescend.  And it long, and six broad. Anciently, the lake of Gennemay encourage us in all our temptations to remem- sareth was called the sea of Chinneroth, Num. xxxiv.
ber, that if our conflict be thus maintained, the  11; but in later times, it was named the sea of Gastruggle will, ere long, be over; and angels, who  lilee, because that country formed part of its shore,
are now spectators of the combat, will at length  and the sea of Tiberias, from the city Tiberias, lycongratulate our victory. God teaches us, by all ing on the south-west coast thereof. Its bottom is
this, that our lives are to have their vicissitudes of gravel, which gives its waters both a good colour
temptation and consolation, and that our temptation  and taste. The river Jordan runs through the midshall have a happy issue, and that when ordinary  die of it, and stocks it with a variety of excellent
means fail we may expect extraordinary helps.    fish. In the countries round this lake, our Lord
Verse 12. Now when Jesus had heard that John  spent a great part of the two former years of his
was cast into prison-Namely, for reproving Herod  public life; and though he afterward enlarged the
Antipas, tetrarch of Galilee, for taking his brother compass of his journeys, yet they always enjoyed
Philip's wife, and for other evils, ch. xiv. 3, 4: he de- a considerable share of his blessed company and
parted into Galilee —Viz., from Judea. This it seems divine instructions."-Macknight.
he did, partly to avoid the envy of the Pharisees,  I Verses 14, 15. That it might be fulfilled —Or,
John iv. 3, and partly to encourage John's disciples,  whereby was fulfilled, that which was spoken by
a                                                               53




Jesus begins to preach,                ST. MATTHEW.                  and calls Peter and Andrew
A. M. 4035.  15 k The land of Zabulon, and the   17 ~r m From that time Jesus began A. M. 4035.
A. D. 31.                                                                               A. D. 31.
land of Nephthalim, by the way of to preach, and to say, n Repent: for
the sea, beyond Jordan, Galilee of the Gentiles; the kingdom of heaven is at hand.'
16 1The people which sat in darkness saw    18     "o And Jesus, walking by the sea of Gagreat light; and tQ them  which sat in the  lilee, saw two brethren, Simon P called Peter,
region and shadow  of death, light is sprung  and Andrew his brother, casting a net into the
up.                                              sea: for they were fishers.
v Isa. ix. 1, 2. —-1 Isa. xlii. 7; Luke ii. 32.-m Mark i. 14, 15. * St. Andrew's Day, gospel, verse 18 to verse 23.-    Mark i.
n Chap. iii. 2; x. 7.                      16-18; Luke v. 2.-P John i. 42.
Esaias-Namely, chap. ix. 1, 2, where see the notes. strangers resorting to the trading towns on the lake,
The land of Zabulon, and the land of Nephthalim, who, after hearing Jesus preach, could carry home
&c. —Isaiah, in this passage, comforts the Jewish  with them the glad tidings of salvation which were
Church of his time against the desolation about to  the subjects of his sermons. Capernaum, chosen by
be made through the Assyrian invasion, by foretel- Christ as the place of his residence, was a town of
ling that they who should have the greatest share  this kind, and much frequented. 2d, The countries
in that calamity should afterward enjoy, in the  round the lake were remote from Jerusalem, the
greatest plenty, the means of salvation through  seat of the scribes and Pharisees, who would not
Christ's abode and preaching among them: By the  have borne with patience the presence of a teacher
way of the sea —That is, on the coasts of the lake of held in such estimation as Jesus deservedly was.
Gennesareth, commonly called a sea: Galilee of We know this by what happened in the beginning
the Gentiles —Or nations; that is, Galilee in the  of his ministry, when he made and baptized many
confines of, or encompassed by, the heathen nations. disciples in Judea. They took such offence at it,
Or, perhaps the reason of the name may rather be, that he was obliged to leave the country. Wherethat many Gentiles were early settled there, and  fore, as it was necessary that he should spend a
had filled the country with a variety of supersti- considerable time in preaching and working mirations, in consequence of Solomon's giving a tract of cles, both for the confirmation of his mission, and
land here to Hiram. See 1 Kings ix. 11-13. Hence  for the instruction of his disciples in the doctrines
it was soon filled with foreigners, and peopled with  they were afterward to preach, these countries
a mixture of Phoenicians, Egyptians, and Arabians, were, of all others, the most proper for him to' reas we learn from Strabo, an ancient writer.      side in, or rather, they were the only places where
Verse 16. The people who sat in darkness-They  he could be with safety for any time."
whose predecessors were afflicted by the Assyrians,   Verse 17. From that time Jesus began to preachand who, before Christ visited them, were captives  He had preached before, both to Jews and Samariof Satan, and had lived in gross ignorance of God  tans, John iv. 41, 45, but from this time he began to
and religion, being far from Jerusalem, the place of preach publicly and statedly, and to insist on the
worship, and intermixed with the Tyrians, Sidoni- same doctrine that John had done: and with good, and other wicked heathen: saw a great light reason, for the repentance which John taught, still
-{-This is spoken by Isaiah in the prophetic style, was, and ever Will be, the necessary preparation for
which represents things future as already accom- that inward kingdom of heaven, or, of God, which
plished, because certainly to be accomplished. This  is righteousness, peace, and joy in the Holy Ghost.
whole country had been overspread with spiritual The phrase, however, is not only used with regard
darkness, but, by the example and preaching of to individuals, in whom that kingdom is to be estabChrist, the day-spring from on high visited it, dif- lished, but also with regard to the Christian Church,
fusing among its inhabitants knowledge and holi- the whole body of believers. In the former sense,
ness, and guiding their feet into the way of peace. it is opposed to repentance, by which it is preceded;
"There were several reasons," says Dr. Macknight, in the latter, to the Mosaic dispensation. Our Lord
" which might determine Jesus to be so much about now properly and fully entered upon his prophetic
the sea of Galilee. 1st, The countries which sur- office; which consisted of three things: preaching,
rounded this sea were large, fertile, and populous, or making known the will of God; gathering disciespecially the two Galilees. For, according to Jo- ples; and working miracles. The first of these he
sephus, Bell., iii. 2, they alone had many towns, and  does here, and more largely chap. v., vi., vii., and in
a multitude of villages,.the least of which contained  his many parables and other discourses. The seabove 15,000 souls. On the east side of the lake were  cond, verses 18-22. The third, as being necessary
Chorazin Gadara, and Hippon; on the west, Ca- to confirm his doctrine, on all occasions, from  time
pernaum, Tiberias, Bethsaida, and Tarrichea, with  to time, till his departure hence.
other places of inferior note. Wherefore, as it was    Verse 18. And.Jesus, walking, sc., saw two brethagreeable to the end of Christ's coming that his ren —One of the two, at least, namely, Andrew, had
doctrine should be spread extensively, and his mi- been a disciple of the Baptist. And the Apostle
racles wrought publicly, no country could be a fitter  John I' informs us, chap. i. 40, 42, that they had both
scene for his ministry than this. Besid'i:s its nsi- beforo been called to the knowledge of Christ, upon
merous inhabitants, there were a;lt all tin,::  m:-ly l th,: blnks of Jordan, and that the name of Peter
54                                                                 a




Peter and Andrew follow Jesus.         CHAPTER IV.                   James and John are calleda
A. M. 4035.  19 And he saith unto them, Follow 1 21 s And going on fronm thence, he A. M. 4035.
me, and I qwill make you fishers of saw  other two brethren, James the
men.                                            son of Zebedee, and John his brother, in a ship
20 r And they straightway left their nets, and  with Zebedee their father, mending their nets:
followed him.                                   and he called them.
q Luke v. 10, 11. -— Mark x. 28; Luke xviii. 28.        sMark i. 19, 20 Luke v. 10.
had been given to Simon. And it is probable that, their fishing. God does not encourage idleness, nox
from their first acquaintance with him, they followed  despise persons in mean employments. And I will
Jesus for some time, and went with him to Cana make youfishers of men-You shall gather men into
and Capernaum, John. ii. 3, 12; and afterward to  the gospel net, and gain them over to the faith; and
Jerusalem, John ii. 13, 17; and tarried with him  such abundant success will I- give you, that the
while he continued in Judea, John iii. 22. But number of souls converted by you, shall be greater
when the Pharisees grew jealous of the number of than that of the fishes you have been used to catch.
his followers, and Herod was offended at the popu- See notes on Ezek. xxxvii. 6-10. Observe, reader!
larity of John, we may suppose that Jesus, at his The work of ministers is here set forth. They are
return to Galilee, might think it prudent to dismiss not to fish for a livelihood, much less for honour and
his disciples for a time, till he himself had gone  applause.to themselves, but to win souls to God, and
about from place to place to preach the gospel, and  are to bait their hooks and order their nets for this
had informed the people more particularly of the  end: which, however, will never be answered if,
character of his person, and the nature of his doc- either by mere general discourses, they make the
trine: or, possibly, they might leave him at the time  meshes so wide that sinners will find an easy paswhen the Samaritans prevailed upon him to go with  sage through them, or, by abstract reasonings, and
them to their city, John iv. 40. Be this as it may, fine-spun speculations, they make the threads so
we read no more of his disciples being with him, small that they can easily break them; or, if they
till he rnow found them at the sea of Galilee. For neglect to close the net upon those they have enthey no sooner were gone home, but they returned  closed, by a proper and pointe:d application of their
again to their old employment, and continued in it subject. Nor will all our art or labour make us
till they were now taken off from any further re- fishers of men, without the divine blessing. Withgard to their worldly business, and were particularly  out this, like the disciples of old, we may toil all
called by Christ to a constant attendance upon him."  day and all night, but we shall catch nothing, or
-Doddridge. Casting a net into the sea.-Namely, nothing to purpose. And it is to be observed furto wash it, for, according to Luke, chap. v. 2, they  ther, that the apostles were not immediately to enwere washing their nets, when he called them. For ter upon the work of the ministry, but were first to
they werefishers —He called such mean persons to  follow Jesus. And the apostles, in the choice of one
show, 1st, the freedom of his grace, in choosing such  to succeed Judas, limited themselves in their election
weak instruments; 2d, his power, ii: that by such  to those that had companiewl with them all the time
men he could subdue the world; 3d, the depth ofl the Lord Jesus had gone in and out among them,
his wisdom, in providing thus for his own honour,- Acts i. 21. Those who do not observe this become
that the instruments might not carry away the glory  fishers for something else rather than the souls of
of the work.                                    men.  They straightway left their nets and folt
Verses 19, 20. He saith unto them-Namely, after lowed him-Influenced by the power of his word,
some previous circumstances, an account of which is and struck with the wonderful miracle recorded
given, Luke v. 1-11. Follow me —That is, not only  Luke v. 6-9. It is not of indispensable necessity
now and then, as you have hitherto done, since my  that those who are called to the ministry of the
baptism, John i. 37; but now leave your ordinary  vword should have nothing else to do. Paul's hand
employments, and become my constant attendants; ministered to his necessities and those of his comthat by continually hearing my doctrine, and seeing  panions. But it is very desirable that they should
my miracles, you may be fitted, in due time, to be- be so supported as to be able to give themselves
come my messengers to mankind. It is Observable  wholly up to the work of the Lord.
that, when God has called men to offices of dignity    Verses 21, 22. Going on from thence-Mark says,
and usefulness among his people, or has particularly  A little fiurther thence, He saw two other brethren.,
appeared in their favour, they have generally been  Jamoes the son of Zebedee, and John his brotherengaged in some honest employment. Saul was The reader will observe, there was another James,
seeking his father's asses, and David was keeping  the son of Alpheus, or Cleophas, commonly called
his father's sheep, when the Lord called them to the.famzes the Less. In a ship, with Zebedee theirfather
kingdom. The shepherds were feeding their flocks -By the sea-side, men.ding their nets —Which had
when they received information from the angel, ac- been broken by the vast draught of fishes they had
companied by the heavenly host, of the birth of taken just before. And he called them-Not with
Christ. God called Amos from the flock, Gideon  his voice only, but by his Spirlt affecting and drawfrom the threshing floor, and the apostles here from  ing their hearts, ~o that they immediately left their
a                                                                )5




Christ heals the diseased.            ST. MATTHEW.                  Great multitudesfollowz him
A.M. 4035. 22 And they immediatelyleft the ship, were taken with divers diseases and A. 1W. 4035
A. D. 31. and their father, and followed him.    torments, and those which wele pos23 S And  Jesus went about all Galilee, sessed with devils, and those which were lut teaching in their synagogues, and preaching  natic, and those that had the palsy  and he
the u gospel of the kingdom, x and healing all healed them.
manner of sickness, and all manner of disease   25 Y And there followed him great multitudes
among the people.                               of people from  Galilee, and from  Decapolis,
24 And his fame went throughout all Syria: and from  Jerusalem, and from  Judea, and
and they brought unto him all sick people that from beyond Jordan.
t Chap. ix. 35; Mark i. 21, 39; Luke iv. 15, 44.-U Chap. xxiv. 14; Mark i. 14.-x Mark i. 34.-Y Mark iii. 7.
ship and their father, and indeed their earthly all, one of ability to do it. Preaching the gospel of the
and followed him.                               kingdom-Namely, that doctrine whereby the kingVerse 23. And Jesus w'ent about all Galilee-Ac- dom of heaven, that is, of grace here and glory herecompanied, it seems, by the. four disciples above  after, is revealed and offered to men, and, by obedinamed; teaching in their synagogues-The word, ence to which, they come to partake of it. Healing
ovvayoyi7, rendered, synagogue, may either signify  all manner of sickness, and all manner of disease
the congregation, or the place in which they assem- among the people-Intending by these beneficent
bled. But it seems here, and generally, to mean the  actions to confirm his doctrine, at the same time that
latter. Synagogues were in every city, from the he relieved the temporal distresses of mankind.
time of the Babylonish captivity, and perhaps be-   Verse 24. His fame went through all Syria-Of
fore that time. For, it is certain, the Jews neither which the country of the Jews and Samaritans was
did nor could assemble in the temple at Jerusalem  but a small part. Pliny tells us, that Syria confor public worship every sabbath day, and therefore  tained.several provinces, Comagene to the north,
it is probable they had other places throughout the  Phoenicia to the west, Ccelosyria to the south, Palcountry to assemble in. This seems, indeed, to have  myrene, and the province of Seleucia, in the middle
been absolutely necessary, not only that the people  part. If, by all Syria, the evangelist means all these
might join in prayer together, but to bring them, in  different provinces of Syria, our Lord's fame must
some degree, acquainted with the law  of God. at this time have been exceedingly great. Nor is
For, as copies of it were very scarce, the body of there any thing incredible in the evangelist's affirthe people must, of necessity, have remained igno- mation, taken in the largest sense. For considering
rant of it, unless it were read to them in public, and  the number and greatness of the miracles which he
that in other places besides the temple, which the  performed, it would not have been beyond belief,
women ill general could not visit at all, and the men  had the historian told us that the fame of them
but very seldom. Accordingly, in the lxxivth Psalm, reached as far as the communication of the Jews
which, by whomsoever it was composed, plainly  with the rest of the world extended. And they
speaks of the destruction of the temple, of Jerusa- brought unto him those that were possessed with
lem, and of the Jews, by the Chaldeans, we read of devils, and those lunatic, and those that had the
all the synagogues of the land being burned up, palsy-These are justly reckoned cases of as great
which certainly implies that there were synagogues misery, and of as little hope, as any to be found
in the land before they were thus destroyed; and  among men.  The evangelist, therefore, properly
therefore before the captivity of Babylon. After instanced these. And he healed them, and thereby
the restoration from Babylon, they became very  wonderfully displayed both his power and his love.
frequent.  Even in Jerusalem  itself, where one    Verse 25. And therefollowed him great multitudes
would have imagined they were less necessary, on  — Affected with the sight, or fame of his miracles,
account of the temple being there, the Hebrew doc- which was now very great, frown Galilee-Its many
tors and other ancient and learned writers inform  and populous towns and villages. See note on verse
us, that there were above four hundred. It was 15. From Decapolis-A tract of land on the east
usual to have service in them thrice a day, on three  side of the sea of Galilee, which had its name from
days of the week, when public prayer was put up, desa, ten, and 7roAtg, a city, because it contained only
and the Scriptures were read and expounded. And  ten cities, which were situated near each other, and
though it belonged chiefly to the priests, Levites, formed into a distinct district, the metropolis of
and scribes to teach, yet it was the custom for any  which was Damascus.
56                                                               a




Ch/ t~s's sermon onz the mount.           CHAPTER V.                  Blessings on the poor inz )ir2it
CHAPTER V.
In this and the following chapters we have our Lord's much-famed sermon on the mount, consisting of three parts. In the
first of these, contained in this chapter, we have, (1,) A description of, and a sweet invitation to true holiness and happi.
ness, 3-12. (2,) The character and duty of Christ's disciples, who, being possessed themselves of his holy and happy
religion, are exhorted to impart it to others, and obey his irrevocable law, 13-20. (3,) An exposition of the principal prec.epts of the moral law, and a vindication of them from the corrupt glosses of the scribes and Pharisees, particularly with
respect to murder, 21-26: uncleanness, 27-32: swearing, 33-37: retaliation, 38-42: and love to mankind, 43-48.
A. M.4035. AND  seeing the multitudes, ahe   2 And he opened his mouth, and A. M.4035.
A.D. 31. Awent up into a mountain: and  taught them, saying,
when  he was set, his disciples came  unto   3 ~ b Blessed are the poor in spirit: for theirs
him:                                              is the kingdom of heaven.
aMark iii. 13, 20. *-All Saints' Day, gospel,  bLuke vi. 20; Psa. li. 17; Prov. xvi. 19; xxix. 23;
verse 1 to verse 13.                               Isa. lvii. 1'5; lxvi. 2.
NOTES ON CHAPTER V.                    speak. Our Lord, it must be observed, pursues the
Verses 1, 2. And seeing the multitudes-A vast most exact method in this divine discourse; descriconcourse of people assembled from all parts to at- bing, Ist, viz., in this chapter, the nature, excellency,
tend him, some with their sick to obtain cures, for and necessity of inward holiness; 2d, chap. vi., that
he never rejected any who applied to him; some  purity of intention which must direct and animate
out of curiosity to see his miracles, and hear his  our outward actions to render them holy; 3d, cauextraordinary doctrine; some with a design to find  tioning us against the grand hinderances of religion,?ault and censure; and some, doubtless, to hear and  and pointing out the chief means of attaining it:
be edified by his discourses, which seldom failed to  chap. vii. 1-20; and, 4th, making an application of
make a deep impression on those who had any share  the whole, chap. vii. 21-28.
of good sense or true piety:-the Son of God, be-    Verse 3. Blessed are thepoor in spirit-The word
holding such a vast multitude of men, bewildered  taalcaptot, here rendered blessed, properly means
in the darkness of ignorance, and lost in sin and  happy, and it may be better to translate it so, bewretchedness, had compassion on them, and feeling  cause our Lord seems to intimate by it, not only
in himself a strong desire to give them  more par- that the dispositions here recommended are the way
ticular instruction than he had yet done in the infi- to future blessedness, but that they immediately
nitely important matters of religion; that he might confer the truest and most noble felicity. As hapdeliver what he had to say to them  on this most piness was the great end to which the wisest philo:momentous subject, with more convenience to him- sophers undertook to conduct their hearers, and as
self and advantage to them, he went up into a moun- it is our common aim, and an object to the pursuit
tain-Which afforded room for all, and where, ad- of which we are continually urged by an innate indressing them from an eminence, he could be seen  stinct, our Lord, whose great business in coming
and heard by great numbers. And when he was set into the world was, to make mankind happy by
-After the manner of the Jewish doctors, who, to  making them holy, wisely and graciously begins his
show their authority, were wont to sit when they  divine institution, which is the complete art of haptaught; his disciples came unto him-To be in- piness, by pointing out the necessary connexion it
structed by him as a teacher come from God. By  has with holiness, and inciting to the latter by mohis disciples here, not only those strictly so called, tives drawn fronu the former. In doing this we
viz., the twelve, who were afterward chosen to be  cannot but observe his benevolent condescension.
his apostles, are intended, but as many of the mul- He seems, as it were, to lay aside his supreme
titude as were willing to learn of him. And he  authority as our legislator, that he may the better
openled his mouth-A phrase which, in the Scrip- act the part of our friend and Saviour. Instead of
tures, generally denotes the solemnity of the speaker, using the lofty style in positive commands, he, in a
and the importance of what he delivers, and here  more gentle and engaging way, insinuates his will
signifies that he uttered the following weighty truths  and our duty by pronouncing those happy who
with great seriousness and earnestness. And taught comply with it. And, in order to render his hearthem-As the great prophet and lawgiver of his  ers more attentive, he proposes his doctrine in cerchurch, the one way to present and future happi- tain paradoxical dogmas, which, at first sight, may
ness, at the same time that he corrected those false  seem  false to such as judge by appearance, but
notions of the Messiah's kingdom  which so gene- which, when attentively considered, are found to be
rally prevailed, and which he foresaw would prove  most true. Indeed, as an old writer remarks, "All
of destructive tendency to those who continued to  the beatitudes are affixed to unlikely conditions, to
be governed by them.  Observe, reader!  Christ show that the judgment of the word and of the
thought it as lawful to preach on a mountain as in  world are contrary."  By this expression, the poor
a synagogue; nor did his disciples doubt the law- in spirit, Grotius and Baxter understand those who
fuiness of hearing him wherever he thought fit to  bear a state of poverty and want with a disposition
a                                                                   57




Blessings on mourners,                 ST. MATTHEW.                              and on the meek.
A M. 4035.  4   c Blessed are they that mourn:   5 d Blessed are the meek: for e they A. M. 4035.
A. D 31. for they shall be comforted.           shall inherit the earth.                A.  31.
c Isa. lxi. 2, 3; Luke vi. 21; John xvi. 20; 2 Cor. i.7; Rev. xxi. 4._:d Psa. xxxvii. 11.  e Rom. iv. 13.
of quiet and cheerful submission to the divine will; piness can be enjoyed here below shall be their porand Mr. Mede interprets it of those who are ready  tion. They may not indeed be advanced to honour
to part with their possessions for charitable uses. or affluence; nor can they expect to be without
But it seems much more probable that the truly  troubles in this fallen world, subjected as it is to
humble are intended, or those who are sensible of vanity and misery for the sin of man; but the catheir spiritual poverty, of their ignorance and sin- lamities of life, and the various afflictions and trials
fulness, their guilt, depravity, and weakness, their which they meet with, being received with a quiet
frailty and mortality; and who, therefore, whatever spirit, a resigned, patient, and contented mind, are
their outward situation in life may be, however af- hardly felt,while the blessings of Providence, through
fluent and exalted, think meanly of themselves, and  the gratitude they feel for them, are tasted and enneither desire the praise of men, nor covet high  joyed in all their sweetness and comfort.
things in the world, but are content with the lot   Verse 6. Blessed are they which hunger aned thirst
God assigns them, however low and poor. These  after righteousness-That, instead of desiring the
are happy, because their humility renders them  possessions of others, and endeavouring to obtain
teachable, submissive, resigned, patient, contented, them by violence or deceit; and instead of coveting
and cheerful in all estates; and it enables them to  this world's goods, sincerely, earnestly, and persereceive prosperity or adversity, health or sickness, veringly desire universal holiness of heart and life,
ease or pain, life or death, with an equal mind. or deliverance from all sinful dispositions and pracWhatever is allotted them short of those everlasting  tices, and a complete restoration of their souls to
burnings which they see they have merited, they  the image of God in which they were created: a
consider as a grace or favour. They are happy,  just and beautiful description this of that fervent,
because theirs is the kingdom  of heaven-The  constant, increasing, restless, and active desire; of
present, inward kingdom, righteousness, peace, and  that holy ardour and vehemence of soul in pursuit
joy in the Holy Ghost, as well as the eternal king- of the most eminent degrees of universal goodness,
dom, if they endure to the end. The knowledge  which will end in complete satisfaction: For they
which they have of themselves, and their humilia- shall be Jfilled-Shall obtain the righteousness which
tion of soul before God, prepare them for the re- they hunger and thirst for, and be abundantly satisception of Christ, to dwell and reign in their hearts, fled therewith.
and all the other blessings of the gospel; the bless-    Verse 7. Blessed [or happy] are the mnercifulings both of grace and glory. For thus saith the  The tender-hearted, compassionate, kind, and behigh and lofty One that inhabiteth eternity, whose  neficent, who, being inwardly affected with the
name is Holy, I dwell in the high and holy place: infirmities, necessities, and miseries of their felwith him also that is of a contrite and humble spi- low-creatures, and feeling them as their own, with
rit, to revive the spirit of the humble, and to revive  tender sympathy endeavour, as they have ability, to
the heart of the contrite ones. Isa. lvii. 15; lxvi. 2. relieve them; and who, not confining their efforts
And those in whom God dwells here shall dwell to the communicating of temporal relief to the needy
with him hereafter.                              and wretched, labour also to do spiritual good; to
Verse 4. Blessed [or happy] are they that mourn  enlighten the darkness of men's minds, heal the
Namely, for their own sins and those of other men, disorders of their souls, and reclaim them from vice
and are steadily and habitually serious, watchful, and misery, from every unholy and unhappy temand circumspect; for they shall be comforted-Even  per, from  every sinful word and work; always
in this world, with the consolation that arises from  manifesting a readiness to forgive the faults of
a sense of the forgiveness of sins, peace with God, others, as they themselves need and expect forgiveclear discoveries of his favour, and well-grounded, niess from God. The merciful, says Erasmus, are
lively hopes of the heavenly inheritance, and with  those " who, through brotherly love, account anthe full enjoyment of that inheritance itself in the  other person's misery their own; who weep over
world to come.                                   the calamities of others; who, out of their own propVerse 5. Blessed [or happy] are the meek-Per- erty, feed the hungry and clothe the naked; who
sons of a mild, gentle, long-suffering, and forgiving  admonish those that are in error, inform the ignodisposition, who are slow to anger, and averse from  rant, pardon the offending; and who, in short, use
wrath; not easily provoked, and if at any time at their utmost endeavours to relieve and comfort
all provoked, soon pacified; who never resent an  others."  They shall obtain mercy — When they
injury, nor return evil for evil; but make it their most need it. As they deal with their fellow-creacare to overcome evil with good; who by the sweet- tures, God will deal with them. He will incline
ness, affability, courteousness, and kindness of their men to show them mercy and deal kindly with them
disposition, endeavour to reconcile such as may be  in this world, and he himself will grant them mercy
offended, and to win them over to peace and love. and loving kindness in the day of final accounts.
For they shall inherit the earth-Whatever   hap-  And since the best and happiest of mankind may
58




Blessings on the merciful                 CHAPTER V.                         and on peace-makers.
A. M. 4035.  6 Blessed are they which do hunger  9 Blessed are the peace-makers: for A. M. 4035.
A. D. 31.                                                                                A. D. 31.
and thirst after righteousness: ffor they shall be called the children of
they shall be filled.                            God.
7 Blessed are the merciful: g for they shall  10 k Blessed are they which are persecuted
obtain mercy.                                    for righteousness' sake: for theirs is the king8 h Blessed are the pure in heart: for  they  dom of heaven.
shall see God.                                     11'Blessed are ye when men  shall revile
f Isa. Iv. 1; lxv. 13.-g Psa. xli. 1; Chap. vi. 14; Mark xi. xxiv. 4; Heb. xii. 14.-i 1 Cor. xiii. 12; 1 John iii. 2, 3.
25; 2 Tim. i. 16; Heb. vi. 10; James ii. 13.-h Psa. 15. 2; k 2 Cor. iv. 17; 2 Tim. ii. 12; 1 Pet. iii. 14.-1 Luke vi. 22.
need even the former, and inasmuch as all will himself, notimputing their trespasses to them. And,
want the latter, this is surely a strong and powerful being his children, they are his heirs, heirs of God
argument to persuade us to show mercy to men, in  and joint heirs with Clhrist; and, as they suffer
any and every way in our power, that both God  swith him, so shall they be glorified together. They
and men may show mercy to us. Add to this, that, shall, in due time, be children of the resurrection,
were there no other inducement, the comfort and  shall receive the adoption, the public declaration
satisfaction arising from a disposition that renders  and manifestation of their adoption, and the glorious
us so like our heavenly Father, might, one would  fruit of it, viz., the redemption of their bodies from
suppose, be sufficient to prevail with us to endeavour, death and corruption.,
especially in this instance, to imitate Him who, being    Verse 10. For righteousness' sake-Or for the
touched with the feeling of our infirmities, was daily  sake of Christ and a good conscience; that is, 1st,
employed in relieving them, and even took them  for their steady belief and profession of, and adupon himself, continually going about doing good, herence to any article of Christian faith; 2d, for
and at last giving up his life to ransom ours.   their performance of any duty, which they owe to
Verse 8. The pure in heart-Those whose hearts  God, their neighbour, or themselves, or for their
are purified by faith; who are not only sprinkled  obedience to the commands of God; 3d, because
from an evil conscience by the blood of Jesus, but they cannot be prevailed on to own that to be an
cleansed by the Spirit of God from vain thoughts, article of the Christian faith, or any part of Chrisunprofitable reasonings, earthly and sensual desires, tian duty, which God hath not declared to be such;
and corrupt passions; who are purified from pride, for, since this cannot be done without making proself-will, discontent, impatience, anger, malice, envy, fession of a lie, or pretending to believe what we
covetousness, ambition; whose hearts are circum- see no reason to believe, to suffer on this account
cised to love the Lord their God woith all their hearts, is evidently to suffer because we will not play the
and their neighbours as themselves, and who, there- hypocrite, and give the lie to our own consciences;
fore, are not only upright before him, but possess and therefore this, in Peter's language, is to suffer
and maintain purity of intention and of affection in  from conscience toward God. Yea, since this canall their designs, works, and enjoyments; serving  not be done, buit we must own another teacher,
him continually with a single eye and an undivided  lawgiver, and author of our faith, besides the Lord
heart. They shall see God-Namely, in the glass of Jesus, our sufferings for refusing to do this are truly
his works, whether of creation, providence, or grace, sufferings for Christ's sake, and such as make us
here, and face to face hereafter: they shall have  happy sufferers.  Theirs is the kingdom of heaven
fellowship with him in his ordinances, and shall en- -In a peculiar sense, as hell belongs especially to
dure as seeing him that is invisible, while they walk  hypocrites, Matt. xxiv. 51. And they shall receive
byfaithonearth, and shallbe admitted tothe mostper-  an eminently great reward there, on account of their
fect vision and complete enjoyment of him in heaven. sufferings, and in proportion to them, Luke vi. 23.
Verse 9. The peace-makers-Those who are  And no wonder, for as their state on earth, under
themselves of a peaceable temper, and endeavour these persecutions, renders them  conformable to
to promote peace in others: who study to be quiet, their Head, and to the holy prophets and apostles, so
and, as much as in them lieth, to live peaceably with  shall they hereafter be conformed to them in glory.
all men: who are so far from sowing the seeds of    Verses 11, 12. Blessed are ye-My true and faithdiscord between any of their fellow-creatures, that ful followers, when men shall revile you —Shall unthey both studiously avoid contention themselves, justly and injuriously reproach you; and say all
and labour to extinguish it wherever it prevails, lay.- manner of evil against you falsely-This both
ing themselves out to heal the differences of brethren  the Jews and heathen did with respect to the first
and neighbours, to reconcile contending parties, and  Christians, and this the Papists have done with reto restore peace wherever it is broken, as well as to  gard to the Protestants: for my sake-Because you
preserve it where it is.  They shall be called the  believe in, love, obey, and follow me. Rejoice, &c.children of God-That is, they are and shall be own- Let not this load of infamy and oppression discourage
ed by God as his genuine children, by reason of their and cast you down, but rather rejoice dnd be exgreat likeness to him: for he is the God of peace  ceeding glad, or, exult with triumph, as the original
and love, and is in Christ reconciling the world to  word, ayatlaaoe, may be properly rendered. For
a                                                                 59




The righteous are the salt of the       ST. MATTHEW.                earth, and the light of the world
A. M 4035. you, and  persecute you, and  shall salted? it is thenceforth good for no- A. M. 4035.
A. D. 31.                                                                   go             A. D. 31e
say all manner of mevil against you  thing, but to be cast out, and to be 
falsely, for my sake..                   trodden under foot of men.
12 n Rejoice, and be exceeding glad: for great   14 q Ye are the light of the world.  A city
is your reward in heaven: for 0 so persecuted that is set on a hill cannot be hid.
they the prophets which were before you.            15 ~ Neither do men nlight a candle, and put
13 q Ye are the salt of the earth: P but if the  it under 2a bushel, but on a candlestick; and
salt have lost his savour, wherewith shall it be  it giveth light unto all that are in the house.
m 1 Pet. iv. 14.-' Gr. lying.-n Luke vi. 23; Acts v. 41; ix. 50; Luke xiv. 34, 35.-q Prov. iv. 18; Phil. ii. 15.-r Mark
Rom. v. 3; James i. 2; 1 Pet. iv. 13.-o Neh. ix. 26; 2 Chron. iv. 21; Luke viii. 16; xi. 33.  2 The word in the original sigxxxvi. 16; Ch. xxiii. 34, 37; Acts vii. 52; 1 Thess. ii. 15.-P Mark  nifieth a measure containing about a pint less than a peck.
great is your reward in heaven-Such a patient to walk; the import of this metaphor is, that Christ
and cheerful suffering of persecution for Christ in  had appointed his disciples in general, and his aposthis life, will certainly be rewarded with the glory  tles and the other ministers of his gospel in particuand blessedness of the life to come. The reward, lar, to enlighten and reform the world, immersed in
however, will not be of debt, but of grace; for our  ignorance, sin, and misery, by their doctrine and
light and momentary afflictions are not worthy to  example; and so to direct their feet into the way
be compared with the eternal and exceeding weight leading to life and salvation.  Christ, it must be
of glory.  For so persecuted they the prophets, &c. observed, is in the highest sense the light of the
-Who, long before your time, were the messen- world; the original light, the great light, who, like
gers of God to this very people. Indeed, persecu-  the sun, hath light in and from  himself; but the
tion has been the portion and the proof of the most ministers of his gospel are, in an inferior sense,
eminent saints in all ages.                        lights of the world also, for the angels of the
Verse 13. Ye-Not the apostles, not ministers  churches are said to be stars, Rev. i. 20; and holy
only; but all who possess and manifest the graces  persons are children of the light, 1 Thess. v. 5. A
spoken of in the preceding verses, and are truly  city that is set on a hill cannot be hid-As if he had
holy and righteous; are the salt of the earth-Ap-  said, If you do not hide this light from mankind, but
pointed to be the means of preventing or curing the  cause it to shine forth in your doctrine and practice,
growth of that corruption which prevails in the  it will be so clear and resplendent as not possibly to
world, and of seasoning men's minds with wisdom  be hid, any more than a city set on a hill. The
and grace. But if the salt have lost its savour-   Church of Christ is often called the city of God, and
Or, be grown insipid, and therefore want seasoning  it must be here observed, that his people are not
itself, wherewith shall it be salted-By what means  here merely compared to a city, but to a city upon
can its lost virtue be restored? The word oupavv?:. a hill; so that all our Saviour has in view in menrendered have lost its savour, has peculiar strength  tioning a city here, is the conspicuousness of one
and beauty, and is literally, be infatuated, or, grown  so built. It is as much as if our Saviour had said,
foolish, "alluding," says Dr. Doddridge, "to the  You had need be wise and holy, for your conversacommon figure, in which sense and spirit are ex- tion can no more be hid than a city that is built
pressed by salt."  It is thenceforth good for nothing  upon a hill, and is obvious to every eye.  Neither
— It is wholly useless, and left to be thrown out of  do men light a candle-Or lamp rather, as 2~vxvov,
doors, and trampled on by men as the common dirt signifies. Indeed, candles were not used at that
in the streets: "thus worthless and contemptible  time in Judea for lighting their houses; consequentwill you, my disciples, be, even in the most eminent ly, the word 2,tXvea, here and elsewhere in the New
stations, if you lose your character for real and vital Testament, translated candlestick, means a lamp
religion." The following passage of Mr. Maundrell, stand.  The purport of this verse is, you, my aposquoted by Dr. Macknight, illustrates our Lord's sup- ties and disciples, ought to consider for what end
position of salt's losing its savour.  In the valley  I have communicated my light to you. It may be
of Salt, near Gebul, and about four hours' journey  illustrated by that which men have in view when
from Aleppo, there is a small precipice, occasioned  they light up a lamp in a room, which is, to give
by the continual taking away of the salt. " In this,"  light to all those who are in it; for as they do not
says he, " you may see how the veins of it lie; I  use to light it up that they may then hide it under
brake a piece off it, of which the part that was ex- a vessel, so I have not communicated my truth or
posed to the rain, sun, and air, though it had the  my grace unto you merely for your own use, but
sparks and particles of salt, yet it had perfectly  for that of others. The word podtov, should be here
lost its savour. The innermost part, which had  rendered, not a bushel, but a corn-measure, for they
been connected to the rock, retained its savour, as had no such measure as a bushel. Indeed, the meaI found by proof."                                 sure mentioned by the evangelist is so far from
Verses 14, 15. Ye are the light of the world-The  answering to our bushel, that it was as little as our
effect of light  being  to make things manifest, Eph. peck. It is true, indeed, that as nothing here dev. 13, and to direct us in the way in which we are  pends on the size of the measure, any mneaslure of
60                                                                   a




The unchangeableness of                  CHAPTER V.                               the law of God.
A. M. 4035.  16 Let your light so shine before  the law, or the prophets: I am  not A. M. 4035.
A. D. 31.                                      A.D. 31.
men, s that they may see your good  come to destroy, but to fulfil.            A.. 31.
works, and t glorify your Father which is in   18 For verily I,say unto you, w Till heaven
heaven.  and earth pass, one jot or one tittle shall in nc
17     u Think not that I am  come to destroy  wise pass from the law, till all be fulfilled.
s 1 Pet. ii. 12.- t John xv. 8; 1 Cor. xiv. 25.  u Rom. iii. 31; x. 4; Gal. iii. 24.  w Luke xvi. 17.
capacity might well enough suit the evangelist's  being only found in those who first love God, and
observation; yet a translator, as Dr. Campbell -ob- being closely connected with, and indeed never
serves, ought not, even indirectly, to misrepresent separated from, the love of God. Now our Lord
the customs of the people he speaks of, or alludes to. was manifested in the flesh, and made a propitiObserve, reader, what our Lord says of John, He  atory sacrifice for our sins, that he might give us
was a burning and shining light, is applicable both  such a demonstration of his love, and the love of the
to every true minister of Christ, and to every true  Father to us and all mankind, as might produce in
Christian: every such a one is not only a burning  us those returns of love to God and man, which
light, a person burning with love to God, and zeal God should be pleased to accept as the fulfilling of
for his glory, and love to mankind, and zeal for the law. Therefore we read, Rom. viii. 4, That God
their salvation; but also a shining light, communi- sent his own Son in the likeness of sinfuli fesh, that
eating his light to others, both by instruction and a  the righteousness of the law might be fulfilled in us,
holy conversation.                                who walk not after the flesh but after the Spirit.
Verse 16. Let your light-The light of that doc-   Verse 18. For verily I say unto you-This ex
trine which you receive from me, and the light of  pression, whereby our Lord often prefaces what he
your holy conversation, so shine before men —Be so  is about to say, always imports the great importevident and apparent unto men, that they may see  ance, as well as certain truth of it.  Till heaven and
your good works, and glorify, &c.-That is, that earth pass away-Till the whole visible frame of
seeing your good works they may both praise God  nature be disjointed and dissolved, one jot or one
for sending such a religion into the world, and also, tittle-" The word ta Wa, which we render jot, unembracing your faith, may imitate your holy exam- doubtedly answers to the Hebhrew  letter', jod,
ple, or may be moved to love and serve God as you  whence the English word here seems to be derived.
do, and thereby to glorify him. Here then our and which, being the least letter of the alphabet,
Lord tells us, in plain words, what he intended by  might properly be used proverbially on this occathe comparison before mentioned.                 sion. Kepata, which we render tittle, properly sigVerse 17. Think not that I am come to destroy-  nifies one of those little ornamental curvatures or
To abrogate, annul, or repeal, (which seems to be  flourishes, which, when Hebrew  is elegantly writthe meaning of the word /caralvaat here,) the law or ten, are generally used at the beginning and end of
the prophets-As your teachers do. It is manifest a letter, and sometimes at the corners too. I think
from the following discourse, that our Lord princi- it might well have been rendered, not the least letpally spake of the moral law, several of the precepts  ter, or stroke, &c., and so much the rather, as jot
of which he afterward explains and vindicates from  and tittle, in English, signify the same."-Doddridge.
the corrupt glosses of the scribes and Pharisees. Shall in no wise pass from the law —Or, from the
For, as to the ceremonial law, though he also came  prophets, till all be fu3filled-Till all things which
to fulfil it, as the great antitype in whom all the  the law requires, or the prophets foretel, shall be
types of it had their accomplishment; yet he-came  effected. This seems to be the literal translation of
to abrogate and repeal it, blotting out and nailing  the original words, ec-o av iavrTa yev7Tat: for the law
to his cross the hand-writing of ordinances, as the  has its effect when its sanctions are executed, as
apostle speaks, Col. ii. 14. Iam not come to destroy, well as when its precepts are obeyed. And the prebut to fulfil-He fulfilled in himself all those pre- dictions of the prophets have their proper effect and
dictions of the prophets which had been uttered  confirmation, when they are accomplished. Some,
concerning the Messiah, and he explained, illus- however, understand the words as meaning, till the
trated, and established the moral law, in its highest end, or, consummation of all things shall come, or,
meaning, both by his life and doctrine; and by his  till the heavens and the earth shall pass away, or
merits and Spirit he provided, and still provides, for be destroyed. The meaning of our Lord's words,
its being effectually fulfilled in and by his followers. according to this interpretation, is, that there is noOur Lord has taught us, that all the law and the  thing in the universe so stable as the truths conprophets are comprehended in these two precepts, tained in the moral law, and nothing so certain as
Thou shalt love the Lord thy God with all thy  the fulfilment of the predictions of the.prophets: the
heart, 4c., and thou shalt love thy neighbour as heavens may fall, and the whole frame of nature
thyself, Matt. xxii. 40. St. Paul also informs us, that be unhinged, nay, every part of it may be dissolved;
he who loves his neighbour as himself, hath ful- but the rules of righteousness, and the declarations
filled the law, Rom. xiii. 8; and Gal. v. 14, that all of the divine word, -with their sanctions, shall rethe law is fulfilled in this, Thou shalt love thy  main immutable and eternal: for the word of the
neighbour as thyself; this love of our neighbour  Lord endureth for ever, 1 Pet. i. 25. Our Lord
a                                                                 61




Sifild anger and provoking              ST. MATTHEW.'words are strictlyforbidden.
A.M.4035.  19 xWhosoever therefore shall break   21   tYe have heard that it was A.M.4035.
A. D. 31.                                                                                 A.D. 31
one of these least commandments, said  3by them  of old time, Z Thou
and shall teach men so, he shall be called the  shalt not kill; and whosoever shall kill shall
[east in the kingdom  of heaven: but whoso- be in danger of the judgment:
ever shall do and teach them, the same shall   22 But I say unto you, That a whosoever is
be called great in the kingdom  of heaven.'       angry with his brother without a cause, shall
20 For I say unto you, That except your be in danger of the judgment: and whosoever
righteousness shall exceed Y the righteousness  shall say to his brother, 4Raca,b shall be in
of the scribes and Pharisees, ye shall in no case  danger of the council: but whosoever shall say,
enter into the kingdom of heaven.                 Thou fool, shall be in danger of hell fire.
x James ii. 10. — Sixth Sunday after Trinity, gospel, verse   3 Or, to them.-7z Exod. xx. 13; Dent. v. 17.-a 1 John iii. 15.
20 to verse 27.- Y Rom. ix. 31; x. 3.       4 That is, vain fellow, 2 Sam. vi. 20..b James ii. 20.
therefore proceeds, in the two next verses, to cornm- so arrogant as to think they could do even more
mand his disciples, on the severest penalties, to en- than was required. This pernicious morality, deforce, both by their doctrine and example, the strict structive of all virtue, Jesus loudly condemned, as
observation of all the moral precepts contained in  was fit, in the beginning of his ministry.
the sacred writings, and that in their utmost extent.   Verses 21, 22. Ye have heard-Namely, from the
Verse 19. Whosoever therefore shall break-Shall scribes reciting the law, that it was said by them
himself transgress in his practice, or pervert and  of old time, or to the ancients, as ePueOs rtof apyatot~,
weaken by his doctrine, one of these least command- might be properly rendered.  Thou shalt not killments, and teach men so-Shall direct or encourage  Words which they interpreted barely of the outward
men to do the same, or shall teach them, either by  act of murder; and'Whosoever shall kill-Or be
word or example, that the obligation of these com- guilty of that act, shall be in danger of, or, obnoxmands is dissolved; he shall be called-Or, shall ious to thejudgment-To understand this, it is necesbe accounted one of the least, and unworthiest mem- sary to observe, that the Jews had, in every city, a
bers in the kingdom of heaven —Or, Church of the  common court of twenty-three men, which, before
Messiah, and shall soon be entirely cut off from it, the Roman government was established in Judea,
as unfit for so holy a society, and shall have no part had the power of life and death, so far as its jurisdicin the church triumphant. " There is in the text a  tion extended, and could punish criminals with s4ranfigure, which the rhetoricians call seCotac, diminu- gling or beheading. This was called the judgment,
tion, often elegantly used to convey a strong idea. and the meaning of the clause is, that such a crimiThus, Gal. v. 21, They which do such things shall nal should be capitally punished in the common
not inherit the kingdom of God, that is, shall be se- courts of judicature. But I say unto you —Which
verely  punished."-Macknight.  But whosoever of the prophets ever spake thus?  Their language
shall do and teach them, &c.-Whosoever shall was, Thus saith the Lord. Who hath authority to
himself carefully practise these precepts of the law, use this language, but the one Lawgiver who is able
and other parts of the divine word, and shall in- to save and to destroy?  Whosoever is angry with
culcate their universal obligation, shall be greatly  his brother-With any child of man, for we are all
rewarded.                                         brethren; woithout a cause-Or further than that
Verse 20. For, except your righteousness shall cause warrants; shall be in danger of thejudgmendtexceed-Gr. rEpeacevopa, shall abound more than the  Shall be liable to a worse punishment from God than
righteousness of the scribes and Pharisees-Than  any that your common courts of judicature can inthat which is apparent in their lives, or even re- flict. It must be observed, that the word EuKc, here
quired in their precepts, as is described in the se- rendered'without cause, and which might properly
quel of this discourse, as highly as they are gener- be translated rashly, or inconsiderately, is wanting
ally esteemed; ye shall in no case enter into the  in some old versions and manuscripts, and, it seems,
kingdom of heaven-That is, into the kingdom of  ought not to be inserted, being " utterly foreign to
glory after you die, or be owned by the Son of man  the whole scope and tenor of our Lord's discourse.
as his subjects while you live. It is justly observed  For if he had only forbidden the being angry'withby Dr. Doddridge here, that this must have greatly  out a cause, there was no manner of need of that
surprised Christ's hearers, if the proverb, which has  solemn declaration, I say unto youz; for the scribes
since prevailed, was in use then; namely, that" if  and Pharisees themselves said as much as this.
but two, men were to enter into the kingdom of  Even they taught men ought not to be angry'withheaven, one of them would be a Pharisee and the  out a cause..So that this righteousness does not
other a scribe."  It appears from what follows, the  exceed theirs. 13ut Christ teaches that we ought
Pharisees affirmed that only the outward action was not, for any cause, to be so angry as to call any
commanded or forbidden in the law, and that they  man raca, or fool. We ought not, for any cause, to
interpreted all its precepts accordingly. On this be angry at the person of the sinner, but at his sin
principle, they  boasted of having performed every  only. Happy world, were this plain and necessary
thing that was required of them. Nay, they were distinction thoroughly understood, remembered,
62                                                                  a




Reconctliation enjoined.                 CHAPTER V.                      Reconciliation enjoined.
A.M. 4035.  23 Therefore,   if thou bring thy   25  e Agree with  thine  adversary A. M. 4035.
A. D. 31.                                                                                A. D. 31.,,- --   gift to the altar, and there remem- quickly, fwhiles thou art in the way
berest that thy brother hath aught against thee; with him; lest at any time the  adversary
24 dLeave there thy gift before the altar, and  deliver thee to the judge, and the judge dego thy way; first be reconciled to thy brother, liver thee to the officer, and thou be cast into
and then come and offer thy gift.                prison.
c Chapter viii. 4; xxiii. 19.-d Job xlii. 8; Chapter xviii. 19;  e Prov. xxv. 8; Luke xii. 58, 59.- f Psa. xxxii. 6;
1 Tim. ii. 8; 1 Peter iii. 7.                           Isa. Iv. 6.
aid practised.'"-Wesley.  Raca, means a silly    Verse23. Therefore, &c.-" Because men are very
ian, or an empty, worthless fellow.  Keve, vain  apt to fall into rash anger, and to express their anman, used James ii. 20, seems to be a translation of ger by contemptuous speeches and abusive names,
it; for, as Jerome observes, it is derived from  the  fancying that there is no sin in these things, or but
Hebrew, rick, which signifies vain, or empty. Shall little, and that the compensation may easily be made
be in danger of the council-In the Greek), vve6plov; for them  by  acts of devotion, Jesus declares
" a word which the Jews adopted into their lan- that atonement is not to be made for these offences
guage, and giving it a Hebrew termination, sanhe- by any offerings, how  costly soever, and therefore
drim, appropriated it to their supreme council, prescribes Immediate repentance and reparation as
whose business was to judge in the most import- the only remedies of them. He insisted particuant affairs; for instance, in all matters relative to  larly on reparation, assuring us that, unless it be
religion, as when any person pretended to be a made, God will not accept the worship of such ofprophet, or attempted to make innovations in the  fenders, being infinitely better pleased with repentestablished worship. This court could, while the  ance than with sacrifices, or external worship of
republic lasted, inflict the heaviest punishments; any kind, how specious soever those duties may
particularly stoning, or burning, with melted lead  appear in the eye of vulgar understandings. Vain,
poured down the throat of the criminal, after he was therefore, is their presumption, who fancy they can
half strangled."-Macknight.  Whosoever shall say, make amends for yet more gross acts of injustice, by
Thou fool-Or, Thou graceless, wicked villain: so  actsof devotion. — Macknight. If thoubringth.ygift
the word fool generally signifies in Scripture: for to the altar-However costly and free; and there
as religion is the highest wisdom, vice must be ac- rememberest-What thou didst not recollect before;
counted the extremest folly: the meaning here is, that thy brother hath aught against thee-On any
Whosoever shall break out into open revilings and  of the preceding accounts, for any reproachful or
reproaches against any man, shall be in danger of unkind word, or injurious action: do not content
hell fire —EvoxoS e;-at et yervvav r7 rvpog, shall be ob- thyself with a secret, and, it may be, a deceitful
noxious to a gehenna of fire, that is, by a common  purpose that thou wilt hereafter accommodate the
figure of speech, " obnoxious to the fire of the val- affair, but bring it to an immediate issue. Leave
ley of Hinnom," obnoxious to a degree of future  there thy gift before the altar-In the hands of
punishment, which may fitly be represented by that those that are ministering there: for neither thy
fire.  Of the valley of Hinnom, called also Tophet, gift nor thy prayer will atone for thy want of love
see notes on Lev. xviii. 21; 2 Kings xxiii. 10; Isa. and injurious conduct, but these will make thy dexxx. 33. It was the scene of the detestable worship  votions and oblations an abomination before God.
of Moloch, that horrid idol of the Ammonites, to  Go thy way-Do not lay aside thoughts of worshipwhich the Israelites burned their children alive as ping God, because thou art not in a proper state, but
sacrifices.  " In later times, continual fires were  prepare thyself for his worship without delay. Be
kept in this valley for burning the unburied car- reconciled to thy brother, and then come and offer
casses and filth of the city, that, being thus polluted, thy gift-Which thou mayest then cheerfully hope
it might be unfit for the like religious abominations. God will accept at thy hand. Philo, (de Sacrif., p.
The Jews, from the perpetuity of these fires, and to  844,) explaining the law of the trespass-offering,
express the utmost detestation of the sacrifices which  tells us, "That when a man had injured his taother,
were offered to Moloch in this valley, made use of and, repenting of his fault, voluntarily acknowledged
its name to signify hell.  Hence our translators it, (in which case, both restitution and sacrifice
have given Tophet, or gehenna, its metaphorical were required,) he was first to make restitution,
meaning in the present passage, whereas it ought and then to come into the temple, presenting his
rather to have had its literal signification. For our sacrifice, and asking pardon."  This greatly illusLord, intending to show his hearers that the punish- trates the text, especially considering that our Lofd
ment of causeless anger, contemptuous speeches, supposes, in this case, not a trespass-offering, but a
and abusive names, shall, in the life to come, bear voluntary gift, presented before the altar; and yet
a proportion to the guilt that is in these sins; and  declares that this will not be accepted while there
finding no name in the language of men by which  is a consciousness of having wronged a brother,
those different degrees of punishment could pro- and not made him reparation.
perly be expressed, he illustrated them by the pun-   Verse 25. Agree,'&c.-Here our Lord enforces ilhe
ishminents which the Jews were acquainted with." preceding exhortation, from the consideration of
a                                                                 63




Unichaste desires forbidden.          ST. MATTHEW.                 Cherished sins to be forsaken.
A. M. 4035.  26 Verily I say unto thee, Thou   29 iAnd if thy right eye 5offend A. M. 4035.
A. D. 31.                                                                              A. D. 31
shalt by no means come out thence, thee, kpluck it out, and cast it from         
till thou hast paid the uttermost farthing.     thee: for it is profitable for thee that one of
27 ~[ Ye have heard that it was said by them  thy members should perish, and not that thy
of old time, g Thou shalt not commit adultery: whole body should be cast into hell.
28 But I say unto you, That whosoever   30 And if thy right hand offend thee, cut it
h looketh on a woman to lust after her, hath com- off, and cast it from thee: for it is profitable for
mitted adultery with her already in his heart.   thee that one of thy members should perish,
gExodus xx. 14; Deut. v. 18.  h Job xxxi. 1; Prov. vi. 25; iChap. xviii.8, 9; Mark ix. 43-47.-5 Or, do cause thee to offend.
Gen. xxxiv. 2; 2 Sam. xi. 2.          k Chap. xix. 12; Rom. viii. 13; 1 Cor. ix. 27; Col. iii. 5.
what is reckoned prudent in ordinary quarrel and  the sixth commandment, the scribes and Pharisees
law-suits. " In such cases, wise men always advise  interpreted barely of the outward act. But I say
the party that has done wrong to make up matters unto you, &c.-The command extends not only to
with his adversary while it is in his power, lest the  unchaste actions and words, but even to looks, and
sentence of a judge, being interposed, fall heavy on  the very thoughts of the heart: for whosoever lookhim. For the same reason, we, who have offended  eth on a woman to lust after her-Whosoever
our brother, ought to make it up with him, while  cherishes or indulges unchaste imaginations, desires,
an opportunity of repentance is allowed us; and  and intentions, hath committed adultery with her,
that though our quarrel should have proceeded to  &c.-Hath been guilty of a violation of this comthe greatest lengths, lest the sentence of the Su- mandment, which was intended to forbid the corpreme Judge overtake us, and put reconciliation  rupt inclinations of the heart, and all irregular
out of our power for ever."  Wfith thine adversary  desires, as well as the pollution of the body.
quickly-With any against whom thou hast thus   Verses 29, 30. If thy right eye offend thee-If any
offended; whiles thou art in the way with him-Go- person or thing, as pleasant and as dear to thee as
ing with him to a magistrate; or, instantly, on the  thy right eye, should be a stumbling-block in thy
spot; before you part. Lest the adversary deliver way, and an occasion of thy falling, or should be a
thee to the judge-To be tried before him; and the  means of insnaring thee, and leading thee into sin,
judge, deciding the cause against thee, deliver thee pluck it out —With inexorable resolution: that is,
to the officer of the court, to keep thee in custody  give up and part with the beloved object. For it is
till satisfaction be made, and thou be cast into pris- profitable for thee-It will be to thine advantage,
on-Not being able to discharge an account en- that one of thy members should perish —To suffer
hanced with so many additional articles of expense. an apparent temporary loss of pleasure or profit,
Tlolu shalt by no means come out thence-Be re- rather than that thy whole soul and body should
leased out of prison; till thou hast paid the utter- perish eternally, which yet would be the fatal conmost farthing-For thy antagonist, when he has sequence of thy indulging a favourite lust. And if
got thee at such an advantage, will be more rigorous thy right hand offend, or insnare thee-Though it
in his demands than before. And surely, if by im- be so useful and necessary a part, do not spare it,
penitent wickedness thou makest thyself the pris- but immediately cut it of7 and cast it from theeoner of the divine justice, thy case will be yet "The greatest part of Christ's auditors were poor
more deplorable and hopeless. Understanding the  people, who lived by their daily labour; and to
words in a figurative sense, which is, partly at least, these the loss of a right hand would be a much
intended by Christ here, the prison is taken for greater calamity than that of a right eye: so that
hell, out of which the unrelenting sinner can never there is a gradation and force in this passage become, according to our Lord's declaration, because  yond what has generally been observed." —Dodhe can never be able to make that satisfaction. dridge. There is an allusion, in both instances, to
"Lord, we are all the debtors, and, in one sense, the practice of surgeons, who, when any member of
the prisoners of thy justice, and of ourselves were  the body happens to be mortified, cut it off, to premost incapable, not only of paying the uttermost vent the sound part from being tainted. And the
farthing, but even of discharging the least part of the  meaning of the passage, stripped of the metaphor, is
debt! We bless thee for that generous Surety who  this: By the force of a strong resolution, founded
has taken and discharged it for us; and by the price  on the grace of God, deny thyself the use of thy
of whose atoning blood we are delivered from the  senses, though ever so delightful, in all cases where
chains of darkness, and are translated into the glo- the use of them insnares thy soul. Turn away
rious liberty of thy children."-Doddridge. What thine eye, and keep back thy hand from  the
has hitherto been said refers to meekness; what alluring object. This, says Chrysostom, is a most
follows, to purity of heart.                    mild and easy precept. It would have been much
Verses 27, 28. Ye have heard, &c.-Jesus now  more hard, had he given commandment to converse
proceeds in his sermon to the seventh command- with and look curiously on women, and then abment, the true interpretation of which he gives us. I stain from further commission of uncleanness wilh
Thous shalt not commit adultery-This, as mrell as  them. Upon the whole, we learn from thee s: tw.a,




A  Rwife must not be put away,            CHAPTER V.                except for the sin of adultery.
A. M. 4035 and not that thy whole body should  swear thyself, but P shalt perform unto A. M. 4035.
A.D. 31. be cast into hell.                    the Lord thine oaths:                    A.D. 31.
31 It hath been said,'Whosoever shall put   34  But I say unto  you, q Swear not at
away his wife, let him  give her a writing of all; neither by  heaven; for it is  r God's
divorcement:                                      I throne:
32 But I say unto you, That m whosoever   35 Nor by the earth; for it is his footstool:
shall put away his wife, saving for the cause  neither by Jerusalem; for it is sthe city of the
of fornication, causeth her to commit adultery: great King:
and whosoever shall marry her that is divorced   36 Neither shalt thou swear by thy head, becommitteth adultery.                              cause thou canst not make one hair white or
33 ~ Again, ye have heard that nit hath been  black.
said by them of old time, ~Thou shalt not for-   37 tBut let your communication  be, yea,
1 Deut. xxiv. 1; Jer. iii. 1; Chapter xix. 3, &c.; Mark x.   o Ex. xx. 7; Lev. xix. 12; Nu. xxx. 2; Deut. v. 11.-P Deut.
2, &c.   m Chap. xix. 9; Luke xvi. 18; Rom. vii. 3; 1 Cor. xxiii. 23.  q Ch. xxiii. 16, 18,22; Jam. v. 12.-r Isa. lxvi. 1.
vii. 10, 11.-n Ch. xxiii. 16.                      s Psa. xlviii. 2; lxxxvii. 3. —t Col. iv. 6; James v. 12.
verses, that the salvation of our immortal souls is  elsewhere, is often used for adultery: in general it
to be preferred beyond all things, be they never so  denotes the exercise of all the different species of
dear and precious to us; and that, if men's ordinary  unlawful lusts. Although in these words only one
discretion teaches them, for the preservation of their just cause of divorce is acknowledged, namely,
bodies, to cut off a particular member, which would  adultery;' yet the apostle, I Cor. vii. 15, plainly
necessarily endanger the whole body, it much more  allows another, viz., malicious and obstinate deserteaches them to part with any thing which would  tion in either of the parties; and that because it is
prevent the salvation of their souls.              wholly inconsistent with the purposes of marriage.
Verses 31, 32. Let him give her a writing of di- We must therefore suppose, that our Lord here
vorcement-" The doctors of the school of Sammai speaks of the causes of divorce commonly said to
affirmed, that, in the law  concerning divorce, be comprehended under the term  untcleanness, in
Deut. xxiv. 1, the words some uncleanness,  were to  the law; and declares, that none of them will justify
be understood of adultery only; whereas, they of  a man's divorcing his wife, except fornication."
the school of Hillel interpreted them of any matter  Whosoever shall marry her that is divorced comnof dislike whatever. Hence the Pharisees asked  mitteth adultery-Here we learn, " that if the cause
Jesus, Matt. xix. 3, if it was lawful for a man to  of a divorce be just, the innocent party is freed
p?,t away his wife for every cause?  The opinion  from the bond of marriage, so as to be at liberty to
of Hillel was generally espoused by the Jews, as marry again."  But if the divorce be made without
appears from both their practice and their writings. a just cause, the marriage -still subsists, and conseThus, Mal. ii. 16, the clause which in our transla- quently both parties, the innocent as well as the
tion runs, The Lord says, He hateth putting away, guilty, thus divorced, commit adultery if they marthat is, divorces on frivolous pretences, is, by the  ry, as do the persons likewise whom they marry."Chaldee paraphrast and the LXX., turned thus, (eav  Macknight.!ztor(7aC eraror'ews;,) if thou hatest thou shouldest   Verses 33-37. Ye have heard that it hath been
put her away. Also, the son of Sirach says, xxv. said by them of old time-Or rather, was said to
26: If she go not as thou wouldest have her, cut her  the ancients, Thou shalt not forstwear thyself &c.offfrom thyflesh. And Josephus, Ant. lib. iv. cap. 8, See the margin. The Jewish doctors affirmed, that'He that would be disjoined from his wife, for any  oaths were obligatory according to the nature of
cause whatever, as many such causes there may be  the things by which a man swears: chap. xxiii. 10.
among men, let him  give her a bill of divorce.' Hence they allowed the use of such oaths in comNay, one of their doctors, R. Akiba by name, de- mon conversation as they said were not obligatory;
livered it as his opinion,'that a man may put his  pretending that there was no harm in them, because
wife away, if he likes any other woman better.'"  the law, which forbade them to forswear themselves,
As, therefore, they had perverted the law of di- and enjoined them  to perform their vows, meant
vorce that they might give full scope to their lusts, such solemn oaths only as were of a binding nature.
Jesus thought fit to reduce it to its primitive mean-  It is this detestable morality which Jesus condemns
inlg assuring them, " that he who divorces his wife  in the following words. But I say unto you, Swear
for any of the causes allowed by the doctors, whore- not at all-In your common discourse one with
dom excepted, lays her under a strong temptation  another, but barely afirmr or deny. Swear not by
to commit adultery; unjust divorce being no divorce  any thing, on the supposition that the oath will not
in the sight of God; and that since such marriages  bind you. " For all oaths whatever, those by the
still subsisted, he who married the woman unjustly  lowest of the creatures not excepted, are obligadivorced, committed adultery also." Saving for tory;" because, if they "have any meaning at all,
the cause offornication, &c. —Fornication here, as  they are an appeal to the great Creator; conse
VOL. I.             (5)                                                 65




Command not to resist evil,            ST. MATTHEW.                 and to sfer ~'rong patiently.
A. M. 4035. yea;  nay, nay: for whatsoever is   40 And if any man will sue thee at A.?5. 4035.
A. -D. 31.                                                                             A. D. 31.
more than these cometh of evil.        the law, and take away thy coat, let
38 ~9 Ye have heard that it hath been said, him have thy cloak also.
An eye for an eye, and a tooth for a tooth:      41 And whosoever Z shall compel thee to go a
39 But I say unto you, x That ye resist not mile, go with him twain.
evil: Y but whosoever shall smite thee on thy   42 Give to him that asketh thee, and a from him
right cheek, turn to him the other also.         that would borrow of thee, turn thou not awiay.
u Exodus xxi. 24; Lev. xxiv. 20; Deut. xix. 21.  x Prov. 1 Thess. v.15; 1 Pet. iii. 9. —y Isa. I. 6; Lam.iii. 30. *-.-Z Chap.
xx. 22; xxiv. 29; Luke vi. 29; Rom. xii. 17, 19; 1 Cor. vi. 7; xxvii. 32; Mark xv. 21.  a Deut. xv. 8, 10; Luke vi. 30, 35.
quently they are oaths by him, implying a solemn  as the fulfilment of a promise, 2 Cor. i. 10, where
invocation of his wrath on such of the creatures  we are told that th'e promises of God are all in
sworn by as are capable of God's wrath; and for Christ, yea and amen. On the other hand, conthe other, the oath implies a solemn imprecation, cerning those whose actions do not correspond to
in case of your swearing falsely, that you may be  their promises, it is said, 2 Cor. i. 18, 19, that their
for ever deprived of all the comfort or advantage  word is yea and nay, Our word toward you was
you have in, or hope from those creatures. Swear not yea and nay.-Macknight.
not, therefore, neither by heaven, &c.-By cor-   Verses38-42. Ye have heard, &c.-Our Lordproparing ch. xxiii. 16, it appears that our Lord is here  ceeds to enforce such meekness and love toward
giving a catalogue of oaths, which, in the opinion  their enemies, on those who are persecuted for
of the doctors, were not obligatory. His meaning  righteousness' sake, as were utterly unknown to
therefore is, Swear not at all, unless you have a the scribes and Pharisees.  And this subject he
mind to perform; because every oath being really  pursues to the end of the chapter. It hath been
obligatory, he who, from an opinion that some are  said, viz., in the law, Deut. xix. 21, An eye for an
not, swears voluntarily by heaven, or by the earth, eye, and a tooth for a tooth-Though this statute
or by Jerusalem, or by his own head, is without all was only intended as a direction to judges, with
doubt guilty of perjury. Much more is he guilty, regard to the penalties to be inflicted in case of viowho, when called thereto by lawful authority, lent and barbarous assaults; yet it was interpreted
swears with an intention to falsify. But by no means  among the Jews as encouraging a rigorous and
does Jesus condemn swearing truly before a magis- severe revenge of every injury a man might retrate, or upon grave and solemn occasions, because  ceive. But Isay unto you, that ye resist not evilthat would have been to prohibit both the best Or, rather, the evil man, as 7r TrovvpL) ought to be
method of ending controversies, Heb. vi. 16; and  rendered. Dr. Doddridge reads the clause, That
a high act of religious worship, Deut. vi. 3; Isa. you do not set yourselves against the injurious perlxv. 16; an oath being not only a solemn appeal to  son, viz., in a posture of hostile opposition, as the
the Divine Omniscience, from which nothing can  word av7r'-zval implies, and with a resolution to
be hid, but a direct acknowledgment of God, as the  return evil for evil. But whosoever shall smite thee
great patron and protector of right, and the avenger on thy right cheek, &c. —Where the damage is not
of falsehood."  But let your commnunication be yea, great, choose rather to pass it by, though possibly it
yea-Avoid the use of all such oaths, as of those in  might, on that account, be repeated, than to enter
which the name of God is directly expressed, and  into a rigorous prosecution of the offender. And if
maintain such sincerity and truth in all your words  an1y man will sue thee,.c., and take away thy
as will merit the belief of your acquaintance; so  coat-By the word Xtrov, here rendered coat, it
that, in common conversation, to gain yourselves  seems we are to understand an inner garment; and
credit, you need do no more than barely assert or by the word, tyuatov, rendered cloak, an outer gardeny any matter, without invoking the name of ment. Dr. Doddridge renders the former, vest, and
God at all. For whatsoever is more than these  the latter, mantle. They are parts of dress, under
cometh of evil —EI 7 r  wovrp, Of the evil one: in  different names, still used in Barbary, Egypt, and
common discourse, whatever is'more than affirma- the Levant. See Shaw's Travels, pp. 289, 292. Our
tion or negation, ariseth from the temptation of the  Lord, it is to be observed, is not here speaking of a
devil, who tempts men to curse and to swear, that robber attacking a person on the highway, to whom
he may lessen in them, and in all who hear them, a  it would be natural to take the outer garment first,
due reverence of the Divine Majesty, and by this but of a person suing another at law, as our transmeans lead them, at length, to perjury, even in the  lators seem  properly to have rendered icptOrvat.
most solemn instances; considerations which show  The meaning of the whole passage evidently is,
the evil nature of this sin in the strongest light, rather than return evil for evil, when the wrong is
The Apostle James expresses this sentiment thus, purely personal, submit to one oodily injury after
ch. v. 12, Let your yea be yea, and your nay, nay. another, give up one part of your goods after anThe first yea and nay, therefore, signify the prom- other, submit to one instance of compulsion after
ise or assertion; the second the fulfilment. Ac- another. That the words, Turn to him the other
cordingly we find the word yea used as a promise, cheek also, (and consequently those in the next
Rev. i. 7, where it is explained by amen; likewise, clause,) are not to be taken literally, appears from
66                                              ( 5* )             a




Love to our enemies enjoined.            CHAPTER V.                    An exhortation to holiness.
A. M. 4035. 43 ~ Ye have heard that it hath  sendeth rain 6n the just and on the A. M. 4035.
A. D. 31.                                                                               A. D. 31.
been  said, b Thou  shalt love thy  unjust.
neighbour, c and hate thine enemy:                46 g For if ye love them  which love you,
44 But I say unto you, d Love your enemies, what reward have ye? do not even the publibless them that curse you, do good to them that cans the same?
hate you, and pray e for them which despite-   47 And if ye salute your brethren only, what
fully use you, and persecute you;                do ye more than others? do not even the pub45 That ye may be the children of your Fa- licans so?
ther which is in heaven: for fhe maketh his   48  1 h Be ye therefore perfect, even  as your
sun to rise on the evil and on the good, and  Father which is in heaven is perfect.
b Lev. xix. 18. — c Dent. xxiii. 6; Psa. xli. 10.-d Luke vi.   g Luke vi. 32.  h Gen. xvii. 1; Lev. xi. 44; xix. 2; Luke
27, 35; Rom. xii. 14, 20.-eLuke xxiii. 34; Acts vii. 60; vi. 36; Col. i. 28; iv. 12; James i. 4; 1 Peter i. 15, 16.
1 Cor. iv. 12, 13; 1 Peter ii. 23; iii. 9.-f Job xxv. 3.  i Eph. v. 1.
the behaviour of our Lord himself, John xviii. 22, conviction of his having done evil, in giving the
23. Give to him that asketh thee, &c.-Give and  high priest the answer for which he was smitten."
lend to any that are in want, so far, (but no farther, But, admitting that this rule has for its object small
for God never contradicts himself,) as is consistent injuries, and that our Lord orders his disciples to
with thy engagements to thy creditors, thy family, be passive under them rather than to repel them, it
and the household of faith.                      is liable to no objection: for he who "bears a slight
Upon the whole of this passage, from verse 38, affront, consults his honour and interest much betwe may observe, that it seems to have been prima- ter than he who resists or resents it; because he
rily intended to counteract and correct that abuse I shows a greatness of mind worthy of a man, and
of the law of retaliation above mentioned, which l uses the best means of avoiding quarrels, which oftwas common among the Jews, who carried their times are attended with the most fatal consequences.
resentments to the utmost lengths; and, by so doing, In like manner, he who yields a little of his right,
maintained infinite quarrels, to the great detriment rather than he will go to law, is much wiser than
of social life. For this purpose, our Lord " puts five  the man who has recourse to public justice in every
cases wherein Christian meekness must especially  instance; because, in the progress of a law-suit,
show itself. 1st, When any one assaults our person, such animosities may arise as are inconsistent with
in resentment of some affront he imagines we have  charity. To conclude, benevolence, which is the
put upon him. 2d, When any one sues us at the law, glory of the divine nature, and the perfection of the
in order to take our goods from us. 3d, When he Ihuman, rejoices in doing good. Hence the man
attacks our natural liberty. 4th, When one who is that is possessed of this god-like quality cheerfully
poor asks charity. 5th, When a neighbour begs the  embraces every occasion in his power of relieving
loan of something from us. In all these cases our the poor and distressed, whether by gift or loan.
Lord forbids us to resist. Yet, from the examples  Some are of opinion, that the precept concerning
which he mentions, it is plain that this forbearance  alms-giving, and gratuitous lending, is subjoined to
and compliance are required only when we are  the instances of injuries which our Lord commands
slightly attacked, but by no means when the assault us to bear, to teach us that, if the persons who have
is of a capital kind. For it would be unbecoming  injured us fall into want, we are not to withhold
the wisdom which Jesus showed in other points, to  any act of charity from them on account of the evil
suppose that he forbids us to defend ourselves  they have formerly done us. Taken in this light,
against murderers, robbers, and oppressors, who  the precept is generous and divine. Moreover, as
would unjustly take away our life, our estate, or liberality is a virtue nearly allied to the forgiveness
our liberty. Neither can it be thought that he com- of injuries, our Lord joined the two together, to
mands us to give every idle fellow all he may think  show  that they should always go hand in hand.
fit to ask, whether in charity or in loan. We are  The reason is, revenge will blast the greatest liberonly to give what we can spare, and to such persons  ality, and a covetous heart will show the mostperfect
as out of real necessity ask relief from us. Nay, patience to be a sordid meanness ofspirit, proceedour Lord's own behaviour toward the man that ing from selfishness."-Macknight.
smote him  on the cheek, shows he did not mean    Verse 43. Ye have heard that it hath been saidthat in all cases his disciples should be passive un- In this, as is in the former instances, our Lord, inder the very injuries which he here speaks of. In  tending to comprehend not only the law itself, but
some circumstances, smiting on the cheek taking  the explications of it given by the Jewish doctors,
away one's coat, and the compelling one to go a  and said to be derived by tradition from the mouth
mile, may be great injuries, and therefore are to be  of Moses, does not say, Ye know, but, Ye have heard,
resisted. The first instance was judged so by Jesus  that it hath been said, Thou shalt love thy neighhimself in the case mentioned. For had he for- bour and'hate thine enemy-God enjoined the
borne to reprove the man who did it, his silence  former part of this precept, Lev. xix. 18, and the
might have been interpreted as proceeding from a  scribes added the latter, abusing, it seems, the comrn
a                                                                67




Love to our enemies enjoined,          ST. MATTHEW.                  in imitation of God himself.
mands for destroying the Canaanites, to counte- ance, and exciting the good to thankfulness, by
nance such an addition, though this was in direct this universal and indiscriminate benignity of his
contradiction to many other scriptures. See Exod. providence. For if ye love them which love you,
xxiv. 4, 5; Lev. xix. 17; Prov. xxv. 21. But Isay   c., and salute your brethren only, &c.-These are
unto you, Love your enemies —To the narrow  common things, practised by people of the worst
charity of the Jews, confined to their own brethren  character; which therefore do not distinguish you
and men of their own religion, Christ here opposes firom others, nor prove you to be of a truly pious
his admirable precept, enjoining us, if we would  and virtuous disposition, but as being only indued
be his genuine disciples, to love even our enemies; with the essential principles of human nature, so
and that, by showing a sincere affection and good  that no peculiar reward can await you for doing
will to them who bear enmity or ill will to us; by  them.  The phrase -rt E-pLCo0ov rot-LEe, rendered in
manifesting our beneficence to them who, by their our translation, fWhat do ye more than others? but
actions, show their hatred to us; by doing good to  which Dr. Campbell renders, Wherein do you excel?
them for evil; by blessing them who with their is thought by him to refer to what our Lord had
mouths curse us; and by praying for God's blessing  declared, verse 20, concerning the necessity of our
upon them who revile and persecute us, as his righteousness excelling, or abounding more than
followers. And this love he recommends, 1st, from  that of the scribes and Pharisees.   Thus, he
the manifest absurdity of the Jewish doctrine, thinks, our Lord's expostulation is rendered more enwhich made them no better, in this respect, than  ergetical by the contrast; as if he had said, I told you
those sinners, publicans, and heathen, whom they  your righteousness must excel that of the scribes and
allowed themselves to hate, &c.; 2d, that they, who  Pharisees, but if you do good to your friends only,
boasted of it as their peculiar glory that they were  it will not excel even that of the publicans and pathe sons of God, might show that they really were so  gans.  Perhaps, in the phrase, If ye salute your
by their imitating His goodness who is kind to the  brethren only, our Lord might glance at those preunthankful and evil; 3d, because this would render judices which different sects had against each other,
his followers complete in the great duty of love  and might intimate that he would not have his foland mercy to others, as he adds in the last clause.  lowers imbibe that narrow spirit. And " would to
The following paraphrase on the different clauses  God," says a pious divine, "that the hint had been
of the passage may, perhaps, give the reader a more attended to, among the unhappy subdivisions
clearer and fuller view of its meaning. Explaining  into which his church has been crumbled; and
what he intends, when he says, Love your enemies, that we might at least advance so far as cordially
he adds, Bless them that curse you-Give them  to embrace our brethren in Christ, of whatever
kind and friendly language who rail, act, or speak  party or denomination they are! Be ye therefore
evil of you; say all the good you can to, and of perfect, as your Father, &c.-Imitate especially the
them. Do good to them that hate you-Repay love  divine goodness, as it is promiscuous, and extends
in thought, word, and deed, to those who really  to the evil as well as the good. This seems to be
bear ill will to you, and show it both in their words  chiefly what is here intended; the love to friends,
and actions; and embrace every opportunity of brethren, and countrymen implying only a lvery
promoting their welfare, both temporal and spirit- imperfect imitation of God; we are to labour after
ual.  And pray for those which despitefully use a more'complete resemblance to him, in loving enyoa,, &c.-Besides doing all in your own power emies. Our Lord, therefore, afterward expressed
to advance their happiness, endeavour, by your himself in a parallel discourse on the same subject
prayers, to engage God also to befriend and bless in a rather different marner, saying, Be ye m.ercithem.  The expression ewrpEa;ovrvW vi/ac, is by  fill, as your Father also is merciful, Luke vi. 36.
some rendered, who falsely accuse, or traduce you; But, it is probable, he used a greater latitude of exbut more properly by Dr. Doddridge, who insult pression here, to remind us of our obligations to
over you. The word is plainly used by St. Peter, imitate the blessed God in all his moral perfections.
(1 Peter iii. 16, the only other place in Scripture  The exhortation undoubtedly refers to all that holiwhere it occurs,) to express abusive language. ness which is described in the foregoing verses,
Both it and the other terms here used express the l which our Lord, in the beginning of the chapter,
highest degree of enmity, for what can be worse  recommends as happiness, and in the close of it as
than cursing, and calumny, and insults, and perse- perfection.  And it must be observed, that the
cutions; yet we are commanded to love, and bless, words in the original, eeaO9e 8v vzeu reTlr7totl express
and do good to those who express their enmity to  a promise, rather than a precept: Ye shall therefore
us even by these things; and this doctrine Christ be perfect, as your Father which is in heaven is
enforces from the noblest of all considerations, that perfect. And how wise and gracious is this, to
it renders men like God; for he adds, that ye may be sum up, and, as it were, to seal all his commandthe children of your Father-As if he had said, Be- ments with a promise! even the proper promise of
ing.thus benevolent toward all the bad as well as the  the gospel, that he will put those laws in our minds
good, ye shall be like God, and so prove yourselves  and write them in our hearts! He well knew how
to be his genuine offspring; for he maketh his sun  ready our unbelief would be to suggest, This is imcommon to them who worship and them who con- possible! And therefore stakes upon it all the
temn him; and lets his rain be useful both to the  power, truth, and faithfulness of Him to whom all
just and to the unjust; alluring the bad to repent- things are possible.
68                                                              a




ristentatious alms-giving reproved.      CHAPTER VI.            The dutty of private prayer eljozned.
CHAPTER VI.
In the foregoing chapter our Lord particularly described the nature of inward holiness. In this he describes that purity of
intention, without which noie of our outward actions are holy. This chapter contains four parts: (1,) The right intention,
and manner in giving alms, 1-4. (2,) The right intention, manner, form, and prerequisites of prayer, 5-15. (3,) The
right intention and manner of fasting, 16-18. (4,) The necessity of a pure intention in all things, unmixed either with
the desire of riches, or worldly care and fear of want, 19-34.
A.. 4035. TAKE  heed that ye do not your   3 But when thou doest alms, let A.. 4035.
D  alms before men, to be seen of  not thy left hand know  what thy
them: otherwise ye have no reward 20f your right hand doeth;
Father which is in heaven.                          4 That thine alms may be in secret: and thy
2 Therefore, awhen thou doest thine alms, Father, which seeth in secret, himself bshall
3 do not sound a trumpet before thee, as the  reward thee openly.
hypocrites do, in the synagogues, and in the   5 T And when thou prayest, thou shalt not
streets, that they  may  have glory of men.. be as the hypocrites are: for they love to pray
Verily, I say unto you, They have their re-  standing in the synagogues, and in the corners
ward.                                              of the streets, that they may be seen of men.
Or, righteousness, Deut. xxiv. 13; Psa. cxii. 9; Dan. iv. 27;    a Rom. xii. 8.3 Or, cause not a trumpet to be sounded.
2 Cor. ix. 9, 10.-2 Or, with.                           b Luke xiv. 14.
NOTES ON CHAPTER VI.                   work of charity from the motive of vanity, he abVerse 1. Take heed that ye do not your almns, solutely forbade this custom  of the hypocrites.
&c. —As some copies and very ancient versions  Verily, I say unto you, they have their reward-All
read eKlatoavvov, righteousness, instead of ere7.Uyoav- they will have; for they shall have none from God.
vov, alms-deeds, and several of the fathers quote the  Let not thy left hand know ohat thy right hand
passage so, "' I choose, with Beza," says Dr. Dod- doeth-A proverbial expression for doing a thing
dridge, " to follow that reading; because it prevents  secretly. Do it as secretly as is consistent, 1st, with
the appearance of a tautology in the following  the doing it at all; 2d, with the doing it in the most
words, and makes this verse a general and very  effectual manner. And never speak of it afterproper introduction to the remaining part of the  ward, unless there be good reasons for making it
section, in which the caution is branched out known. That thine alms may be in secret —May be
into the particular heads of alms, prayer, and fast-  known to none but God, whose glory thou must
ing."  The doctor therefore reads, Take heed that have in view in all thy works, whether of piety,
ye practise not your righteousness, in which inter-  justice, or charity, and whose will it must be thy inpretation of the clause, and for similar reasons, he  tention to obey in all things. And thy Father, which
is followed by Dr. Campbell. The verse is a gen-  seeth icn secret-Who knows every circumstance of
eral caution against vain glory in any of our good  men's most retired and private actions; himself shall
works, all which are here summed up together in  reward thee openly-Viz., before men and angels,
the comprehensive word, righteousness.  This gen-  at the day of final judgment.  For, though it be
eral caution our Lord applies, in the sequel, to the  true, as Grotius here observes, that God often visibly
three principal branches of it, relating to our neigh-  rewards the charitable actions of pious persons,
bour, verses 2-4; to God, verses 5, 6; and to our- performed from true love to him, with temporal
selves, verses 16-18. Before qen to be seen of them  blessings in this life; yet will he chiefly do it in the
-Barely the being seen, while we are doing any of  sight of men and angels in the world to come.
the things hereafter mentioned, is a circumstance  See Matt. xxv. 34; Luke xiv. 14.
-purely indifferent; but the doing them with a view   Verses 5, 6. JWhen thou prayest —Which, if thou
to be seen and admired, this is what our Lord con- art my disciple indeed, thou wilt often do, thou shalt
demns.                                             not be as the hypocrites-Praying out of vain osVerses 2-4. Therefore, &c.-The caution is so  tentation.  For they love to pray standing in the
important, that our Lord illustrates it in various  synagogues-In the sight of numbers of people.
particulars.  When thou doest thine alms-Exer-  Of the synagogues see note on ch. iv. 23. And in
cisest thy charity by performing works of mercy; the corners of the streets-Where several ways
do not sound a trumpet before thee, as the hypo-  meet, that they may be seen of men-May be beheld
crites do-From  this it would appear that, in our by many, and admired as persons of singular piety.
Lord's time, persons who affected the reputation of  Verily, they have their reward-This admiration of
being extremely charitable, sometimes sounded a  those that observe them, is all the reward they ever
trumpet when they distributed their alms, on pre- shall have.  But thou, when thou prayest-And
tence, no doubt, of calling together the poor to  dost not intend to use a social, but a private means
receive them, while their real intention was to pro- of grace, enter into thy closet-Or any other retired
claim  their own good works, and  receive  glory of  apartment; and when thou hast shut thy door —To
men. Wherefore, as his disciples were to do no  prevent interruption, andto excludespectators, pray
a                                                                   69




Our Lord teaches his followers         ST. MATTHEW.                 how they should pray to God
A. M. 4035. Verily, I say unto you, they have  tions, as the heathen do: e for they A. M. 4035.
A. D. 31.                                                                             A. D. 31.
their reward.                          think that they shall be heard for their
6 But thou, when thou prayest, Center into  much speaking.
thy closet, and when thou hast shut thy door,  8 Be not ye therefore like unto them: for your
pray to thy Father which is in secret; and thy  Father knoweth what things ye have need of
Father, which seeth in secret, shall reward thee  before ye ask him.
openly.                                          9 After this manner therefore pray ye: f Our Fa.
7 But when ye pray, use not d vain repeti- therwhich art in heaven, Hallowed be thy name.
c 2 Kings iv. 33. —d Eccles. v. 2.           e 1 Kings xviii. 26, 29. —f Luke xi. 2, &c.
to thy Father which is in secret-Perform the duty  say, and to desire what we ask, from the very bottom
without noise or show, by which it will appear that of our hearts. The vain and heathenish repetitions
thou art influenced by a principle of true piety, by  which we are here warned against, are very common,
the fear or love of God, and a regard to his will and  and a principal cause why so many who profess religlory. It must be observed, that Christ does not gion are a disgrace to it. Indeed, all the words in the
here condemn all prayer made in places of public  world, however well chosen and uttered in prayer,
worship, seeing both he and his disciples often  are not equivalent to one holy desire; and the
prayed with the Jews in the synagogues, Luke iv. i very best prayers are but vain repetitions, if they
16; nor any public devotions in the house of God; are not the language of the heart.  But let it
but, speaking only here of private prayer, he would  be observed, on the other hand, that repetitions
have that performed agreeably to the nature of it, proceeding from a deep sense of our wants, and a
and so in secret; and condemns them only who  vehement desire of divine grace, and the spiritual
affected to do that duty in public places, that others blessings flowing therefrom, or connected theremight take notice of them, and regard them as de- with, are by no means prohibited here by the Lord
vout religious persons for so doing.            Jesus, otherwise indeed he would condemn his own
Verses 7, 8. When ye pray, use not vain repeti- practice, ch. xxvi. 39-44. For your Father knowtions-A multiplicity of words without meaning, or  eth what things ye have need of before you ask him
uttered without seriousness, reverence for God, sin- -We do not pray to inform God of our wants.
cerity, or faith. The original word, f/a7rrowoyTIc7re, is Omniscient as he is, he cannot be informed of any
derived from fatr-o, a stutterer, orfoolish talker, and  thing which he knew not before: and he is always:oyor, speech. The former word was the name of willing to relieve them. The chief thing wanting
a certain prince of the Cyreneeans, who was a stam- is, a fit disposition on our part to receive his grace
merer, and also of a babbling foolish poet, who  and blessing.  Consequently, one great office of
frequently repeated the same things, and whose  prayer is to produce such a disposition in us; to
rhapsodies were full of tautologies. Our interpre- exercise our dependance on God; to increase our
tation of the words, Use not vain repetitions, Dr. desire of the things we ask for; to make us so senCampbeIl thinks is too confined, and does not in- sible of our wants, that we may never cease wresclude all that is meant to be signified by our Lord's tling till we have prevailed for the blessing.
expression, which; he says, comprehends " every    Verse 9. After this manner pray ye-He who
thing, in words, that may justly be called vain, idle, best knew what we ought to pray for, and how we
or foolish."  The word'rovaXoy'a, much speaking, ought to pray; what matter of desire, what manner
applied to the same fault in the latter part of the  of address would most please himself, would best
verse, is a further elucidation of its meaning. As become us, has here dictated to us a most perfect
the heathen do-When invoking their false gods: and universal form of prayer, comprehending all
for they think they shall be heard-In the prayers our real wants, expressing all our lawful desires; a
which they address to them;.for their much speak- complete directory, and full exercise of our devoing-Thus we find the priests of Baal crying from  tions. By the expression ovr-w, thus, or after this
morning till noon, O B.aal, hear us. Hence it ap- manner, our Lord could not mean that his disciples
pears, partly at least, what the repetitions were  were to use the words of this prayer in all their adwhich Christ forbade his disciples to use in their dresses to God, for in the Acts and Epistles we find
prayers, namely, such as proceeded from an opinion  the apostles praying in terms different from this
that they should be heard for their much speaking, form; but his meaning is, that we must frame our
after the manner of the heathen. This opinion, prayers according to this model, and that in respect
implying a denial of the power, or the knowledge, both of matter and manner; that we must pray for the
or the goodness of God, is highly injurious to him; things here mentioned, and often in these verywords.
and therefore repetitions in prayer, flowing from it,   This prayer, it must be observed, consists of three
are highly culpable, as also is the repeating of any  parts; the preface, the petitions, and the conclusion.
words without meaning them, or the expressing in  The preface, Our Father, who art in heaven, lays
words any petitions or thanksgivings which do not a general foundation for prayer, comprising what
proceed from the heart. Therefore, we should be ex- we must first know of God, before we can pray in
tremely careful, in all our prayers, to mean what we  confidence of being heard. It likewise points out
70)                                                               a




Our Lord teaches his followers          CHAPTER VI.                   how they should pray to God.
A. M. 4035.  10 Thy-kingdom come.  g Thywill    11 Give us this day  our idaily A. M. 4035.
A. D. 31.                                                                                A. I. 3].
be done in earth, h as it is in heaven. bread.                                  A. D. 31.
s Chap. xxvi. 39, 42; Acts xxi. 14.         1 Psa. ciii. 20, 21. —i Job xxiii. 12; Prov. xxx. S.
to us that faith, humility, and love of God and man, propriety be understood of that general kingdom.
with which we are to approach God in prayer.     by which God ruleth over all the world, that being
Our Father which art in heaven-Almighty God  always come, and not capable of any amplification
has a peculiar right to the title of Father, as from  But the kingdom of God under the Messiah, to be
every creature, so particularly from mankind, being  set up, enlarged, and perfected by the preaching of
the father of their spirits, Heb. xii. 9, the maker the gospel, and the exercise of Christ's kingly
of their bodies, and the continual preserver of power, is evidently here intended; even that kingboth: and he is in a yet higher sense the father of dom which the Jews thought would in7mmediately
his believing and obedient people, whom he adopts  appear, Luke xix. 11; which the pious among them
into his family, regenerates by his grace, and re- expected and waitedfor, Luke ii. 38; Mark xv. 43;
stores to his image: so that, partaking of his nature, which both the Baptist and our Lord announced as
they become his genuine children, and can with  at hand, chap. iii. 2; Mark i. 15; and which Christ,
holy boldness call him theirfather.  Being, in this  in this chapter, verse 33, directs his followers to
sense, made his children, we are here directed to call seek, in preference to all other things; and here to
him  our father, in the plural number, and that pray for. This kingdom of God is twofold, namely,
even in secret prayer, to put us in mind that we are  his kingdom  of grace and his kingdom of glory;
all brethren, and that we ought to love one another the coming of both which we may be well underwith pure hearts fervently, praying not for ourselves  stood to mean, when we put up this petition; deonly, but for others, and especially for our brethren  siring, 1st, that we and all men may receive the kingin Christ, that God may give them likewise the  dom of divine grace into our hearts, and that God
blessings requested in this divine prayer.  The  may reign in and over us in such a manner, that
words, which art in heaven, do not confine God's  we may be his willing and loyal subjects; 2d, that,
presence to heaven, for he exists everywhere; but in order thereto, it would please him to give sucthey contain a comprehensive, though short descrip- cess to his gospel in all parts of the earth; that he
tion of his divine glory, of his majesty, dominion, would enlarge the borders of his Church, and bring
and power; and distinguish him from those whom   all nations within the pale of it; and, where it is
we call fathers on earth, and from false gods, who  already established, that he would proceed by his
are not in heaven, the region of bliss and happiness; grace more and more to destroy the power of sin,
where God, who is essentially present through all and the dominion of Satan; and to implant his fear
the universe, gives more especial manifestations of  and love in the hearts of all his professing people;
his presence to such of his creatures as he has cx- that thus, 3d, his eternal and glorious kingdom may
alted to share with him in his eternal felicity. Hal-  also be enlarged, the number of his saints be accomlowed be thy nanze-The name of God is a Hebra- plished, and the blessed time come when we shall
ism for God himself, his attributes, and his works. all be translated into his heavenly kingdom. when,
To sanctify a thing is to entertain the highest ven- all other powers and dominions being done away,
eration for it, as true, and great, and good, and to  God alone shall be exalted, and rule for ever and ever.
manifest that veneration by our dispositions, words,    Thy will be done in earth, as it is heaven —It is
and actions. Thus it is used 1 Peter iii. 15; Isaiah  justly observed by Dr. Whitby, that we do not pray
viii. 13. The meaning of this first petition, therefore, in this petition that God may do his own wtill, nor
is, May thy existence be universally believed; thy  that the will of his providence may be done upon
perfections revered, loved, and imitated; thy works  and respecting us, but that, in consequence of the
admired; thy supremacy over all things acknow- coming of his kingdom of grace, in the sense above'
ledged; thy providence reverenced and confided in. explained, we, and all men, with as much readiness,
May we, and all men, so think of thy divine ma- alacrity, and perfection, as the imperfection of hujesty, of thy attributes, words, and works, and may  man nature will admit of, may yield obedience to
we and they so express our veneration of' thee, and  his wise, holy, and good will, however made known
subjection to thee, that thy glory may be mani- to us, whether by revelation, natural conscience, or
fested everywhere, to the utter destruction of all the dispensations of providence; and may imitate
idolatry, sin, and misery. " The phraseology of this  the blessed angels in a sincere, ready, constant, perand other prayers recorded by the inspired writers, severing compliance with it: and that. in order to
wherein the worshippers addressed God in the singu- this end, he would vouchsafe us those aids of his
lar number, saying, thou, and thy, is retained by all Spirit whereby our understanding may be enlightChristians among us, with the highest propriety, as it ened, rightly to discern what is his good and acintimates their firm belief that there is but one God, ceptable will, and our wills and affections powerand that there is nothing in the universe equal or see- fully inclined, and all our executive faculties so
ond to him, and. that no being whatever can share  strengthened, that we may sincerely, readily, and
in the worship which they pay him."-Macknight.  cheerfully perform such obedience.
Verse 10. Thy kingdomn come —This cannot with    Verse 11. Give zls this day o     7r -daily bread-As
a                                                                 71




Our Lord teaches his followers           ST. MIATTHEW.                 how they should pray to God.
A.M. 4035.  12 And k forgive us our debts, as  m deliver us from evil.  n Fo  thine is A. M. 4035.
A. D. 31.                                                                                  A.D. 31.
we forgive our debtors.                 the kingdom, and the power, and the
13 1And lead us not into temptation, but glory, for ever.  Amen.'
kChap. xviii. 21, &c.-   Chap. xxvi. 41; Luke xxii. 40, 46; m John xvii. 15.  n 1 Chron. xxix. 1I.-* Ash Wednesday,
I Cor. x. 13; 2 Peter ii. 9; Rev. iii. 10.               gospel, ver. 16 to ver. 22.
the original word, ereaUtov, here rendered daily, is pains of hell; and that, laying aside his displeasure,
not found anywhere else; neither in the LXX. nor he would graciously receive us into favour, and
in any Greek author, nor in any other part of the  bless us with eternal life. In this petition, thereNew Testament, save in the parallel passage in  fore, we confess our sins, and express the sense we
Luke, commentators differ in their interpretation of have of their demerit, namely, that they deserve
it. That given by Theophylact, one of the most condemnation and wrath from  God, than which
approved of the Greek fathers, seems the best: nothing can be more proper in our addresses to
"Bread sufficient for our sustenance or support:"  him. The condition on which we are to ask forwhich is the sense in which the word is understood  giveness is remarkable.  Forgive us, as we forgive.
by Chrysostom, and in Etymol. Magna, where it We must forgive others in order to.our being foris explained thus: o e-'  rv aatLa r/l,)v apyo),) " that given ourselves, and are allowed to crave from God
which is sufficient to our life;" or what will strength-  only such forgiveness as we grant to others; so that
en us firom day to day for serving God with cheer- if we do not pardon our enemies, we, in this fifth
fulness and vigour. Thus, also, Mr. Mede inter- petition, seriously and solemnly beg God to damn
prets the expression. The Latin version, in Jerome's  us eternally!"-Macknight.
time, had panem quotidianum, daily bread, which    Verse 13. And lead Rus not into temptation-Or,
our translators have copied, because in the parallel into trial, as the word wretpaqpo/, here used, signifies:
passage, Luke xi. 3, ro 7,ca' iyoepav, day by day, is  see note on ch. iv. 1: that is, into such trial or tempjoined with enrLaeov.  Daily bread, it must be ob- tation, as will be too hard for our weakness to enserved, according to the Hebrew idiom, signifies the  dure.  But deliver us from  evil-APro t 7rovepa,
whole provision of the table, see Gen..xviii. 5; and  frown the evil one, viz., the devil; enabling us to rehere it includes raiment also, and every thing ne- sist and overcome him in all his assaults, of whatcessary to life. "Since, therefore, we are not al- ever kind they may be. Or, perhaps, the clause
lowed to ask provision to gratify a luxurious appe- may be translated, Lead us not into temnptation, but
tite, but only the necessaries of life, and that not for so as to deliver us from  the evil, viz., either by re —
many years, but from day to day, the petition for- moving the temptation, when it is too strong for us
bids anxious cares about futurity, and teaches us  to withstand; or by mitigating its force, or by inhow moderate our desires of worldly things ought creasing our strength to resist it, as God shall see
to be. And whereas, not the poor only, whose in- most for his glory. This correction of the transdustry all acknowledge must be favoured by the  lation, suggested by Macknight, is proposed on this
concurrence of Providence to render it successful, ground; that to pray for an absolute freedom from
but the rich are enjoined to pray for their bread, temptation is to seek deliverance from the common
day by day, it is on account of the great instability  lot of humanity, which is absurd; because temptaof human affairs, which renders the possession of  tions are wisely appointed by God for the exercise
wealth absolutely precarious; and because, without and improvement of piety and virtue in good meln,
the divine blessing, even the abundance of the rich  and that others may be encouraged by the constancy
is not of itself sufficient so much as to keep them   and patience which they show in trials. Hence,
alive, far less to make them  happy."  Indeed, the  instead of praying to be absolutely delivered fiom
petition teaches all men to exercise an humble de- them, we are taught to rejoice when, by the divine
pendance on Divine Providence for the most neces-  appointment, we fall into them.  See James i. 2, 3.
sary supplies, be their possessions or abilities ever This petition teaches us to preserve a sense of our
so great. It may be observed further here, that own inability to repel and overcome temptation,
Erasmus, Heylin, and many others, following the  and of the necessity of assistance from  above, to
fathers, understand it in a spiritual sense also. enable us to stand izn the evil day. For thine is the
Bread, says Heylin, here signifies, "all things  kingdom, c-c., feor ever-The governmnent of the
needful for our maintenance; the maintenance of universe is thine for ever, and thou alone possessest
the whole man, both body and soul; for each of the power of creating and upholding all things; also
these have their proper sustenance; to one belongs  the glory of infinite perfections remains eternally
the natural bread, to the other the spiritual, and  with thee, therefore all men ought to hallow  thy
both are included in this petition."               name, submit themselves to thy government.?rnd
Verse 12. And forgive us our debts, &c.-The  perform thy will; also, in an humble sense of their
suffering of punishment for transgressing God's laws  dependance, should seek from  thee the supply of
is a debt which sinners owe to the divine justice; their wants, the pardon of their sins, and the kind
and "when we ask God, in prayer, to forgive our  protection of thy providence.
debts, we beg that he would be mercifully pleased    After the preceding exposition of the different
to remit the punishment of our sins, particularly the  clauses of this divine prayer, the reader will not be
72                                                                   a




on jor givi'ng Jffeices.                CHAPTER VI.                      Right m:ann1zer offfasling.
A. M. 4035.  14 ~ ~0 For if ye forgive men their  mlmen to fast.  Verily I say unto you, A. M. 4035.
A.D. 31.                                       IA. D. 31.
trespasses, your heavenly Father will they have their reward.'
also forgive you:                                 17 But thou, when thou fastest, r anoint thy
15 But P if ye forgive not men their trespasses, head, and wash thy face;
neither will your Father forgive your trespasses.   18 That thou appear not unto men to fast,
16 T Moreover, q when ye fast, be not as the  but unto thy Father which is in secret: and
hypocrites, of a sad countenance: for they dis- thy Father, which seeth in secret, shall reward
figure their faces, that they imay appear unto  thee openly.
0 Mark xi. 25, 26; Eph. iv. 32; Col. iii. 13.-P Chap. xviii. 35;  * Ash Wednesday, gospel, verse 16 to verse 22.
James ii. 12-q Isaiah lviii. 5.                    r Ruth iii. 3; Dan. x. 3.
displeased to see a summary of the whole, in the  to be overcome or suffer loss thereby; but make a
following concise, clear, and instructive paraphrase, way for us to escape, so that we may be more than
taken from the short notes of Mr. Wesley. I. Outr conquerors through thy love, over sin and all the
Father-Who art good and gracious to all, our Cre- consequences of it. Now the principal desire of a
ator, our Preserver: the Father of our Lord, and of Christian's heart being the glory of God, (verses 9,
us in him, thy children by adoption and grace: not 10,) and all he wants for himself or his brethren,
my Father only, who now cry unto thee, but the  being the daily bread of soul and body, (or the supFather of the universe, of angels and men: who  port of life, animal and spiritual,) pardon of sin,
art in heaven-Beholding all things, bothin heaven  and deliverance from the power of it and of the
and earth; knowing every creature, and all the  devil; (verses 11, 12, 13;) there is nothing besides
works of every creature, and every possible event that a Christian can wish for; therefore this prayer
from everlasting to everlasting: the Almighty Lord  comprehends all his desires. Eternal life is the
and Ruler of all, superintending and disposing all certain consequence, or rather completion, of hothings: In heaven-Eminently there, but not there  liness.
alone, seeing thou fillest heaven and earth.       III. For thine is the kingdom-The sovereign
IL, 1st, Hallowed be thy namze-Mayest thou, 0  right of all things that are or ever were created:
Father, be truly known by all intelligent beings, the power-The executive power, whereby thou
and with affections suitable to that knowledge: governest all things in thy everlasting kingdom:
mayest thou be duly honoured, loved, feared, by all and the glory —The praise due from every creain heaven and in earth, by all angels and all men. ture for thy power, and all thy wondrous works,
2d, Thy kingdom come —May thy kingdom of grace  and the mightiness of thy kingdom, which endureth
come quickly, and swallow up all the kingdoms of through all ages, even for ever and ever. It is obthe earth: may all mankind, receiving thee, 0 i servable, that, though the doxology. as well as the
Christ, for their king, truly believing in thy name, petitions of this prayer, is threefold, and is directed
be filled with righteousness, and peace, and joy; to the Father, Son, and Holy Ghost distinctly, yet
with holiness and happiness; till they are removed  is the whole fully applicable both to every person,
hence into thy kingdom of glory, to reign with thee  and to the ever-blessed and undivided Trinity.
for ever and ever. 3d, Thy will be done on earth as    Verse 14. If ye forgive men their trespasses, your
it is in heavez —May all the inhabitants of the earth hi eavenly Father will, also forgive you —We are not
do thy will as willingly as the holy angels: may  to infer from this, that the forgiving of injuries alone
these do it continually even as they, wvithout any  wvill entitle us to pardon. Surely not. Repentance
interruption of their willing service; yea, and per- toward God, and fruits worthy of repentance, as
fectly as they; may est thou, 0 Spirit of grace, through  also faith in our Lord Jesus Christ, working by love,
the blood of the everlasting covenant, make them  overcoming the world, and purifying the heart, are
perfect in every good work to do thy will, and work  absolutely necessary, as is frequently stated elsein them all that is well pleasing in thy sight. 4th, where in the discourses of our Lord, and in the
Give us-O Father, (for we claim nothing of right,  writings of the apostles and evangelists.
but only of thy free mercy,) this day-(for we take   Verses 16-18. When ye fast-Our Lord does not
no thought for the morrow,) our daily bread-All enjoin either fasting, alms-deeds, or prayer, all these
things needful for our souls and bodies; not only  being duties which were before fully established in
the meat that perisheth, but the sacramental bread, the Church of God. Be not as the hypocrites, &c.and thy grace, the food which endureth to everlast- Do not follow the example of the hypocrites, who, in
ing life. 5th, And forgive us our debts as we also' order to showv that they fast, assume a sad counteforgive our debtors-Give;    0 Lord, redemption  nauace; a dejected, austere, and mortified look, such
in thy blood, even the fore' ness of sins: as thou  as false devotees affect, who make piety to consist
enablest us freely and fully to forgive every man, in outward show, rather than in true goodness. For
so do thou forgive all our trespasses. 6th, And lead  they disfigure their faces-Viz., by dust and ashes
us not into temptation, beut deliver us from  evil-  put upon their heads, as was usual in times of
Whenever we are tempted, 0 thou that helpest our mourning and solemn humiliation.  Verily, I say
infirmities, suffer us not to enter into temnptation; u|nto Jyou, they have their reward —I assure you,
a                                                                   73




Caution against laying up              ST. MATTHEW.                       treasures on earth, 4c.
A.M. 4035.  19  [ s Lay not up for yourselves   21 For where your treasure is, there A. M. 4035.
treasures upon earth, where moth and  will your heart be also.. D. 31.
rust doth corrupt, and where thieves break   22 ~ u The light of the body is the eye:
through and steal:                              if therefore thine eye be single, thy whole
20 t But lay up for yourselves treasures in  body shall be full of light.
heaven, where neither moth nor rust doth cor-  23 But if thine eye be evil, thy whole body shall
rupt, and where thieves do not break through  be full of darkness. If therefore the light that is
nor steal:                                      in thee be darkness, how great is that darkness!
sProverbs xxiii. 4; 1 Timothy vi. 17; Hebrews xiii. 5;  t Chap. xix. 21; Luke xii. 33, 34; xviii. 22; 1 Tim. vi. 19;
James v. 1, &c.                           1 Pet. i. 4. —  Luke xi. 34, 36.
persons of this character shall have no other reward  ing to St. John, (1 Epist. ii. 15,) the love of the
but the esteem of those whom they deceive by such  Father is not in us, and we are not his children.
appearances. But thou, when thou fastest, anoint   Verse 22. The light-Or lamp rather, as o 2vxvor
thy head, &c.-Come abroad in thine ordinary  should be translated, of the body, is the eye-That is,
dress. The Jews often anointed their heads. That it is by the eye that a person has light to direct him
thou appear not, &c.-That, desiring the approba- in his bodily motions, and in the use of his bodily
tion of God, and not the applause of men, thou  members. If therefore thine eye be single-Air we,
mayest chiefly be solicitous to appear before God  simple, not mixed with noxious humours, but clear
as one that fasts; and God, who is ever with thee, and sound; so both Chrysostom and Theophylact
and knows thy most secret thoughts, shall openly  understand the expression, considering it as synonybestow on thee the blessings which belong to a true  mous with vy7~, whole; thy wvhole body shall be
penitent, "whose mortification, contrition, and hu- full of light-Every member of thy body shall be
mility he can discern without the help of looks, or enlightened by the light of thine eye, and directed
dress, or outward expressions of any kind. But it to perform its proper office. But if thine eye be
must be remembered, that our Lord is speaking  evil-Gr.,rovypog, rendered voowdng, morbid, by Theohere of private fasting, to which alone his direc- phylact, and distempered, by Dr. Campbell, who
tions are to be applied; for, when public sins or ca- observes, " that there is no reference to the primitive
lamities are to be mourned over, the duty of fasting  meaning of a7XXe single, is eVident from its being
ought to be performed in the most public manner."  contrasted to xrovypop, evil, bad, or disordered, and
Verses 19-21. Lay not up for yourselves treasures  not to l-r2stc, double. Our Lord's argument," adds
upon earth-Our Lord here makes a transition from  he,'" stands thus: The eye is the lamp of the body:
religious to common actions, and warns us of from it all the other members derive their light.
another snare, the love of money and earthly things, Now if that which is the light of the body be darkas inconsistent with purity of intention as the love  ened, how miserable will be the state of the body!
of praise: where moth and rust doth corrupt, &c.-  how great will be the darkness of those members
Where all things are perishable and transient. " In  which have no light of their own, but depend enthe eastern countries, where the fashion of clothes tirely on the eye!" Thus " if the conscience, that
did not alter as with us, the treasures of the rich  mental light which God has given to man for reguconsisted not only of gold and silver, but of costly  lating his moral conduct, be itself vitiated, what will
habits, and finely-wrought vessels of brass, and tin, be the state of his appetites and passions, which are
and copper, liable to be destroyed in the manner naturally blind and precipitate?" To the same purhere mentioned." But lay up for yourselves trea- pose speaks Macknight, only using the term reason,
sures in heaven-Build your happiness on a more  instead of conscience. "As the body must be well
noble and certain foundation, where none of these  enlightened if its eye is sound and good, or greatly
accidents can happen; but the arms of everlasting  darkened if it is spoiled with noxious humours; so
power and love shall secure you from every calam- the mind must be full of life, if reason, its eye, is in
ity and invasion. " Nothing can be conceived more  a proper state; or full of darkness, if it is perverted
powerful to damp that keenness with which men  by covetousness, and other worldly passions; but
pursue the things of this life, than the considera-  with this difference, that the darkness of the mind
tion of their emptiness and uncertainty; or to kmn- is infinitely worse than the darkness of the body,
die in them an ambition of obtaining the treasures  and attended with worse consequences, inasmuch
in heaven, than the consideration of their being sub- as the actions of the mind are of far greater imporstantial, satisfying, durable, and subject to no acci- tance to happiness than those of the body." Baxter
dent whatever. These considerations, therefore, and Dr. Doddridge understand the words in nearly
were fitly proposed by our Lord on this occasion."-  the same sense, interpreting the word eye of the
Macknight. For where your treasure is, there wuill practical judgment. "If thy judgment be sound,"
your heart be also —A most undoubted truth, and a says the former, "and thou knowest the difference
most weighty reason why we should not make any  between laying up treasure in heaven and on earth,
thing on earth our treasure: for whatever we make  it will rightly guide all the actions of thy heart and
our treasure gains possession of our hearts; we set life: but if thy judgment be blinded in this great
our affections upon it, and of consequence. accord- affair, it will misguide thy love, thy choice, and all
74                                                                a




Caution against needless                CHAPTER VI.                   and anxious worldly care.
A. M. 4035.  24 ~ X No man can serve two mazs- shall put on. Is not the life more than A. M. 4035.
A. D. 31.                                                                              A. D. 31.
ters: for either he will hate the one, meat, and the body than raiment?   A. D. 31.
and love the other; or else he will hold to the   26 a Behold the fowls of the air: for they sow
one, and despise the other.  Y Ye cannot serve  not, neither do they reap, nor gather into barns;
God and mammon.*                                yet your heavenly Father feedeth them.  Are
25 Therefore I say unto you, z Take no  ye not much better than they?
thought for your life, what ye shall eat, or what  27 Which of you, by taking thought, can add
ye shall drink; nor yet for your body, what ye  one cubit unto his stature?
x Luke xvi. 13.-Y Gal. i. 10; 1 Tim. vi. 17; James iv. 4; 24 to the end..z Psa. lv. 22; Luke xii. 22, 23; Phil. iv. 6;
1 John ii. 15.-* Fifteenth Sunday after Trinity, gospel, verse 1 Pet. v. 7.   a Job xxxviii. 41; Psa. cxlvii. 9; Luke xii. 24.
the tenor of thy life: if thy judgment then be blind, of Scripture, diligence in business is inculcated, and
which must guide thee, what a miserable erroneous men are commanded to labour with their hands,
wretch wilt thou be! and how dismal will that error that they may provide for the supply of their own
prove!"  Or, as the doctor expresses it, "If the  wants, and also those of others, Rom. xii. 11; Eph.
maxims you lay down to yourselves are wrong, how  iv. 28; and that, instead of being useless loads on
very erroneous must your conduct be!"          the earth, they may, at all times, have it in their
Verse 24. No man can serve two masters-Whose  power to discharge the several duties of life with
interests and commands are directly contrary to  decency, Tit. iii. 14. What Christ therefore here
each other; for either he will hate the one and love forbids is, not that thought, foresight, and care which
the other-And therefore, while he employs him- prudent men use in providing sustenance and needself in the service of the one, will, of course, neglect ful support for themselves, and those dependant
the interest of the other: or else he will hold to the upon them; but it is such an anxious care, as arises
one, and despise the other-That is, will adhere en- from want of faith in the being, perfections, and
tirely to the love and service of the one, and quite  providence of God, and in the declarations and promabandon the other. Do not therefore impose upon  ises of his word, and therefore such an anxious soyourselves so far as to imagine that your hearts can  licitude as engrosses the thoughts and desires of the
be equally divided between heaven and earth.  Ye soul, so as either utterly to exclude or greatly damp
cannot serve God and mammon, that unworthy idol, and hinder spiritual affections, pursuits, and labours;
to which many devote their hearts and their lives. or which prevents our receiving or our retaining
"' Mammon is a Syriac word for riches, which our and increasing in the love of God, and the true reLord here beautifully represents as a person whom  ligion connected therewith. Is not the life more
the folly of men had deified. It is well known that than the meat, needful to support it? Aznd the body
the Greeks had a fictitious god of wealth; but I than the raimnent, necessary to clothe it? and will
cannot find," says Dr. Doddridge, " that he was ever not he, who has given the greater blessings, give the
directly worshipped in Syria under the name of less also? Behold the fowls of the air-Learn a
Mammon." According to some, the term is derived  lesson from the birds that now fly round you. For
from ith, amen, and signifies whatever one is apt they sow not, neither do they reap, &c.-Without
to confide in. And, because men put their trust foreseeing their own wants, or making provision for
generally in external advantages, such as riches, them, they are preserved and nourished by the unauthority, honour, power, &c., the word mammnon is wearied benignity of the divine providence. Are
used to denote every thing of that kind, and par- ye not much better than they?-Are ye not beings
ticularly riches, by way of eminence. The word  of a nobler order, and destined for a higher end
hate, in this verse, signifies, to have a less value for, than they, and therefore more the objects of the
and to love, is to have a greater regard for, as ap- divine care? Moreover, which of you, by taking
pears from  the remaining part of the verse, and  thought-Gr.,ueptpvov, by being anxiously careful,
from ch. x. 37, compared with Luke xii. 16. See can add one cubit unto his stature? Can add one
Bishop Newton's Notes on Paradise Lost, i. 620.    moment to the length of your lives; that is, which
Verses 25-27. Therefore I say, Take no thought, of you could profit yourselves at all by anxious
&c. —Our Lord here proceeds to caution his disci- thoughts and cares, if you should indulge them? It
pies against worldly cares, these being as incon- is evident, as several learned writers have observed,
sistent with the true service of God as worldly  that the word 2LiKuta, here rendered stature, ought
desires. But the expression used by our transla- to have been translated age, because the caution is
tors, Take no thought, is too strong, and not war- against anxious care about the preservation of life,
ranted by the original, /u jteptjtvare, which properly  and about food, the means of prolonging it; not to
signifies, Be not anxious, or, anxiously careful, as mention that Jesus is speaking here to full-grown
is evident from Luke x. 41; xii. 11; xxi. 34; Phil. men, who probably had no solicitude about their
iv. 6; and almost every other place, where /ept/yuvaw   stature. Besides, the measure of a cubit agrees
occurs. For we are not to suppose that our Lord  much better to a man's age than to his stature, the
here commands us absolutely to take no thought for smallest addition to which would have been better
our life, food, and raimentt; because, in other parts i expressed by a hair's breadth, or the like, than by
a                                                                75




Cautton against needless                ST. MATTHEW.                     aina anxious,wordly care.
A.M. 4035.  28 And why take ye thought for the field, which to-day is, and to- A. M. 4035.
A. D. 31.                                                                                A. D. 31.
raiment? Consider the lilies of the  morrow  is cast into the oven, shall
field, how they grow; they toil not, neither do  he not much more clothe you, O  ye of little
they spin;                                        faith?
29 And  yet I say unto  you, That even   31 Therefore take no thought, saying, What
Solomon, in all his glory, was not arrayed like  shall we eat? or, What shall we drink? or,
one of these.                                     Wherewithal shall we be clothed?
30 Wherefore, if God so clothe the grass of   32 (For after all these things do the Gentiles
a cubit, which is more than the fourth part of the  Ist6avov, here rendered the oven, is interpreted by
whole height of most men. This interpretation of some a still, for distilling herbs; but " there is no
the word is confirmed by Luke in the parallel pas- reason," says Macknight, " to alter the translation,
sage, chap. xii. 25, 26, where he calls the adding of since it appears from Matt. xiii. 10, that they used
a cubit, that which is least-That is, the thing in  some kind of vegetable substances for fuel, particuwhich the interposition of the divine providence  larly tares, wvhich, if they were annuals, might be
least appears, as it really is, if understood of the ad- sufficiently dry for immediate use by the time they
dition of a single moment to the length of one's life. were cut down, as the herb of the field is here said
Verses 28-30. And why take ye thought —Why are  to be; or to-morrow, in the text may mean, not the
you anxious about raiment? Consider the lilies of day immediately after the herbs are cut down, but
the field —Observe not only the animal, but, what is any time soon after, the expression being proverbial,
yet much lower, the vegetable part of the creation, and easily admitting of this signification."  Dr.
and mark how the flowers of the meadows grow; Campbell is of the same mind, observing that he had
they toil not-To prepare the materials of their not seen a vestige of evidence in any ancient author,
covering; nor do they spin-Or weave them into  that the art of distillation was then known, or any
garments. "The expression e KcrLqa, here render- authority, sacred or profane, for translating the
ed, they toil not, denotes rural labour, 2 Tim. ii. word IKtL6avoc, a still. He thinks the scarcity of
6; and therefore is beautifully used in a discourse  fuel in those parts, both formerly and at present,
of clothing, the materials of which are produced by  fully accounts for their having recourse to withered
agriculture." —Macknight.  Even Solomon in all herbs for heating their ovens. It accounts also, he
his glory-In his royal magnificence, and when sit- supposes, for the frequent recourse of the sacred
ting on his throne of ivory and gold, 1 Kings x. 18; penmen to those similitudes, whereby things found
was not arrayed like one of these-Namely, in gar- unfit for any nobler purpose, are represented as
ments of so pure a white, and of such curious work- reserved for the fire. Add to this, Shaw ( Trae,
manship, as one of these lilies presents to your page 25,) and Harmer (chap. iv. obs. 6,) inform  us,
view. The eastern princes were often clothed in  that myrtle, rosemary, and other plants, are made
white robes, (and they were -generally accounted a  use of in Barbary to heat their ovens. Our Lord,
magnificent apparel; see Esther viii. 15, Daniel to check every kind of distrust of the divine provivii. 9;) and therefore Calmet and Doddridge pro- dence, and to encourage confidence therein, adds,
perly refer this dress of Solomon to the whiteness  0 ye of little faith-Or, 0 ye distrustful, as Campof the lilies, rather than to tulips of various colours, bell renders the word otlyoizwarot, observing, that " it
or a purple kind of lily, supposed by Ray (On the  is quite in the genius of the Greek language to
Creation, page 107,) to be here intended by KpLva, express, by such compound words, what in other
the word we render lilies.  Wherefore if God so  languages is expressed by a more simple term."  It
clothe the grass of the field, &c.-If an inanimate  is hardly necessary to observe here, that " it does
thing, so triflingo in its nature, and uncertain in its not follow  from  our Lord's application  of the
duration, is thus beautifully adorned, will not God  expression, O ye of little faith, that it is an exercise
take care to clothe you, who are more valuable, as of faith to sit with our arms folded, expecting supye are men endowed with reason, but especially as port from the divine providence, without any action
ye are my servants and friends? The grass of the  of our own; but after having done what prudence
field, is a general expression, including both herbs  directs for providing the necessaries of life, we
and flowers. Dr. Campbell renders the original ought to trust in God, believing that he will make
expression, roy Xoprov, the herbage, and observes, ourlabours effectual by his blessing." It isremarked
that it is evident from the lily being included under here by Dr. Doddridge, that the word atULEvvvatv,
the term, that more is meant by it than is signified  rendered clothe the grass of the field, properly
with us by the word grass; and he quotes Grotius  implies the putting on a complete dress, that suras remarking that the Hebrews ranked the whole  rounds the body on all sides; and beautifully exvegetable system under two classes, 2;:, gnets, and  presses that external membrane, which (like the
j;,', gnesheb, the former including all sorts of skin in a human body) at once adorns the tender
shrubs, as well as trees, and the latter every kind of fabric of the vegetable, and guards it from the injuplant, which has not, like trees and shrubs, a peren- ries of the weather. Every microscope in which a
nial stalk. Which to-day is-Namely, in the field; flower is viewed, gives a lively comment on this text.
and to-mnorrow  is cast into the oven —The word    Verses 31. 32. Therefore takeno thought-Be no
76                                                                 a,




Exhortation to seek God's kingdom.        CHAPTER VII.                 Promise of temporal blessinzgs.
A.M. 4035. seek;)  for your  heavenly  Father  things  shall be  added  unto  you. A. M. 4035
A. D. 31.                                                                                   A. D. 31.
knoweth that ye have need of all   34 Take therefore no thought for
these things.                                      the morrow; for the morrow shall take thought
33  T But b seek  ye first the kingdom  of  for the things of itself.  Sufficient unto the day
God, and  his  righteousness, and  all these  is the evil thereof.
b I Kings iii. 13; Psa. xxxvii. 25; Mark x. 30; Luke xii. 31; 1 Tim. iv. 8.
mnore distracted and torn in pieces, as it were, with  God, first and principally, all things pertaining to
anxious and unbelieving thoughts, Saying, WIhat this life shall, in the course of the divine provishall woe eat, &c. —How shall we be provided for  den'ce, be bestowed on you as far as they can conduring the remainder of our lives?  For after all tribute to your real welfare, and more you would
these things do the Gentiles seek-Who are stran-  not desire.
gers to the promises of God's covenant, and to the    Verse 34. Take therefore no thought for the morhopes of his glory. " It was the general character  row-That is, for futurity, according to the Hebrew
of the heathen, that they prayed to their gods, and  idiom, as the word is used, Gen. xxx. 33. Since the
laboured themselves, for no blessings but the tem-  extent and efficacy of the divine providence is so
poral ones here mentioned, as is plain from the tenth  great, and since you are the objects of its peculiar
Sat. of Juvenal; and that because they were in a  care, you need not vex yourselves about futurity.
great measure ignorant of God's goodness, had erred  For7 the morrow shall take thought for the things of
fundamentally in their notions of religion, and had  itself-That is, be careful for the morrow when it
no certain hope of a future state."  See Eph. ii. 12. comes.  Sufficient unto the day is the evil thereofFor your heavenly Father knoweth that ye have  Speaking after the manner of men. Every time
need of these things-Your heavenly Father is far has abundant necessary troubles of its own; so that
better acquainted with all your wants than you  it is foolish to increase present distresses by anticiyourselves are, and does not disregard them. There  pating those that arc to come, especially as by that
is a noble antithesis in this passage.  Christ sets  anticipation it is not in your power to prevent any
God's knowledge of our wants in opposition to the  future evil. All trouble, however, is upon the whole
anxiety of the heathen about having theirs supplied, a real good. It is good physic which God dispenses
to intimate that the one is much more effectual for  daily to his children, according to the need and
that purpose than the other.                        strength of each, Here we may reasonably reflect,
Verse 33. But —You my disciples have more im- with the pious Dr. Doddridge, How kind are these
portant business to employ your minds about, and  precepts! The substance of which is only this, Do
have higher hopes to encourage you. Therefore  thyself no harm! Let us not be so ungrateful to
seek ye first-That is, in the first place, and with the  him, nor so injurious to ourselves, as to harass and
greatest earnestness and concern, as being the prin-  oppress our minds with that burden of anxiety,
cipal things, the kingdom of God-As described Rom. which he has so graciously taken off. Every verse
xiv.17, namely, that God, reigningin yourheart, may  speaks at once to the understanding, and to the
fill it with the holiness above described, and the hap- heart. We will not therefore indulge these unnepiness consequent thereon; a~nd, in order thereto, cessary, these useless, these mischievous cares. WVe
his righteousness-Not your own righteousness, will not borrow the anxieties and distresses of the
which is of the law, but that which is through faith  morrow, to aggravate those of the present day.
in Christ, the righteousness of God by.faith.  Com-  Rather we will cheerfully repose ourselves on that
pare Rom. x. 3; Phil. iii. 9. For it seems most heavenly Father, who knows we have need of these
natural to interpret the expression of that way of  things; who has given us the life, which is more
becoming righteous which the gospel proposes, than meat, and the body, which is more than raiand by which alone we can be put in possession  ment. And thus instructed in the philosophy of our
of the kingdom  of God on earth, or in heaven. heavenly Master, we will learn a lesson of faith and
And all these things shall be added unto you-   cheerfulness from every bird of the air, and every
For if you seek, as now directed, the kingdom of! flower of the field.
CHAPTER VII.
In this chapter we have the latter part of our Lord's discourse, in which, (1,) He cautions his disciples against rash judgment
and uncharitable censures and reproofs, 1-5. (2,) Shows that holy things must not be profaned, 6. (3,) Gives great,
encouragement to pray for whatever we need, 7-11. (4,) Inculcates strict honesty and impartiality in all our dealings with
others, 12. (5,) Exhorts to enter in at the strait gate, and take heed of being deceived by false prophets, who may be
known by their fruits, 13-20. (6,) Cautions against trusting in a mere profession of Christianity, and shows the necessity of universal obedience to the Mwill of God, as declared in this discourse, if we would not build on a false foundation,
21-27. (7,) The impression which this doctrine nzade on Christ's hearers, 28, 29.
77




Rash judgment forbidden.             ST. MATTHEW.                Holy things not to be profaned.
A. M. 4035. JUDGE a not, that ye be not judged. me pull out the mote out of thine A. M. 4035
A. D. 31.                                                                            A. D. 31.
2 For with what judgment ye eye; and, behold, a beam is in thine
judge, ye shall be judged: band with what own eye?
measure ye mete, it shall be measured to you 1 5 Thou hypocrite, first cast out the beam out
again.                                          of thine own eye; and then shalt thou see
3 c And why beholdest thou the mote that is clearly to cast out the mote out of thy brother's
in thy brother's eye, but considerest not the  eye.
oeam that is in thine own eye?                   6 ~[ d Give not that which is holy unto the
4 Or how wilt thou say to thy brother, Let dogs, neither cast ye your pearls before swine,
a Luke vi. 37; Rom. ii. 1; xiv. 3, 4, 10, 13; 1 Cor. iv. 3, 5;   b Mark iv. 24; Luke vi. 38.-e- Luke vi. 41, 42. —d Prov. ix.
James iv. 11, 12.                         7, 8; xxiii. 9; Acts xiii. 45, 46.
NOTES ON CHAPTER VII.                mote, according to Hesychius, may signify a little
Verses 1, 2. Judge not-Our Lord now proceeds to  splinter of wood. This, and the beam, its opposite,
warn us against the chief hinderances of holiness. were proverbially used by the Jews to denote, the
And how wisely does he begin with judging!  one, small infirmities, the other, gross, palpable
Wherein all young converts are so apt to spend that faults. And how qwilt thou say, &c. —VWith what
zeal which is given them for better purposes. He face can you undertake to reprove others for smaller
must be understood as forbidding all rash and unfa- faults, while you are guilty of much greater yourself,
vourable judgments, whether of the characters of and are neither sensible of them, nor have the inothers in general, or of their actions in particular, tegrity to amend them? Thou hypocrite, first cast
glancing, probably, in these as also in some other out the beam, &c.-It is mere hypocrisy to pretend
expressions in this chapter, on the character of the  zeal for the amendment of others, while we have
Pharisees, who were very culpable on this head, as none for our own. Correct, therefore, the errors of
appears from divers passages in the gospels, such  thy judgment, and the enormities of thy life. And
as Luke xviii. 9-14; xvi. 14, 15; John vii. 47-49, then-When that which obstructed thy sight is re(compare also Isa. lxv. 5,) and their unjust censures moved, thou shalt see clearly to cast out the mote out
of Christ. Our Lord's words imply, Judge not of thy brother's eye-And mayest attempt it with
those about you in a rigorous and severe manner; more decency, and a greater probability of success.
nor pass unnecessary or uncharitable censures upon  We may lay it down as a fixed and certain truth
them, as many of your countrymen are in the habit that the more we advance in genuine piety and vir
of doing: nay, judge not any man, without full, tue ourselves, we shall be the better able to form a
clear, and certain knowledge of the blameableness correct judgment of the conduct of others, and the
of his conduct, nor without absolute necessity, and  better qualified, both in point of skill and authority,
a spirit of tender love.  That ye be not judged-  to reprove and reform any thing that we may set
Yourselves with the like severity. F or with what amiss in their dispositions or behaviour. Our judgjudgment ye judge, ye shall be judged-Of God and  ment of their character and actions will be the more
man. " If you judge charitably, making proper al- charitable, and for that reason so much the more
lowances for the frailties of your brethren, and are  just: our rebukes will be the more mild, prudent, and
ready to pity and pardon their faults, God and man  winning; and our authority to press a reformation
will deal with you in the same kind manner; but if upon them  so much the more weighty. "How
you always put the worst construction on every  happy would the world be, if all who teach the
thing that it will bear, and are not touched with the  Christian religion would conscientiously observe
feeling of your brother's infirmities, and show no  the precept given them here by their Master."
mercy in the opinions you form of his character and    Verse 6. Give not, &c.-Even when the beam is
actions, no mercy will be shown to you from any  cast out of thine own eye.  Give not that w'hich is
quarter; God will treat you as you deserve, in the holy unto dogs —That is, talk not of the deep things
just judgment he shall pass upon your actions, and  of God to those whom you know to be wallowing
the world will be sure to retaliate the injury." —Mac- in sin; neither declare the great things God hath
knight. And with what measure ye mete, it shall done for your soul, to the profane, furious, persecutbe measured to you again-Awful words! So we ing wretches. Talk not of high degrees of holiness,
may, as it were, choose for ourselves, whether God  for instance, to the former; nor of your own expe
shall be severe or merciful to us. God and man  rience to the latter. But our Lord does in no wise
will favour the candid and benevolent: but they  forbid us to reprove, as occasion is, both the one and
must expect judgment without mercy, who have  the other. There is a transposition in the latter
showed no mercy.                                clauses of this verse, where, of the two things proVerses 3-5. And why beholdest thou the mote, &c. posed, the latter is first treated of. The sense is,
-In particular, why do you open your eyes to any  Give not-to dogs-lest, turning, they rend you.
fault of your brother, while you yourself are guilty  Cast not —to swoine, lest they trample them under
of a much greater? —The word Icappoc, here rendered their feet.
78                                                               a




Encouragement to pray to God.           CHAPTER VII.                     Promise of good things.
A. M. 4035. lest they trample them  under their   10 Or if he ask a fish, will he give A. M. 4035.
A. D. 31.                                                                              A. D. 31.
feet, and turn again and rend you.   him a serpent?
7 ~T e Ask, and it shall be given you; seek,   11 If ye then, h being evil, know how to give
and ye shall find; knock, and it shall be open- good gifts unto your children, how much more
ed unto you:                                     shall your Father which is in heaven give good
8 For f every one that asketh, receiveth; and  things to them  that ask him?.he that seeketh, findeth; and to him  that   12 Therefore  all things  iwhatsoever  ye
knocketh, it shall be opened.                    would that men should do to you, do ye even
9 g Or what man is there of you, whom if his so to them: for k this is the law and the proson ask bread, will he give him a stone?, phets.
e Ch. xxi. 22; Mark xi. 24; Luke xi. 9, 10, xviii. 1; John   gLuke xi. ll-13.  h Gen. vi. 5; viii. 21.-i Luke vi. 31.
xiv. 13; xv. 7; xvi. 23, 24; James i. 5, 6; 1 John iii. 22; kLev. xix. 18; Chap. xxii. 40; Rom. xiii. 8-10; Gal. v. 14,
v. 14, 15.-f Prov. viii. 17; Jer. xxix. 12, 13.  1 Tim. i. 5.
Verses 7-11. Ask, &c. —The exhortation contained  fish, &c.-Can you imagine any father could be so
in these verses may be considered as connected with  unnatural as to deny necessary supplies to his hunthe caution given in those immediately preceding, gry child; and instead thereof give him what would
and then the sense of it will be, If you be at a loss be useless or hurtful, would starve or poison him?
to know who are and who are not proper subjects  Consider, " if the wickedest wretches among yourof reproof or admonition; or to whom  you may  selves, the most peevish, weak, and ill-natured of
with propriety speak of the higher truths of Chris- you all, will readily give good gifts to their children
tianity, even of those of experimental religion, and  when they cry for them, how much rather will the
therefore want wisdom to guide you in these diffi- great God, infinite in goodness, bestow blessings on
culties, ask, and it shall be given you, &c. Or the  his children who endeavour to resemble him in his
passage may refer to the whole preceding discourse, perfections, and for that end ask his grace and other
and Christ might intend thereby to prevent his dis- spiritual and heavenly blessings?"  If ye then, beciples from being discouraged by the holiness of the  ing evil-If you, imperfect and evil as you are, and
doctrine, and the strictness of the precepts he had  some of you tenacious, froward, and unkind, yet
been inculcating, and therefore thus directs them to  know, being taught by natural affection, to give good
apply to God for supernatural aid; and assures them, gifts to your children-If you find your hearts disif they did so with fervency, importunity, and per- posed and ready to communicate the best of what
severance, they should not apply in vain. But, in- you have for their relief and sustenance, how much
dependent of their connection with what precedes more will your almighty and most beneficent Faor follows in this most admirable sermon, these  ther in heaven, who has a perfect knowledge of all
verses contain a most important direction and en- your wants, and can with perfect ease supply them,
couraging exhortation to the people of God to seek  and who himself has wrought in your hearts these
help of him in all difficulties whatsoever, and all benevolent dispositions, be ready to exceed you in
those aids of his Spirit, and other blessings neces- so expressing his kindness, as freely to give all
sary to their salvation. Seek, and ye shall find-  needful good things to them that by fervent prayer
Add to your asking your own diligent endeavours  ask them of him.
in the use of all other appointed means; and knock    Verse 12. Therefore all things, &c.-As if he had
-Persevere importunately in that diligence, and  said, But it is only on this condition that he will give,
your efforts shall not be in vain. What you ask  and continue to give them, viz., that ye follow the
shall be given you, provided you ask what is agree- example of his equity and benevolence, that you imiable to God's will: the spiritual blessings which you  tate the God of love; that, being " animated by his
seek, in this way, you shall find: and the door of goodness, you study to express your gratitude for it
mercy and salvation, at which you knock, shall cer- by your integrity and kindness to your fellow-creatainly be opened to you. For every one that thus tures, treating them, in every instance, as youwould
asketh, receiveth, &c.-Such is the goodness and  think it reasonable to be treated by them, if you were
faithfulness of God to his children.             in their circumstances and they in yours: for this is,
Our Lord next, to give his followers greater as- in effect, a summary and abstract of all the human
surance of obtaining from God the blessings which  and social virtues recommended in the moral prethey should ask and seek aright, illustrates the divine  cepts of the law and the prophets, and it was one of
goodness by reminding them of the imperfect good- the greatest ends of both to bring men to this equitaness and bounty of men to their offspring. What man  ble and amiable temper. I say, one of the greatest,
is there of you, or, among you; rts er;v ee vtwov avOpw- that this may be reconciled with our Lord's declawro. The words are very emphatical, and give great ring the love of God to be the first and great comstrength to our Lord's argument. As if he had said, mandment, Matt. xxii. 38. And, indeed, it is a most
I appeal to yourselves, is there a man among you, absurd and fatal error to imagine, that the regulation
in all this numerous assembly, who, if his son ask  of social life is the only end of religion."-Dodbread of him, will give him a stone? or if he ask a  dridge. Thus far proceeds the doctrinal part of this
a                                                                79




A caution to take heed and               ST. MATTHEN                        beware offalse pt ophets.
A. M. 4035.  13     1 Enter ye in at the strait gate;  q Do men gather grapes of thorns, A.M. 4035.
A. D. 31.                                                                                  A.D. 31.
for wide is the gate, and broad is the  or figs of thistles?                      A. D. 
way, that leadeth to destruction, and  many    17 Even so revery good tree bringeth forth
there be which go in thereat:                      good fruit; but a corrupt tree bringeth forth
14 1 Because strait is the gate, and narrow is  evil fruit.
the way, which leadeth unto life, and few there   18 A good tree cannot bring forth evil fruit,
be that find it.                                   neither can a corrupt tree bring forth good fiuit.
15 ~ " Beware of false prophets, "which come   19 S Every tree that bringeth not forth good
to you in sheep's clothing, but inwardly they  fruit is hewn down, and cast into the fire.
are 0 ravening wolves.'                             20 Wherefore, by their fruits ye shall know
16 P Ye shall know  them  by their fruits: them.
1 Luke xiii. 24.-' Or,How._-m Deut. xiii. 3; Jer. xxiii. 16; - * Eighth Sunday after Trinity, gospel, verse 15 to verse 22.
Chap. xxiv. 4, 5, 11, 24; Mark xiii. 22; Rom. xvi. 17,18; Eph. P Verse 20; Chap. xii. 33- -q Luke vi. 43, 44.  r Jer. xi.
v. 6; Col. ii. 8; 2 Pet. ii. 1-3; 1 John iv. 1.  nMic. iii. 5; 19; Chap. xii. 33. —s Chap. iii. 10; Luke iii. 9; John xv.
2 Tim. iii. 5. —-  Acts xx. 29, 30.                2, 6.
sermon. In the next verse begins the exhortation  here marked out.  Who come to you in sheep's clothto practise it.                                    in —With a form of godliness and fair professions
Verse 13. Enter ye in at the strait gate-The  of love; but inwardly they are ravening wolvesgate of true conversion, of self-denial, mortification, Not feeding but destroying souls; feeding themselves
and universal holiness; the gate in at which few, by the destruction of the flock. " A wolf in sheep's
comparatively speaking, are inclined to enter. " How  clothing," says Doddridge, is " grown into a proverb
strait," says Erasmus, in his paraphrase on the place, for a wicked man that makes a great profession of
"is the gate, how narrow the way that leadeth to  religion, yet cannot dissemble so well as not to be
life! In the way, nothing is to be found that flatters  discovered by attentive observation; which was just
the flesh, but many things opposite to it, poverty, the character of the Pharisees in our Saviour's days."
fasting, watching, injuries, chastity, sobriety. And  Ye shall know th em by their fruits-" A short, plain,
as for the gate, it receives none that are swollen  easy rule," says Mr. Wesley, "whereby to know
with the glory of this life; none that are elated and  true from false prophets: and one that may be aplengthened out with pride; none that are distended  plied by people of the meanest capacity, who are
with luxury; it does not admit those that are laden  not accustomed to deep reasoning. True prophets
with the fardels of riches, nor those that drag along  convert sinners to God; or at least confirm  and
with them  the other implements of the world. strengthen those that are converted. False prophets
None can pass through it but naked men, who are  do not.' They also are false prophets who, though
stripped of all worldly lusts, and who, having, as it they may declare the very truth, and that clearly
were, put off their bodies, are emaciated into spirits, and fully, yet do not adorn, but bring a reproach
which is the reason that it is sought after by so few."  upon it by their unholy conduct; and therefore are
For wide is the gate-The gate of impenitence and  not sent of God by his Spirit, but come in their own
unbelief, of carnal affections and fleshly lusts. This  name to declare God's word: hence, which is their
gate is obvious to all, and there is no need to seek  grand mark, they do not turn men from the power:t: men come to it of course; and broad, svpvxopo%, of Satan tunto God. Do men gather grapes of
spacious, is the way-Of vanity and sin, of evil dis- thorns, &c.-Can it b.e expected by you, in a compositions, words, and actions; and many there be  mon way, that you should reap spiritual advantage,
which go in thereat-Many, yea, the greater part of  or should obtain religious improvement, from the
mankind, evidently appear to enter in at that gate, teaching of wicked men, or of men whom God has
and to walk in that way. Becautse strait is the gate  not called to that work?
— Here our Lord assigns the reason why so many    Verses 17-20. Even so-As grapes are not reaped
enter in at the wide gate, and walk in the broad way:  from thorns, or figs from thistles, but the fruit will
it is because the other gate is strait, and the way  always be agreeable in its nature and kind to the tree
narrow, therefore they do not love either the one or that produces it; so every good tree bringeth forth
the other; they prefer a wider gate, and a broader good fruit —Scriptural doctrine, declared by holy
way; a gate which is entered without difficulty, and  men called of God to the work of the ministry, will
a way in which men may walk without either self- certainly be more or less instrumental in turning
denial or taking up the cross, and in which they find  men from the evil of their ways; and every minister
abundance of company.                              of Christ, or even private Christian, who is renewed
Verses 15, 16. Beware offalse prophets-Who in  in the spirit of his mind, and made a tree of righttheir preaching describe a broad way to heaven: it eousness, the planting of the Lord, will bring forth
is their prophesying, their teaching the broad way, the fruits of righteousness, to the praise and glory
rather than walking in it themselves, that is here  of God. For, in this respect, the fruits that men
chiefly spoken of. All those are false prophets who  produce will certainly be answerable to the actual
teach any other way than that which our Lord hath  state and disposition of their hearts.  Nor can it
80                                                                   a




Difference between building            CHAPTER VII.               on a good and badfoundation.
A. M. 4035. 21 ~ Not every one that saith unto  sayings of mline, and doeth them, I A. M. 4035
A. D. 31.                                                                             A. D. 31.
me, tLord, Lord, shall enter into the  will liken him  unto a wise man,
kingdom  of heaven; but he that doeth the  which built his house upon a rock:
will of my Father which is in heaven.            25 And the rain descended, and the floods
22 Many will say unto me in that day, Lord, came, and the winds blew, and beat upon that
Lord, have we u not prophesied in thy name? house; and it fell not: for it was founded upon
and in thy name have cast out devils? and in  a rock.
thy name done many wonderful works?              26 And every one that heareth these sayings
23 And x then will I profess unto them, I of mine, and doeth them  not, shall be likened
never knew  you: Y depart from  me, ye that unto a foolish man, which built his house upon
work iniquity.                                  the sand:
24 "f Therefore, -whosoever heareth these   27 And the rain descended, and the floods
t Hos. viii. 2; Chap. xxv. 11, 12; Luke vi. 46; xiii. 25; Acts 1 Cor. xiii. 2.-x Chap. xxv. 12; Luke xiii. 25, 27; 2 Tim.
xix. 13; Rom. ii. 13; James i. 22.,u Num. xxiv. 4; John xi. 51; ii. 19. —- Psa. v. 5; vi. 8; Chap. xxv. 41.:  z Luke vi. 47.
indeed be otherwise in the nature of things. For    Verses 22, 23. Many will say to me in that daya good tree cannot bring forth evil fruit —To do so  Many, both preachers and hearers, both ministers
would be to act contrary to its nature. Neither can  and people, Lord, Lord, have we not prophesied in
a corrupt tree bring forth good fruit-To bring  thy name?-Have we not declared the mysteries of
which forth there is no aptitude or tendency in its thy kingdom; preached excellent sermons; written
vicious nature. Every tree'that-After a fair and  edifying books; explained and enforced the doccompetent time of trial; bringeth not forth good  trines of thy word, even the prophecies thereof, and
fruit-But either produces none, or none but what is shown their fulfilment: nay, have we not ourselves
pernicious or useless; is hewn down-How fair and  foretold future events, and in thy name have cast
flourishing soever it may seem to be; and cast into  out devils-From those possessed by them, and done
the fire —To its utter destruction. Such will be the  many wonderful works —Even miracles of mercy as
end of hypocritical professors, and all ungodly men, well as ofjudgment? Then will Iprofess unto them.
especially ungodly ministers: they shall assuredly  I never knew you-Though I called you to be my
be overtaken by the righteous judgment of God.    servants, and you professed yourselves such, I never
Verse 21. Not every one, &c.-The Lord Jesus, knew you to be such, nor approved of you. So
having declared the whole counsel of God, with re- that even the working of the greatest miracles, and
gard to the way of salvation, and observed the chief the uttering the most undoubted prophecies, is not
hinderances of those who desire to walk therein, a sufficient proof that a man possesses saving faith,
now closes the whole with these and the following  nor will any thing of that kind avail to prove that
weighty words; thereby, as it were, setting his seal we are now accepted of God, or are in the way to
to his prophecy, and impressing his whole authority  meet with acceptance of him at the day of final acon what he had delivered, that it might stand firm  counts, without the faith productive of true and
to all generations: that saith, Lord, Lord —That is, universal holiness. Depart from me, ye that work
that makes a mere profession of my religion, that iniquity-For none can enter heaven but those that
gives me the title of Lord and Master, or claims an  are saved from their sins on earth. If we die in
interest in me as his Lord; that calls upon me and  our sins, where Jesus is we cannot come.
pretends to learn of me as a Teacher, to rely on me    Verses 24-27. Therefore, whosoever heareth these
as a Saviour, to obey me as a Lawgiver, be subject to  sayings of mine, &c. —In these words our Lord atme as a King and Governor; shall enter into the tests, in the most solemn manner, the certain truth
kingdomn of heaven-Shall be acknowledged as a and infinite importance of all he had delivered in
true member of the church militant, or be admitted  the foregoing sermon, and applies it to the coninto the church triumphant. Some that say unto  sciences of his hearers.  JWhosoever heareth these
Christ, Lord, Lord, shall be saved, being his true  sayings of mine, and doeth them-Whosoever he
disciples; but every one that does so shall not: be -that hears, considers, understands, believes, and
None, indeed, shall, as Christ here declares, but such  obeys the doctrine which I have now taught you;
as endeavour to fulfil the whole will of God in faith  I will liken him unto a wise man which built his
and holiness, viz., that will which is described in this house upon a rock-Whatever his former conduct
sermon. They that make it their care to understand  may have been, being now brought to repentance
the doctrine here declared, to experience the graces and amendment of life, and becoming a new creahere delineated, to perform the duties here enjoined, ture, he lays a solid foundation for present comfort
to shun the hinderances here guarded against, and  and everlasting security and joy. Observe well,
to embrace the helps here recommended,-they that reader, although other foundation for confidence
thus comply with this holy, acceptable, and perfect toward God, and a hope of eternal life, can no man
will of God, shall be acknowledged loyal subjects lay than that is laid, which is Jesus Christ, 1 Cor.
of Christ's kingdom here, and shall undoubtedly be iii. 11; yet we pretend in vain to build on him, if
admitted to reign with him hereafter.           we do not obey his doctrine, and make it the rule of
VOLt. )I.   )                                                      81                a




A leper applies to Christ,                 ST. MATTHEW.                            and is healed by him.
A. M. 4035. came, and the winds blew, and beat  ed these sayings, a the people were A. M. 4035.
A. D. 31.                                                                                      A.D. 31..
upon  that house; and it fell: and  astonished at his doctrine.
great was the fall of it.                             29 b For he taught them  as one having au28 And it came to pass, when Jesus had end-  thority, and not as the scribes.
a Chap. xiii. 54; Mark i. 22; vi. 2; Luke iv. 32.-  b John vii. 46.
our whole conduct.  Therefore. there is no incon- sure that no wintry storm  or tempest would ever
sistency between the doctrine here advanced by our  assail it. And the rain descended, fc. and beat upon
Lord, and that of the apostle in the passage just that house, and it fell-For the foundation being
quoted; nor between the same apostle's declaring, bad, neither the height of the structure, nor its wide
1 Cor. vii. 19, Circumcision is nothing, 4c., but the  dimensions, could be any security to it: and great
keeping of the commandments of God; and his as-  was the fall of it-Even as great as the building had
serting to the Galatians, chap. v. 6, That nothing  been. " A lively emblem," says Doddridge, "of the
availeth but faith which worketh by love.  For the  ruin which will another day overwhelm the unhappy
faith he speaks of is always followed by obedience  man who trusts to an outward profession and form
to the commandments of God, of which it is the  of godliness, when he does not sincerely and prae
root and principle.  And the rain descended, and  tically regard it."
the floods came, and beat upon that house-These    Verses 28, 29. And the people were astonished at
words of our Lord imply that every man's religion, his doctrine-Struck with wonder, having never
with the confidence and hope which he builds there-  heard such doctrine before, nor any doctrine on reon, must, sooner or later, be severely tried; and it  ligious subjects, delivered with such solemnity and
fell not, for it was founded on a rock-Thus the re-  sweetness, or with such force and energy.  Christ's
ligion of the true, practical Christian, with all his  words, it appears, made a wonderful impression on
present comforts and future hopes, remains firm  their minds.  For he taught them as one having
and unshaken, how severely and violently soever it  authority-With a dignity and majesty peculiar to
may be assaulted.  And every one that heareth these  himself, as the great lawgiver, and with the demonsayings, and doeth them not-Who is a mere hearer  stration and power of the Spirit; and not as the
of the word, and not a doer of it, how constantly  scribes-Their established teachers, "whose lecsoever he may attend to hear it, and whatever zeal tures, for the most part, were absolutely trifling;
he may profess for the doctrine he hears; shall be  being drawn from  tradition, or from  the comments
likened unto a foolish man, &c.-A man possessed  of other doctors, which these ignorant and corrupt
of neither foresight nor consideration; who built his  teachers substituted in the place of Scripture, reahouse upon the sand-Without taking any care to  son, and truth."-Macknight.
find or lay a firm foundation for it, as if he were
CHAPTER VIII.
The evangelist, having given us a general idea of our Lord's procedure after his entrance on his public work, by informing
us, chap. iv. 23, that he went about preaching the gospel, and healing all manner of sickness; having shown that the doctrine
he preached was both confirmed and recommended by the cures he wrought, and having, in the three last chapters, given
us a specimen of his preaching, he comes now to give some instances of the miracles he wrought, which proved him to be a
teacher come from God, and the great healer, or restorer, of a fallen and disordered world. Here we have, (1,) His
cleansing of a leper, 1-4. (2,) His healing a centurion's servant afflicted with a palsy, 5-13. (3,) His healing Peter's
mother-in-law of a fever, and many others, 14-18. (4,) His conversing with two persons who were inclined to follow him,
and showing them how he ought to be followed, 19-22. (5,) He stills a terrible storm by a word's speaking, 23-27.
(6,) He cures two demoniacs, permitting the demons which had possessed them to enter into a herd of swine, which, rushing
violently into the sea, are drowned, 28-32. (7,) The inhabitants of the country, informed of this, desire him to go out of
their coasts, 33, 34.
A. M. 4035. W  HEN  he was con.e down from    2 a And, behold, there came a leper A. M. 4035.
A. D. 31.                                                                                      A. D. 31.
the mountain, great multitudes  and  worshipped him, saying, Lord,
followed him.*                                       if thou wilt, thou canst imake me clean.
* Second Sunday, Epiphany, gospel, verse 1 to verse 14.       a Mark i. 40, &c.; Luke v. 12, &c.
NOTES ON CHAPTER VIII.                   tudes followed him-To the town toward which he
Verse 1. When he was come down from the moun-  went, desirous, probably, of receiving further intain-Where he had delivered the divine discourse  struction from him, or of witnessing the performance
contained in the preceding chapters; great multi-  of some of his miraculous acts.  Ardl, behold, there
a               82                                                 ( 6* )




COrtst'heals a leper,                  CHAPTER VIII.                adlt eSljoins silence upon him.
A.. 4035.  3 And Jesus put forth his hand,  4 And Jesus saith unto him, b See thou A.Xr.4035
A. D. 31.                                                                              A. D. 31
and touched  him, saying, I will; tell no man; but go thy way, show thybe thou clean.  And immediately his leprosy  self to the priest, and offer the gift that c Moses
was cleansed.                                   commanded, for a testimony unto them.
b Chap. ix. 30; Mark v. 43.                    c Lev xiv. 3, 4, 10; Luke v. 14.
came a leper-Leprosies, in those countries, were  the miracles he had wrought upon them. And this
seldom curable by natural means, any more than  he seems to have done, chiefly for one or more of
palsies or lunacy. It is likely, though this leper these reasons: 1st, to prevent the multitudes from
might not mix with the people, he had heard our thronging him, in the manner related Mark i. 45;
Lord at a distance. And worshipped him-That is, 2d, to fulfil the prophecy, (Isa. xlii. 1, &c.,) that
kneeled, or fell down before him; saying, Lord, if  he would not be vain or ostentatious: this reason
thou wilt, thou canst make me clean-Doubtless, he  St. Matthew assigns, chap. xii. 17, &c.; 3d, to avoid
had seen or been informed of some of the miracu- being taken by force and made a king, John vi. 15;
lous cures which Christ had wrought. Jesus put and, 4th, that he might not enrage the chief priests,
forth his hand and touched him-Though leprosies  scribes, and Pharisees, who were the most bitter
were the most nauseous of all the distempers inci- against him, any more than was unavoidable, Matt.
dent to the human body, and the most infectious, xvi. 20, 21. But show thyself to the priest-That is,
insomuch that the bare sight of a leper could not to any one of the priests to whom the rest have
fail to raise a loathing in all who looked on. him; committed the office of examining cases of leprosy.
nevertheless, Jesus, with great benignity, drew near Here it is well observed byDr. Lightfoot, that, though
and touched this man, and, instead of being polluted  the priesthood was much degenerated from its pririby touching him, cleansed the leper with his touch, itive institution, and many human inventions were
and sent him away very joyful by reason of his added to God's law, touching the priest's examinacure, which rendered him agreeable to himself, and  tion of the lepers who pretended to be cleansed; yet
gave him access again to the society of men. Ira- Christ sends this leper to submit to all these human
meediately his leprosy was cleansed-Immediately  inventions, as knowing that, though they indeed
on Christ's touching him, and saying, Iwill, be thou  corrupted, yet they did not destroy the divine insticlean-How wonderful the power thus displayed! tution, and annihilate the office. For a testimony
and how irresistible, one would suppose, must be  to them-That is, offer thy gift for a testimony that
the evidence, arising from such a fact, of the divine  thou art cleansed frona thy leprosy. Dr. Campbell,
mission and authority of the person who performed  by the then here mentioned, understands, the people,
such a cure; who restored, in a moment, to perfect and therefore translates the clause, Make the oblasoundness, the body of a man covered all over with  tion prescribed by Moses for notifying [the cure] to
the most loathsome disease imaginable! Observe, the people. The them here, says he, " could not be
reader, the instruction which this miracle gives us. the priests, for it was only one priest, (namely, the
Our souls are by nature entirely overspread with  priest then intrusted with that business,) to whom
the leprosy of sin, and where can we apply for help  he [the man cleansed] was commanded to go. Bebut to the healing power and recovering grace of sides, the oblation could not serve as an evidence to
this Divine Saviour?  And be the malady ever so  the priest. On the contrary, it was necessary that
deep, spreading, or inveterate, we may surely adopt he should have ocular evidence, by an accurate inthe words of this leper, and say, Lord, if thou wilt, spection in private, before the man was admitted
thou canst make me clean. And we have every rea- into the temple, and allowed to make the oblation;
son to hope, if we so apply, that his compassion  but his obtaining this permission, and the solemn
will be moved in our favour, and his power exerted  ceremony consequent upon it, was the public testifor our cure.                                    mony of the priest, the only legal judge, to the
Verse 4. Jesus saith, See thou tell no man-Al- people, that the man's uncleanness was removed.
though our Lord was now followed by a great This was a matter of the utmost consequence to the
multitude of people, yet it seems not many of them  man, and of some consequence to them. Till such
were witnesses of this miracle, Jesus, probably, testimony was given, he lived in a most uncomforttaking the person aside from the people before he  able seclusion from society. No man durst, under
wrought it, otherwise, as Doddridge observes, it pain of being also secluded, admit him  into his
does not appear that there could have been room  house, eat with him, or so much as touch him. The
for this charge of secrecy; the meaning of which  antecedent, therefore, to the pronoun them, though
undoubtedly was, Tell no man that thou wast healed  not expressed, is easily supplied by the sense. To
by me; that is, as some suppose, till thou hast offered  me it is equally clear, that the only thing meant to
thy gift to the priest; and he, by receiving it, hath  be attested by the oblation was, the cure. The supowned thee to be clean from thy leprosy; lest they, positions of some commentators on this subject are
hearing that thou wast cleansed by me, should, out quite extravagant. Nothing can be more evident,
of envy to me, refuse to acknowledge thy being  than that the person now cleansed was not permitcleansed. It must be observed, however, that he  ted.to give any testimony to the priest, or to any
commanded many others absolutely to tell none of other. concerning the manner of his cure, or the
a                                                               83




Jesus heals the servant of              ST. MATTHEW.                    a centurion at Capernaum.
k. M. 4035. 5  [ d And when Jesus was entered  soldiers under me: and I say to this A. M. 4035.
A. D. 31..                                                                              A. D. 31.
into Capernaum, there  came  unto  man, Go, and he goeth; and to anhim a centurion, beseeching him,                  other, Come, and he cometh; and to my ser6 And saying, Lord, my servant lieth at home  vant, Do this, and he doeth it.
sick of the palsy, grievously tormented.           10 When Jesus heard it, he marvelled, and
7 And Jesus saith unto him, I will come and  said to them that followed, Verily I say unto you,
heal him.                                         I have not found so great faith, no, not in Israel.
8 The centurion answered and said, Lord, e I 11 And I say unto you, That g many shall
am not worthy that thou shouldest come under  come from the east and west, and shall sit down
my roof: but f speak the word only, and my  with Abraham, and Isaac, and Jacob, in the
servant shall be healed.                          kingdom of heaven:
9 For I am  a man under authority, having   12 But hthe children of the kingdom i shall be
d Luke vii. 1, &c.  e Luke xv. 19, 21.-  f Psa. cvii. 20.   h Chap. xxi. 43.-i Chap. xiii. 42, 50; xxii. 13; xxiv. 51;
f Gen. xii. 3; Isa. ii. 2, 3; xi. 10; Mal. i. 11; Luke xiii. 29; Acts xxv. 30; Luke xiii. 28; 2 Pet. ii. 17; Jude 13.
x. 45; xi. 18; xiv. 27; Rom. xv. 9, &c.; Eph. iii. 6.
person by whom it had been performed.'Opa /n- he bestowed on it, with a view to make it the more
devt euw,, See thou tell nobody. The prohibition is conspicuous, declaring he had not found such great
expressed by the Evangelist Mark in still stronger faith, namely, in the divine power resident in Jesus,
oerms. Prohibitions of this kind were often trans- (who, by outward appearance, was only a man,)
gressed by those who received them; but that is not no, not in Israel. Thus he taught those around
a good reason for representing our Lord as giving  him what to admire; not worldly pomp, or glory,
contradicting orders."                            or valour, but the beauty of holiness, and the ornaVerse 5. There came unto him a centurion-A  ments which are in the sight of God of great price.
captain of a hundred Roman soldiers, in Herod's  Observe, reader, the wonders of grace should affect
pay; saying, My servant lieth sick of the palsy, us more than the wonders of nature or providence,
grievously tormented-Or, afflicted, as the word  and spiritual attainments more than any achieve/aaavtoiqeEvo' often signifies.  Palsies are not at- ments in this world.
tended with torment. Jesus seith, I will come and    Verses 11, 12. From this exalted pitch of faith,
heal him —Thus showing both his kindness, and  found in a heathen, Jesus took occasion to declare
how acceptable to him the humanity of this centu- the merciful purpose which God entertained toward
rion to his servant was.  The centurion answered, all the Gentiles, namely, that he would accept their
Lord, I am not worthy, &c.-That is, he signified  faith as readily as the faith of the Jews, and admit
that he did not mean Christ should take the trouble  them, with the founders of the Jewish nation, to the
of going to his house, he being a Gentile, but only  privileges and blessings of his kingdom. Many,
that he would be so good as to command his ser- says he, shall come from  the east and qwest, &c. —
vant's cure, though at a distance; for he knew his  Many, from the farthest parts of the earth, shall
power was equal to that effect, diseases and devils  embrace the terms, and enjoy the rewards, of the
of all kinds being subject to his command, as his  gospel covenant established with Abraham. But
[the centurion's] soldiers were to him. For I am  the Jews, who have the first title to them, shall be
a man under authority, &c.-As if he had said, shut out from the feast; from grace here, and glory
If I, who am but an inferior officer, can make the  hereafter. The words, avatc2tL9yocovat eiTra A6paalt,
soldiers under my command, and the servants in  &c., properly signify, shall sit down at table with
my house, go whither I please, and do what I please, Abraham, &c., a phraseology often used in Scripmerely by speaking to them; much more canst thou  ture, which represents the present privileges and
make diseases go or come at thy word, seeing they  future rewards of the righteous, and especially the
are all absolutely subject to thee.  When.Jesus latter, under the idea of a sumptuous entertainment.
heard it, he marvelled-Our Lord's marvelling on  See Luke xiv. 15; Matt. xxii. 1; Rev. xix. 9. And,
this occasion, by no means implies that he was ig- though the joys of heaven be all of a spiritual kind,
norant either of the centurion's faith, or of the  this metaphor needs not be thought strange, since,
grounds on which it was built. He knew all this  as Le Clere observes, "we can neither speak ourfully before the man spake one word. But as he  selves, nor understand others speaking of our state
possessed a real human, as well as a real divine na- in the life to come, unless phrases taken from the
ture, and is elsewhere represented as susceptible of affairs of this life be made use of."  Bivt the children
the human affections of desire, aversion, joy, and  of the kingdom-So he terms the Jews, even the
sorrow, so he is here represented as influenced by  unbelieving Jews, because they had been born and
that of admiration, a passion excited by the great- brought up within.the pale of the visible Church,
ness and beauty of an object, as well as by its nov- and enjoyed all the advantages which it afforded
elty and unexpectedness. And he expressed his 0d- its members: shall be cast out into outer darknessmiration of the centurion's faith, in the praise which  Our Lord here alludes to the custom which the an84                                                                 a




Peter's mother-in-law, and othe, s,    CHAPTER VIII.                 healed of serious afflictions.
N. M. 4035. cast out into outer darkness: there shall with devils: and he cast out the spi- A. M. 4035.
A. D. 31.                                                                             A. D. 31.
be weeping and gnashing of teeth.    rits with his word, and healed all that
13 And Jesus said unto the centurion, Go  were sick:
thy way; and as thou hast believed, so be it  17 That it might be fulfilled which was
done unto thee.  And his servant was healed  spoken by Esaias the prophet, saying, n Himin the self-same hour.                          self took our infirmities, and bare our sick14 T k And when Jesus was come into Pe- nesses.
ter's house, he saw 1 his wife's mother laid, and   18 ~[ Now when Jesus saw great multitudes
sick of a fever.                                about him, he'gave commandment to depart
15 And he touched her hand, and the fever unto the other side.
left her: and she arose, and ministered unto   19 o And a certain scribe came, and said unto
them.                                           him, Master, I will follow thee whithersoever
16 ~ m When the  even was  come, they  thou goest.
brought unto him  many that were possessed   20 And Jesus saith unto him, The foxes
k Mark i. 29-31; Luke iv. 38, 39.-1 1 Cor. ix. 5.-m Mark  n Isa. liii. 4; 1 Pet. ii. 24.-o Luke ix. 57, 58.
i. 32, &c.; Luke iv. 40, 41.
cients had of making their great entertainments, a cure. Only, because it was the sabbath, they did
for the most part, in the evening, with candlelight. not come immediately to him. They waited till the
And the outer darkness, or darkness without the  holy rest was ended, which, according to the Jewish
house, signifies, 1st, the state of heathenish dark- form of the day, was at sunsetting, at which time,
ness, or of ignorance.and error, in which those are  according to Mark i. 32, and Luke iv. 40, they
who are without the pale of the Church of God, and  brought the sick in great numbers to him: and he
into which, it is here foretold, the Jews should be took pity on them and healed them all, casting out
cast for their rejection of Christ; and, 2d, the state  the devils from the demoniacs with his word-His
of future misery, into which, as many of them as authoritative and powerful word, the same by which
continued till death in impenitence and unbelief, he made the world, and all things therein.  That
should finally be cast, with all hypocrites and unbe  it might be fulfilled which was spoken by Esaias
lievers. And Jesus said, Go thy way, &c.-Having  -That is, whereby was fulfilled, namely, in a lower
spoken, as observed above, he dismissed the centu- sense than that primarily intended by the prophets;
rion with an assurance that his servant was well; saying, Himself took our infirmities, &c.-Isaiah
and at the same time intimated that the miracle had  spoke it in a more exalted sense. The evangelist
been wrought in consequence of, and according to, here only alludes to those words as being capable
hisfaith, which, though not the meritorious cause  of this lower meaning also. Such instances are
of the cure, had been the means through which the  frequent in the sacred writings, and are elegances
Lord Jesus had been pleased to effect it. Anzd his rather than imperfections. He fulfilled these words
servant was healed in the self-same hour —Or, ra- in the highest sense, by bearing our sins in his own
ther, in that instant, as ev rYl opa eLetvV, here evi- body on the tree: in a lower sense, by sympathizing
dently means.                                   with us in our sorrows, and healing us of the disVerses 14, 15. And when Jesus was come into Pe- eases which were the fruit of sin.
ter's house-As is related Mark i. 29, &c.; he saw    Verses 18-20. Noww'when Jesus saw great multihis wvife's mother laid-Peter was then young, as tudes-When Jesus did the things before mentioned
were all the apostles; sick of a fever-Fevers are  he was in Capernaum, verse 5, but the multitude
ordinary distempers, and often cured by ordinary  pressing him, he gave orders to pass over the sea of
means, but this was a greatfever, Luke iv. 38; and  Galilee, otherwise called the sea of Tiberias, that
it is probable such means, though used, had proved  both himself and the people might have a little rest;
ineffectual. And he touched her hand, and the fever And a certain scribe came-Namely, as they went
left her-Namely, immediately.  The cure was in the way from the house, out of which he came,
wrought in an instant, and not slowly, like cures to the shore where he proposed to embark. See
produced in the course of nature, or by medicine. Luke ix. 57. And said unto him, with all the apFor though the length and violence of her distem- pearance of profound respect, Master, I willfollow
per had brought her into a weak and languid state, thee whithersoever thou goest-Being determined
her full strength returned all at once, insomuch, to devote myself entirely to the service of thy kingthat, rising up immediately, she prepared a supper dom. This scribe seems to have concluded, from
for them, and served them while at meat, showing  the zeal with which the people flocked about our
hereby that she was perfectly restored.         Lord, that he would soon declare himself to be the
Verses 16, 17. When even was come, they brought Messiah, and become a mighty prince; Jesus, thereunto him many, &c.-The news of this miracle be- fore, knowing his motives to be of a worldly and
ing spread through the town, those who had sick  ambitious nature, saith unto him, The foxes have
relations or friends resolved to apply to Jesus for holes, &c. As if he had said, Do not flatter yourself
a                                                                85




Jesus enters into a ship,            ST. MATTHEW.                         and stills a tempest.
A. M. 4035. have holes, and the birds of the air in the sea, insomuch that the ship was A. M. 4035.
A.D. 31. have nests; but the Son of man hath  covered with the waves: but he was A.D. 31.
not where to lay his head.                       asleep.
21 P And another of his disciples said unto him, j 25 And his disciples came to him, and awoke
Lord, q suffer me first to go and bury my father. him, saying, Lord, save us: we perish.
22 But Jesus said unto him, Follow me; and   26 And he saith unto them, Why are ye
let the dead bury their dead.                   fearful, O ye of little faith?  Then she arose,
23 ~ And when he was entered into a ship, and rebuked the winds and the sea; and there
his disciples followed him.'                    was a great calm.
24 r And behold, there arose a great tempest  27 But the men marvelled, saying, What
P Luke ix. 59, 60.  q 1 Kings xix. 20.-* Fourth Sunday,   r Mark iv. 37, &c.; Luke viii. 23, &c. —-  Psa. lxv. 7;
Epiphany, gospel, verse 23 to the end.         lxxxix. 9; cvii. 29.
with the expectation of any temporal advantages sage, either in that vessel or any others that were
from  attending me, for I plainly tell you, that near. And there arose a great tempest in the sea
whereas (not to speak of domestic animals which  -Zetoo-o tEryag, a great commotion, or, agitation of
are under the care of man) even the very foxes the waters, namely, in consequence of a sudden
have holes, &c., for themselves and their young, but change of the weather, and storm coming on: an
the Son of man, successful as his kingdom must at emblem this of the storms of persecution which
length be, now appears in such low circumstances, should afterward assault his church. Insovmuch that
that he has not so much as a place where he may lay  the ship was covered with the waves-Which threat
his head; and his followers must expect no better ened to sink it and all that were in it to the bottom
condition. Therefore do not follow me from any  So the time of man's extremity is God's opportunity
view of temporal advantage. The phrase Son of but he was asleep-Being fatigued, it seems, with
man, is borrowed from Daniel vii. 13, where the  the labours of the day. And his disciples awoke
prophet describes the universal dominion to which  him —Being terribly afraid, while they beheld the
the Messiah, in quality of the Son of man, was to  sky lowering, heard the winds roaring, and observed
be raised. This name, therefore, when applied to  the sea and the clouds to be driven with the fury of
our Lord, at the same time that it denotes his hu- the tempest; saying, Lord, save Ius, wve perishman nature, brings into view the glorious kingdom  Thus manifesting both their faith in his power, and
over which, in his human nature, he was to preside. their weakness in not considering who was with
Nevertheless, on several occasions it is used in a them in the ship. And he saith, Why are yefearful
sense which implies deep humiliation, being the  -Can ye imagine that God would suffer me to be
name given to the ancient prophets on account of lost in a tempest? or that I would consult my own
the low estimation in which they were sometimes safety in the neglect of yours? The disciples, hayheld by their countrymen. It is the appellation  ing seen their Master perform many miracles, had
which Christ commonly gives himself, and that, as abundant reason to rely on his power and goodness,
it seems, out of humility, as having a relation to his even in a greater danger than this. For, though
mean appearance in this world.                 their vessel had sunk, he who gave sight to the
Verses 21, 22. And another said, Lord, &c. —Luke  blind, cleansed the lepers, drove away palsies and
informs us, chap. ix. 59, that Christ had said to this fevers with speaking a word, could easily have
man, F'ollow me, to which command he replied, as saved them all, by making them walk firmly on the
is here stated, Lord, suffer mne first to go and bury  water, as he enabled one of them to do afterward.
myfather-His meaning seems to be, Suffer me to  Their timidity, therefore, was altogether culpable,
continue at home with my father, who is far ad- and the reproof he gave them just; O ye of little.vanced in years, till I have performed the last filial faith?-As if he had said, You undertook this voyoffice to him, in committing his body to the dust: age at my command, and are you afraid that you
for it does not appear that his father was already  should perish in it?  Then he arose, and rebzuked
dead.  But Jesus said, Follow me-Namely, im- the winds-As a master might do a company of
mediately; and let the dead bury their (dead-Let turbulent servants. First he composed the spirits
such as are dead in sin, spiritually dead, being in- of his disciples, then the sea. And there was a
sensible to the concerns of their souls and eternity, great calm-Namely, instantly, as soon as he had
employ themselves in interring their deceased rela- uttered the words, Peace, be still, Mark iv. 39.
tives and friends: or, leave the business of the world  But the men marvelled-Luke says, Being afraid,
to those that are alive to it, and dead to God and  they w:ondered, chap. viii. 25: and Mark, They
things divine.                                  feared exceedingly; saying,. What manner of
Verses 23-27. When he was entered into the ship  man is this?-Surely he is more than man, who
-Being, as is said above, about to cross the lake; can thus command winds and seas! This reflection
his disciples followed him-Even as many as were  of theirs, as well as their fear in the time of danger,
desirous of learning of him, and could get a pas- may seem to some unaccountable, considering to
86                                                             a




Jesus casts out devils,                CHAPTER VIII.                 which enter a swine-herd.
A. M. 4035. manner of man is this, that even the   30 And there was a good way off A. M. 4035
A. D. 31.                                                                         nA. nd. 31.
winds and the sea obey him!          from  them  a herd of many swine. 31.
28  [ t And when he was come to the other feeding.
side, into the country of the Gergesenes, there   31 So the devils besought him, saying, If thou
met him two possessed with devils, coming out cast us out, suffer us to go away into the herd
of the tombs, exceeding fierce, st that no man  of swine.
might pass by that way.                         32 And he said unto them, Go.  And when
29 And behold, they cried out, saying, What they were come out, they went into the herd of
have we to do with thee, Jesus, thou Son of swine: and behold, the whole herd of swine
God? art thou come hither to torment us before ran violently down a steep place into the sea,
the time?                                     and perished in the waters.
tMark v. 1, &c.; Luke viii. 26, &c.
how many and great miracles of his they had been  out-Which they suspected he would do; suffer us
witnesses. But it must be observed that hitherto  to go into the herd of swine-By making this rehis miracles were generally upon diseased persons, quest the devils acknowledged that it was not in the
and that, till now, he had given no proof of his do- power even of a legion of them to do any mischief
minion over the elements of wind and water, which, to so contemptible a creature as a swine without
it seems, were thought less subject to human power Christ's permission, far less could they destroy the
than distempers of the body.                   man in whom they lodged. Indeed the whole of
Verse 28. And when he was come to the other this history teaches us to rely on the providence of
side, &c.-This history is related by Mark, chap. God, and not to live in fear of evil spirits. They
v. 1-4, &c.; and by Luke, chap. viii. 26, 27, more  are under the strictest restraint, and cannot hurt us
at large than here by Matthew: and they report it without the divine permission. Mark says that they
to be done in the country of the Gadarenes, who, it first besought him much, that he would not send them
is evident, were the same people with those called  out of the country; and Luke, that he wcould not
here Gergesenes; Gadara and Gergesa being towns command them to go into the deep, eit a6voaov, into
near each other, and the country between them  the abyss, meaning, doubtless, the place where
taking its name indifferently from  either place. wicked spirits are punished. By requesting to be
There met him  two possessed with devils-St. permitted to enter into the swine, "they doubtless
Mark and St. Luke mention only one, who was proposed to prevent any good effect which the miprobably the fiercer of the two, and the person  racle of delivering the men from their power might
who spoke to our Lord first. But this is no way  have had on the Gadarenes, and to render Christ
inconsistent with the account which St. Matthew  odious to that wicked people."  Their design could
gives.  The tombs-Doubtless those malevolent not be hid from Jesus, nevertheless he granted their
spirits love such tokens of death and destruction. request, " not only because he knew it would render
Tombs were usually in those days in desert places, the miracle more public, but because it would prove
at a distance from towns, and were often made  the reality of the possession, and make men under
in the sides of caves, in the rocks and mountains. stand both how great the power of evil spirits is,
No one could pass-Safely.  And behold, they  and how terrible the effects of their malice would
cried out-Namely, the devils, using the man's be, if they were not restrained.  For no sooner
tongue, What have we to do with thee-Why  was the permission granted, than the keepers, who
dost thou concern thyself about us? —It is a Hebrew  were with the swine, and the disciples, who were at
phrase, made use of when men wish not to be a distance, beheld, to their great astonishment, the
troubled with the company or importunity of others. whole herd running furiously down the mountains,
Jesus, thou Son of God-The devils knew him to  and leaping from the tops of the rocks into the sea,
be the Son of God, though the Jews would not where they were drowned, to the number of two
believe that he was. Art thou come to torment ts thousand; while the possessed furious madmen bebefore the time-Before the great day of judgment?  came all of a sudden meek and composed, having
Verses 30-32. And there was a good way offfrom  recovered the entire use of their reason, the first
them-That is, at a considerable distance, although, exercise of which doubtless would lead them to a
it seems, within their view; a herd of many swine-  high admiration of his goodness, who had delivered
Which it was not lawful for the Jews to keep, much  them from the oppression of the devil. Jesus might
less to eat: yet great numbers of them were bred  permit the devils thus to fall on the herd as a punup in that extreme part of the country, out of re- ishment also to the Gadarenes for keeping swine,
gard to the gain of such merchandise, for they sold  which were a snare to the Jews, and to make trial
them to the Roman soldiers, and other Gentiles, who  of their disposition, whether they would be more
were very numerous in these parts. So the devils affected with the loss of their cattle, than with the
besought him —For they were entirely in his power, recovery of the men, and the doctrine of the kingand under his control; saying, if thou castest us dom. WVhatever were the reasons, it is certain that.
a                                                             87




Jesus heals a man who                    ST. MATTHEW.'was sick of the palsy
A.M. 4035.  33 And they that kept them  fled,   34 And behold, the whole city came A. M. 4035.
and went their ways into the city, out to meet Jesus: and when they
and told every thing; and what was befallen  saw him, u they besought him  that he would
to the possessed of the devils.                    depart out of their coasts.
u Deut. v. 25; 1 Kings xvii. 18; Luke v. 8; Acts xi. 39.
though he might rightfully have used all men's pro- observed the demoniacs sitting at his feet, clothed,
perties as he pleased, yet this, and the withering of  and in their right minds: (the disciples having, it
the barren fig-tree, are the only instances wherein  seems, charitably supplied them  with such upper
man suffered the least damage by any thing our  garments as they could spare,) they perceived how
Lord ever did. However, neither the owners of the  great Christ's power was, and were exceedingly
herd nor of the fig-tree could justly complain of  afraid, having trespassed in the matter of the swine,
their loss, since the good of mankind, not in that which was an unclean food; or, if the herd belonged
period and corner only, but in every succeeding age, to the Syrian inhabitants of the town, they might
through all countries, has been so highly promoted  know the law, and consequently, taking the destrucat such a trifling expense to them."  "No miracles  tion of their cattle as a rebuke, they could not but
are more suspicious than pretended dispossessions, dread further punishment from this prophet of the
as there is so much room for collusion in them; but Jews, who was come to vindicate the neglected init was self-evident that a herd of swine could not be  stitutions of Moses; and therefore besought him
confederates in any fraud: their death, therefore, in  that he awould depart out of their coasts-For they
this instructive and convincing circumstance, was  loved their swine better than their souls! And are
ten thousand times a greater blessing to mankind  not many of the same mind?  And Jesus, who nethan if they had been slain for food, as was intend- ver forced his company on those who were so ined."-See Macknight and Doddridge.                  sensible of its value as not to desire it, nor wrought
Verses 33, 34. They that kept them-went into  miracles of healing without being asked, went into
the city, and told every thing-And also in the coun- the ship and returned back again, Luke viii. 37.
try, Luke viii. 34. They circumstantially related. Thus the destruction of the swine had the effect
what had happened to the two demoniacs, and how  which the devils proposed. The men, however,
the demons had been ejected from them. And the  who had been possessed by the demons, but were
wole city came out to meet Jesus —Their curiosity  now delivered, and in their right minds, and, no
was excited, and they went out in crowds to see  doubt, full of the praises of Jesus, remained in the
what was done, and to satisfy themselves, on the  country, by his direction, to be living witnesses of
testimony of their own senses, as to the truth of so  his power and goodness, and of the stupidity and
rtnparalleled a fact. And'when they saw him —And I ingratitude of these Gadarenes. Mark v. 19.
CHAPTER IX.
Christ, on his return to Capernaum, (1,) cures a paralytic, who was let down through the roof of the house, 1-8. t2,) He
calls Matthew, eats and converses freely with publicans and sinners, and vindicates his conduct in so doing, 9-13.
(3,) Reasons in defence of his disciples, who were blamed for not fasting, after the example of the Pharisees, 14-17.
(4,) Heals a diseased woman, and restores to life a ruler's daughter, 18-26. (5,) He gives sight to two blind men, 27-31.
(6,) Dispossesses a demoniac, 32-34. (7,) Goes through the cities and villages, teaching and working miracles; and,
being greatly affected with the state of darkness and sin in which the Jewish people now were, directs his disciples to pray
for instructers to be raised up and sent to them, 35-38.
A. M. 4035. AND  he entered into a ship,* and   2 b And behold, they  brought to A.M. 4035.
passed over, aand came into his  him  a man sick of the palsy, lying  A.D. 31.
own city.                                          on a bed: c and Jesus, seeing their faith, said
* Nineteenth Sunday after Trinity, gospel, verse 1 to verse 9. a Chap. iv. 13.  b Mark ii. 3; Luke v. 18.  c Chap viii. 10.
NOTES ON CHAPTER IX.                   for the further elucidation of what is here recorded.
Verse 1. He came into his own city-Namely, And Jesus, seeing theirfaith —Both that of the paCapernaum. And they brought him a man sick of  ralytic, and of them that brought him, viz., their inthe palsy-The history of this miracle is related  ward persuasion of his divine power, and their conMark ii. 1-13, and Luke v. 18-26, with more circum- fidence in his goodness; said to the sick of the palsy,
stances than are here mentioned by Matthew, which  Son-A title of tenderness and condescension, be
passages the reader is therefore desired to consult, of good cheer; thy sins be forgivenz thee-By this
88                                                                    a




The scribes accuse Christ of blasphemy.   CHAPTER IX.    Matthew is called on to follow Christ.
A. M. 4035. unto the sick of the palsy, Son, be J he to the sick of the palsy,) Arise, take A. M. 4035.
of good cheer; thy sins be forgiven  up thy bed, and go unto thy house.   A.D. 31.
thee.                                            7 And he arose, and departed to his house.
3 And behold, certain of the scribes said with-   8 But when the multitude saw it, they marin themselves, This man blasphemeth.            velled, and glorified God, which had given such
4 And Jesus, d knowing their thoughts, said, power unto men.
Wherefore think ye evil in your hearts?          9 ~ e And as Jesus passed forth from thence,
5 For whether is easier to say, Thy sins be  he saw a man named Matthew, sitting at the
forgiven thee; or to say, Arise, and walk?     receipt of custom; and he saith unto him, Fol6 But that ye may know that the Son of man  low me.  And he arose, and followed him.'
hath power on earth to forgive sins, (then saith   10 ~ f And it came to pass, as Jesus sat at
d Ps. cxxxix. 2; Chap. xii. 25; Mark xii. 15; Luke v. 22;   e Mark ii. 14; Luke v. 27.- * St. Matthew's Day, gospel, verse
vi. 8; ix. 47; xi. 17.             9 to verse 14.-f Mark ii. 15, &c.; Luke v. 29, &c.
Jesus intimated, both to the paralytic and to those  receipt of custom-In the very height of his busiwho brought him, 1st, that sin is the source of all ness. The expression e7rt -ro irekovzov, here rendered
our evils; 2dly, that, sin being forgiven, bodily dis- the receipt of custom, seems properly to mean the
tempers can do us no real or lasting harm; 3dly, place where custom was received. Some late transthat the primary end of his coming into the world  lators render it, the custom-house; " but have we
was to save his people from their sins; 4thly, that any reason," says Campbell, "to say it was a house?"
remission of sins is the never-failing consequence of The Syriac name is no evidence that it was; for, like
faith in Christ. Perhaps, however, Christ might the Hebrew, they use the word beth [house] with
speak thus, partly with a view to give the scribes great latitude of signification.  Most probably it
and Pharisees occasion of some discourse.       was a temporary stall which could easily be erected
Verses 3-8. Behold, certain of the scribes, (Luke  in any place where occasion required. The word
adds, and Pharisees,) said iwithin themselves-That office, (signifying a place where any particular bu
is, in their hearts, This man blasphemeth-Attri- siness is transacted, whether within doors or withbuting to himself a power (that of forgiving sins) out,) seems an unexceptionable name for the
which belongs to God only. And Jesus, knowing  place. And he saith unto him, Follow me-A word
their thoughts, which, it appears, they did not openly  which was immediately attended with a secret
declare, (for Mark says, chap. ii. 8, He perceived in  power, so that he arose andfollowed himn —He imhis spirit that they so reasoned within themselves,) mediately obeyed the call, consigning, doubtless,
said, Wherefore think ye evil in your hearts-  his books and cash to some more careful hand.
Namely, concerning me, on account of these words  " Porphyry and Julian, two noted ancient enemies
which I have spoken? For whether is easier, &c.-  of Christianity, have blamed Matthew for thus
Do not both of them argue a divine power? There- rashly, as they are pleased to call it, following one
fore, if I can heal his disease, I can forgive his sins, of whom he had so little knowledge. But as it is
especially as his disease is the consequence of his evident that this publican lived in Capernaum, or
sins, therefore these must be taken away, if that is. near it, he must have often heard our Lord preach,
But that ye may know —May have evident proof, (for it was the town where he ordinarily resided,)
that the Son of man hath power on earth-Even  and may probably have been witness to a number
in his state'of humiliation, to forgive sins; then  of his miracles. Wherefore, the opposers of our
(turning from them) he saith to the sick of the palsy, religion must forgive us, if we affirm that there
Arise, -c., and he arose-Thus Jesus gave the  was neither rashness nor imprudence in the readiPharisees a twofold demonstration of his divinity: ness which Matthew showed to follow Jesus when
1st, by showing that he knew their thoughts; for to  called. He may have been his disciple long before
search the hearts and know the thoughts of man- this, and only waited for permission to attend him."
kind is not in the power either of men or angels, -Macknight.
but is the prerogative of God only; 2dly, by assum-   Verses 10-13. As Jesus sat at meat in the house
ing to himself, and manifesting undeniably, that he  -Namely, of Matthew, (see Mark ii. 15,) who, bepossessed power to forgive sins. But when the mul- ing desirous at once to show his respects to Christ,
fitude saw  it, they marvelled —They were all and to givehis former companions and acquaintance
amazed, says Mark, and glorified God, &c. —So, an opportunity of enjoying his instructive converwhat was to the scribes an occasion of blaspheming, sation, made a great entertainment for him, Luke v.
was to the people an incitement to praise God.  29. And many publicans and sinners came and
Verse 9. And as Jesus passedfrom thence-That sat down with him-Being invited by Matthew.
is, from the house in which the paralytic had been  The publicans, or collectors of taxes which the
cured, he saw a man namned Matthew-Modestly  Jews paid the Romans, were infamous for their illeso called by himself: the other evangelists call him  gal exactions. With these were now present seby his more honourable name, Levi; setting at the  veral other open, notorious sinners.  When the
a                                                               89




Murmurings of the Pharisees.           ST. MATTHEW.               John's disciples come to Christ.
A. M. 4035. meat in the house, behold, many pub- j saying,  Why do we and the Phari- A. M. 4035.
A. D. 31.                                                                             A.D. 31.
licans and  sinners came  and  sat sees fast oft, but thy disciples fast not? A D
down with him and his disciples.                 15 And Jesus said unto them, Can m the chil11 And when the Pharisees saw it, they said  dren of the bride-chamber mourn, as long as
unto his disciples, Why eateth your Master the bridegroom is with them? but the days will
with g publicans and h sinners?                come, when the bridegroom shall be taken from
12 But when Jesus heard that, he said unto  them, and " then shall they fast.
them, They that be whole need not a phy-   16 No man putteth a piece of 1 new cloth unto
sician, but they that are sick.                 an old garment: for that which is put in to fill
13 But go ye and learn what that meaneth, it up, taketh from the garment, and the rent is
i  will have mercy, and not sacrifice: for I am  made worse.
not come to call the righteous, k but sinners to   17 Neither do men put new wine into old
repentance.                                     bottles: else the bottles break, and the wine
14 ~ Then came to him the disciples of John, runneth out, and the bottles perish: but they
g Chap. xi. 19; Luke v. 30; xv. 2..h Gal. ii. 15. —i Hos. ii.18, &c.; Luke v. 33, &c.; xviii. 12.-m John iii. 29.-n Acts
vi. 6; Mic. vi. 6-8; Chap. xii. 7.  k 1 Tim. i. 15.-l Mark xiii. 2, 3; xiv. 23; 1 Cor. vii. 5.-' Or, raw, or, unwrought cloth
Pharisees saw it-When they observed that Jesus  Pharisees fast often-Have frequently our days of
ate and openly conversed with these men, being of- solemn devotion, in which we fast, and offer up to
fended, they said, Why eateth your Master, &c.-   God many prayers and supplications? but thy disThus they commonly ask our Lord, Why do thy  ciples fast not —Not at all, or very seldom, but on
disciples do this? and his disciples, Why doth your the contrary eat and drink freely. " In the law, we
Master? The Pharisees pretended to greater strict- find only one fast-day enjoined, namely, the tenth
ness than Christ in keeping at a distance from sin- of the seventh month, on which the national atoneners, but they were far from being strict in reform- ment was made. But the Jews, of their own acing themselves, or in zeal for love and doing good  cord, observed many other days of fasting; (see
to their fellow-creatures.  When Jesus heard that Isa. lviii. 3;) and in our Lord's time, days of this
-The Pharisees, it seems, though they had not kind were more frequent than ever, especially
directed their discourse to Jesus, yet had spoken so among the Pharisees, who, it seems, generally fasted
loud as to let all the guests hear their censure. twice a week; Luke xviii. 12; and therefore as JeHence it was necessary that Christ should show  sus did not pretend to teach his disciples a more
them the unreasonableness of it, and therefore he lax kind of doctrine than that of John and the
said, They that be whole need not a physician, but Pharisees, the disciples of the latter were surprised
they that are sick-Implying that, since the Phari- to find them overlooking so essential a duty." Jesus
sees thought themselves righteous persons, they  said, Can the children of the bridechamber-The
had no need of his company and instructions, companions of the bridegroom, mourn-Mourning
whereas the publicans, whom they called sinners, and fasting usually go together, as long as the bridebeing sick, had the best right to it: ald that as no- groom is with them?-As if he had said, While I
body ever blamed a physician for going into the  am with them, it is a festival time, a season of recompany of the patients whose case he had under- joicing, not mourning: or, as others paraphrase the
taken; so, they could not blame him for conversing  words, As it would be improper for the guests at
with sinners, since he did it not as their companion a wedding to fast and weep while the marriage
but as their physician, and therefore with a view to  solemnity continues; so it would be equally improreclaim them. But go ye and learn what that per for my disciples to fast and mourn at the time
meaneth-Ye that take upon you to teach others; I  when I am personally present with them to give
will have mercy, and not sacrifice-That is, I will them joy. But the days will come-And are at
have mercy rather than sacrifice: I love acts of no great distance, when the bridegroom shall be
mercy better than sacrifice itself.  See this ex- taken from them, then shall they fast-After I am
plained at large in the note on Hosea vi. 6; as if he  gone, all my disciples likewise shall be in fastings
had said, In bringing sinners to repentance, which  often-" Christ did not mean, as the Montanists
is the highest exercise of benevolence, I do what is affirm, that the Pharisaical fasts should be intromore acceptable to God than offering sacrifices, duced into his Church when he was gone, but that
however many or costly, or observing the most im- his disciples should fast and mourn on account of
portant ceremonial institutions, so unreasonably  the various calamities befalling them after his demagnified by the men of your sect, who observe parture, and that they should repeat these fasts as
them on many occasions at the expense of charity. often as the circumstances of distress and danger
Verses 14, 15. Then-While he was at table, in which they were placed required it."-Mackcame to him the disciples of John, with those of the  night.
Pharisees, Mark ii. 18; saying, Why do we and the    Verses 16, 17. No man putteth a piece of new
90                                                               a




A ruler applies to Jesus               CHAPTER IX.                     on behalf of his daughter
A. M. 4035. put new wine into new  bottles, and   19 And Jesus arose, and followed A. M.4035.
A. D. 31.                                                                             A. D. 31.
both are preserved.                   him, and so did his disciples.
18  [ ~ While he spake these things unto   20 I9 (P And  behold, a woman which was
them, behold, there came a certain ruler, and  diseased with an issue of blood twelve years,
worshipped him, saying, My daughter is even  came behind him, and touched the hem of his
now dead: but come and lay thy hand upon  garment.
her, and she shall live.*                        21 For she said within herself, If I may
e Mark v. 22, &c.; Luke vii.41. —  * Twenty-fourth Sunday after Trinity, gospel, ver. 18-2C -P Mark v. 25; Luke viii. 43.
cloth, &c.-Our Lord, having assigned one reason  would not have applied to him for help in the prewhy he did not enjoin his disciples to fast, namely, sent extremity, nor have done him so much honour
because it was not a proper time for it, now pro- as to worship or fall down before him: saying, My
ceeds to give another. They were not ripe, or pre- daughter is even now dead-Or, at the point of
pared for it, nor could have borne such severe in- death: see Mark v. 23. But come and lay thy
junctions. As if he had said, Nor do I now think  hand upon her, and she shall live-This his faith was
it. fit to lay such rigorous commands upon them, probably built on the miracles which he knew Jesus
but rather to accommodate their trials to their had performed, for our Lord had by this time resistrength; even as when a man is repairing clothes, ded in Capernaum  several months.  And Jesus
he will not sew a piece of new cloth on an old gar- arose, &c. —No sooner had this ruler made his supment, but rather chooses what is a little worn, for plication, than Christ, ever ready to assist the afotherwise it will be found that the new, which is flicted, rose from table and went along with him,
put in, being stronger than the other, taketh from  and so did his disciples. We learn from Mark and
the garment, and the rent is increased. The ori- Luke, that much people also followed him, doubtless
ginal words, paKo9 ayvaoov, properly signify, " cloth  in hopes of seeing the miracle, and thronged him;
that has not passed through the fuller's hands, and  that is, pressed upon him in such a manner that he
which is consequently much harsher than what has could not walk without much difficulty.
been washed and worn; and therefore, yielding less   Verses 20-22. And, behold, a woman which was
than that, will tear away the edges to which it is diseased —According to the circumstances of her
sewed."                                         disease, as mentioned by Mark and Luke, it was
Neither do men put new wine into old bottles-  incurable by any human power, and she herself
Namely, bottles made of leather, then commonly  knew it to be so, having been afflicted with it for
used, as they are still in some countries. Else the twelve years, and tried the skill of many physicians,
bottles break-Such bottles, chiefly made of goats' probably of all that were of note in the country;
skins, when old, were not easily distended, and con- and having spent all that she had upon them, and
sequently would burst by the fermentation of new  yet could not be healed by any, nay, nor relieved in
wine. But they put new wine into new bottles, and  any measure; for, after all their endeavours to reboth are preserved-Thus our Lord would suit the  move her complaint, she was nothing bettered, but
doctrine he inculcated on his disciples, and the duties rather grew worse. But having heard of Jesus, and
which he enjoined them, to their circumstances, and  the wonderful cures which he had wrought, she bekindly proportion their work to their strength, with  lieved that his power was sufficient to heal her also.
a tender regard to their w.eakness, till, by degrees, Being ashamed, however, publicly to mention her
they should be fitted for more difficult and hum- case, and learning that many had before been healed
bling services. "And from his example," says Dr. by touching him, she, out of bashfulness and huDoddridge, " and the whole genius of his gospel, mility, came behind him, and touched the hem of
let us learn to make all proper allowances to those  his garment-The woman's distemper being of
about us, that we may teach them, and train them  such a nature as to render those unclean whom she
up as they are able to bear it; not crushing them  touched, perhaps she durst not lay her hand on the
under any unnecessary load, nor denying them any  person of so great a prophet, nor touch any part of
indulgence which true friendship will permit us to  his garment but its hem; to touch which, however,
grant them; lest the good ways of God should be  she believed was sufficient to effect the cure. For
misrepresented, disgraced, and abandoned, through  she said within herself If I may but touch his garour imprudent, though well-meaning severity: a ment, I shall be whole-Thus showing, as well the
caution to be peculiarly observed in our conduct strength of her faith, as the greatness of her hutoward young persons."                          mility; and straightway the fountain of her blood
Verses 18, 19.  While he spake these things-   was dried up, namely, by the invisible power which
Namely, in Matthew's house, behold, there came a  Christ secretly exerted, for he well knew both what
certain ruler-The rulers, in general, were Christ's was passing in her mind, and what she did. And
bitterest enemies; yet there were some of them of a Jesus turned him about, &c.-It was necessary that
different character, John xii. 42. In particular, this the ministry of the Son of God should be rendered
ruler must have had a very favourable opinion of illustrious by all kinds of miracles, and that the
Jesus, and indeed great faith in his power, else he  whole people of the country where he lived should
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CG'tiist heals a woman.               ST. MATTHEW.                 He comes to the ruler's house
A. M. 4035. but touch his garment, I shall be   23 ~ r And when Jesus came into A. M. 4035
A. D. 31. whole.                              the ruler's house, and saw  s the min22 But Jesus turned him about, and when he  strels and the people making a noise,
saw her, he said, Daughter, be of good comfort:   24 He said unto them, t Give place: for the
q thy faith hath made thee whole.  And the  maid is not dead, but sleepeth.  And they
woman was made whole from that hour.)           laughed him to scorn.
q Luke vii. 50; viii. 48; xvii. 19; xviii. 42.  r Mark v. 38; Luke viii. 51.-   2 Chron. xxxv. 25.  t Acts xx. 10.
have the highest idea and the firmest persuasion of    Verse 23. When Jesus came into the ruler's
his power. And it was for advancing these great house-It appears from the parallel places in Mark
ends, that the success of this woman's attempt and Luke, that while Jesus spake the last-mentioned
equalled the faith by which she was influenced. words to the woman healed by touching his gar
And for the same reasons, Jesus would by no means ment, a messenger came from the ruler's house to
allow her faith to remain unnoticed and unapplaud- inform him that his daughter, whom he had left at
ed. Therefore, immediately turning about in the  the point of death, was now actually dead, and that
crowd, he asked, says St. Mark, Who touched my  therefore he did not need to trouble our Lord any
clothes? This he did, that the woman might be further, her case being now determined and hope
brought to make a confession of the whole matter; less. This affecting news no doubt moved her
that the power of her faith, and the greatness of father greatly: but Jesus, pitying his grief, bid him
the cure, might be made manifest, to the glory of not fear, but only believe, and she should be made
God and for the instruction of others; and he might whole-He did not say she should be raised from
have an occasion given him of encouraging and  the dead, but expressed himself as if she had not
comforting her, that she might persevere in the ex- been dead, but only sick; for, as he was infinitely
ercise of similar humility and faith, during the rest above praise, so he never courted it. On the conof her life. And when he saw her-When, in con- trary, he generally refused those honours which, as
sequence of his making this inquiry, she came for- it were, obtruded themselves upon him. Thus,
ward toward him, and confessed what she had done, when he came to the ruler's house, though a great
he said, in a most gentle and condescending man- many friends and others accompanied him, he sufner, Daughter, be of good comfort-Gr. Oapaet, fered none of them to go in with him except the
take courage: thy faith hath made thee whole-  three disciples whom he treated with the greatest
Thou hast received a cure through thy faith in my  familiarity, namely, Peter, James, and John, wita
power and goodness: hold fast that faith therefore  the father and mother of the maiden. And even
unto the end. Doubtless she was struck with fear these he admitted for no other reason but that the
when Jesus turned and looked upon her, lest she  miracle might have proper witnesses, who should
should have offended him by touching his garment publish it in due time for the benefit of mankind.
privately; and the more so because she was unclean  With these attendants, having entered the house, he
according to the law. Lev. xv. 25. Hence Mark  saw the minstrels and the people making a noisesays that she came forward fearing and trembling, Or, as Mark expresses it, he saw the tumult, and
knowing what was done in her, and fell down before  them that wept and wailed greatly. —By minstrels,
him. And the woman was made whole from that musicians are meant. The original word means
hour-" This incidental miracle appears very grand, flute-players. Musical instruments were used by
when the relation it bears to the principal one is the Jews, as well as the heathens, in their lamentaconsidered. Jesus is going to give a specimen of tions for the dead, to sooth the melancholy of surthat almighty power, by which the resurrection of viving friends by soft and solemn notes. And there
all men to immortality shall be effected at the last were persons who made it their business to perform
day; and behold, virtue, little inferior to that which this, while others sung to their music. Flutes were
is capable of raising the dead to life, issues from  used especially on the death of children; louder
him through his garment, and heals a very obstinate  instruments on the death of grown persons. Chardisease, which, having baffled the powers of medi- din says, that even now, in the East, the concourse
cine for twelve years, had remained absolutely in- of people where persons lie dead is incredible.
curable, till the presence of Jesus, who is the resur- Every body runs thither, the poor and the rich:
rection and the life, chased it away. The cure, and the former more especially make a strange
though complete, was performed in an instant, noise.
and the woman knew it by the immediate ease    Verse 24. He said unto them, Give place-Mark,
which she felt, by the return of her strength, by the whose narrative is more particular, says, Whenr he
cheerfulness of her spirits, and by all the other was come in, namely, into the house, he said unto
agreeable sensations which accompany sudden  them, Why nake ye this ado and veep? the damsel
changes from  painful diseases to perfect health. is not dead, but sleepeth.-As the company at the
This Mark expresses shortly and elegantly, (Evuw  ruler's house, when Jesus entered it, were employed
r  awouart,) She felt in her body that she was healed  in making such lamentation for the damsel as they
of that plague."                                used to make for the dead, it is evident that they all
92                                                               a




The ruler's daughter                  CHAPTER IX.                     is raisedfrom the dead.
A. M. 4035.  25 But when the people were put  26 And  2 the fame hereof went A. M. 4035.
forth, t he went in, and took her by  abroad into all that land.           A. D. 31.
the hand, and the maid arose.                   27 ~ And when Jesus departed thence, two
t 2 Kings iv. 33, &c.                            2 Or, this fame.
believed she was actually and finally departed: and  sat up, just like a person who, being called, awvarces
when Jesus told them she was not dead, he did not out of a soft sleep. Luke says, Her spirit came
mean that her soul was not separated from  her again; an expression which implies that she was
body, but that it was not to continue in a state of really dead, and that the soul exists separately after
separation from it; which was the idea the mourn- the body dies; a truth very necessary to be asserted
ers affixed to the word death.  His words, it in those days, when it was denied by many. Withal,
must be observed, were spoken to those who were her flesh, her colour, and her strength returning in
preparing for her interment, and'performing the  the twinkling of an eye, she was not in the weak,
funeral rites belonging to it, and therefore only inti- languishing condition of one who, being worn out
mate that she was not so dead that they needed to  with a disease, had given up the ghost; for she arose
make these preparations. He therefore expresses and walked, Mark v. 42, being of the age of twelve
her state by saying that she slept, using the word in  years. She was not even in the languishing condia sense somewhat analogous to that which the Jews tion of those who come to life after having fainted
put upon it when, in speaking of a person's death, away, but was in a state of confirmed good health:
they call it sleep, to intimate their belief in his exist- for it appears she was hungry, and therefore Jesus
ence and happiness in the other world, together commanded to give her meat, Luke viii. 55. And
with their hope of his future resurrection to a new  her parents, seeing her flesh, and colour, and
life. On this occasion, the phrase was made use of strength, and appetite returned thus suddenly with
with singular propriety to insinuate that, notwith- her life, were unmeasurably astonished at the nirastanding the maid was really dead, she should not cle, verse 56, as well they might. He charged them,
long continue so. Jesus was going to raise her from  however, that they should tell no man what was
the dead, and would do it with as much ease as they  done, an injunction which could not mean that her
awaked one that was asleep. And they laughed him  parents were to keep the miracle a secret, which:'o scorn-Luke adds, knowing that she was dead; was impossible to be done; for as the whole family,
for they had seen all the marks and proofs of death' their friends, and all the people collected together
about her. And yet, if they had given themselves to mourn, were witnesses of her death, so her restotime to consider, they might have understood that ration to life could not be hid from them, nor from
he spake in this manner to intimate that he was any that had communication with them. But he
going to raise her from the dead; and the rather, as meant, that they should not officiously blaze it
he had been sent for by her parents to heal her abroad, nor even indulge the inclination which they
miraculously. But his words were ambiguous, and  might feel to speak of a matter so astonishing. The
the mourners naturally took them  in the wrong  reason was, the miracle spake sufficiently for itself.
sense. Thus, while Jesus predicted the miracle, to  Accordingly Matthew here tells us, The fame of it
show that it did not happen by accident, he, at the  went abroad into all that land-Words which imply
same time, delivered himself in such terms as not only that the report of it was spread throughout
modestly to avoid the reputation that might have  that country, and that it was much spoken of, which,
accrued to him from so stupendous a work.      all circumstances considered, it could not fail to be,
Verses 25, 26. When the people were put forth-  but that the truth of it was inquired into by many,
Namely, the mourners, who, having expressed the and that upon inquiry the reality of the miracle was
dispositions mentioned above, were not worthy to  universally acknowledged; and, as this is the proper
behold the miracle; he went in —Namely, into the  meaning of the observation concerning this or any
chamber where the corpse was lying, accompanied  other of our Lord's miracles, (namely, that the fame
by none but the three disciples above mentioned, of them went abroad,) so the evangelists, by thus
and the father and mother of the damsel, they being  openly and frequently appealing to the notoriety of
of all persons the most proper witnesses of the the facts, have given us all the assurance possible
miracle, which in reality suffered nothing by the  of the reality of the miracles which they have
absence of the rest. For, as they were all sensible recorded. See Macknight. It may not be improper
that the child was dead, they could not but be cer- to observe here that Christ raised three dead pertain of the miracle when they saw her alive again, sons to life: this child, the widow's son, and Lazathough they might not know to whom the honour rus; one newly departed, another on the bier, the
of her resurrection was due. And took her by the third smelling in the grave: to show us that no
hand-As if he had been going to awake her out of degree of death is so desperate as to be past his
sleep: and, with a gentle voice, but such as the  help.
persons in the chamber could easily hear, he said,   Verses 27-30. And when Jesus departed thenceTalitha cumi, which is, Damsel, arise.  See Mark.  Namely, from the ruler's house; twao blind men,
Andl the maid arose-In an instant she revived and i who probably had heard of his being there, and
a                                                         93




Two blind men receive sight.           ST. MATTHEW.                    A dumb devil is cast out.
A. M. 4035. blind men followed him, crying, and  straitly charged them, saying, X See A. M. 4035
A. D. 31.                                                                            A. D. 31.
saying, u Thou son of David, have  that no man know it.
mercy on us.                                     31 Y But they, when  they were departed,
28 And when he was come into the house, spread abroad his fame in all that country.
the blind men came to him: and Jesus saith   32 Z As they went out, behold, they brougl t to
unto them, Believe ye that I am able to do this? him a dumb man possessed with a devil.
They said unto him, Yea, Lord.                   33 And when the devil was cast out, the
29 Then touched he their eyes, saying, Ac- dumb spake: and the multitudes marvelled,
cording to your faith, be it unto you.          saying, It was never so seen in Israel.
30 And their eyes were opened; and Jesus   34 But the Pharisees said, a He casteth out
u Chap. xv. 22; xx. 30, 31; Mark x. 47, 48; Luke xviii. 38, 39.  Y Mark vii. 36.  z Chap. xii. 22; Luke xi. 14.  a Chap.
x Chap. viii. 4; xii. 16; xvii. 9; Luke v. 14.  xii. 24; Mark iii. 22; Luke xi. 15.
waited for his coming out; followed him-As he  sight, that they could not forbear speaking of it
went through the streets, crying, and saying, Thou  wherever they came; by which means his fame
Son of David, have mercy on us-The title which  was spread abroad in all that country. It had been
they here give him, shows that they believed him to  expressly foretold by the prophet, that the Messiah
be the Messiah; for, at this time, it was not only  should open the eyes of the blind; (see Psa. cxlvi.
universally understood that the Messiah would be 8; Isa. xxxv. 5; xlii. 7;) and this is the first instance
a descendant of David, but son of David was one recorded by the evangelists in which Jesus proved
of the names then ascribed to him by the Jews; see himself to be the Messiah, by fulfilling those prechap. xii. 23; and xxii. 42-45. As these men were  dictions.
blind, they could have no evidence of Christ's   Verses 32-34. As they went out-Namely, the men
miracles from their senses. They believed them, that had been blind; behold, they brought to him a
therefore, on the testimony of others who had seen  dumb man-Whose dumbness was owing to his
them.  Viewed in this light, their persuasion of being possessed with a devil. From the circumChrist's power to cure them was an exercise of faith  stance of this demoniac's being dumb. Erasmus conhighly commendable in them, and which reflected  jectures that he was also deprived of the use of his
great honour upon Jesus, as on the one hand it reason. If so, being insensible of his own misery,
showed their sincerity and freedom from the preju- he had as little inclination as ability to apply for a
dices which blinded the minds of the generality of cure. He could not even make his misery known
the Jews; and, on the other, the truth and notoriety  by signs, and therefore needed to be brought to the
of his miracles. It was, therefore, for the glory of Saviour by others. And when the devil was cast
God and for the edification of others, that the  out-Namely, by the powerful word of Jesus; the
strength of their faith should be discovered. This dumb spake-Readily, distinctly, rationally, and fluwas done by their persevering to importune him to  ently. And the multitude marvelled-Were astonhave mercy upon them, notwithstanding he seemed  ished both at the greatness of the miracle and at
at the first to refuse them, and by the answer which  the instantaneous manner in which it was wrought,
they returned to his question concerning their faith. as also at the many other miracles which they had:Then-When their faith was thus sufficiently man- just seen performed. Saying, It was never so seen
ifested, he touched their eyes, saying, According to in Israel-Not even in Israel, where so many wonyourfaith be it unto you-And immediately on his ders have been seen. "This reflection was perspeaking these words, their eyes were opened. Such  fectly just; for no one of the prophets, that we read
is the mighty power of the prayer of faith, and such  of in the Old Testament, appears to have wrought
is the honour wherewith Christ often crowns it! so many beneficial miracles in his whole life, as our
And Jesus straitly charged them, &c.-" The word  Lord did in this one afternoon." —Doddridge. But
eve6ptyoaa7ro, thus translated, is rendered by Phavo- the Pharisees said, He casteth out devils through
rinus, to charge, to command, to appoint with autho- the prince of the devils —Not being able to deny
rity: by Hesychius, to command, or charge with a  facts that were so notorious, in order to prevent the
threat. It signifies a rational, not a passionate ear- effect which they saw them likely to produce on the
nestness and vehemence."-Hammond.  Christ's people, (namely, to convince them that Jesus was
command of silence, says Baxter, (namely, con- the Messiah,) being moved with the bitterest spite
cerning the miracle,) "was partly to give us an ex- against him, they impudently, and contrary to al.
ample of avoiding ostentation and hypocrisy, and reason and common sense, affirmed that instead of
to be content with the approbation of God alone." being the Christ, or a prophet, he was a vile maOf other reasons why he forbade his miracles to be gician, who cast out devils by the help of Beelzedivulged, see note on chap. viii. 4. These men, bub, their prince. A calumny this which the Phahowever, were so overjoyed on account of the risees frequently uttered, but which our Lord fully
miracle which Christ had wrought for them, and so  confuted, as the reader will see in the notes on chap.
full of gratitude to him for the restoration of their xii. 22-30.
94                                                               a




Christ teaches in the synagogues.       CHAPTER IX.            He exhorts his disciples to prayer.
A. M.4035. devils, through the prince  of the  he was moved with compassion on A. M 4035.
A. D. 31.                                                                             A. D. 31.
devils.                               them, because they 3fainted, and were
35 b And Jesus went about all the cities and  scattered abroad, e as sheep having no shepherd.
villages, c teaching in their synagogues, and   37 Then saith he unto his disciples, f The harpreaching the gospel of the kingdom, and heal- vest truly is plenteous, but the labourers are few.
ing every sickness, and every disease, among   38 g Pray ye therefore the Lord of the harthe people.                                     vest, that he will send forth labourers into his
36 9 d But when he saw  the multitudes, harvest.
b Mark vi. 6; Luke xiii. 22.  c Chap. iv. 23.   d Mark   e Num. xxvii. 17; 1 Kings xxii. 17; Ezek. xxiv. 5; Zech. x. 2.
vi. 34. -3 Or, were tired and lay down.         f Luke x. 2; John iv. 35.-g 2 Thess. iii. 1.
Verses 35, 36. Jesus went about all the cities, which indeed was never wanting to them at any
teaching in their synagogues —See on chap. iv. 23. time, for he always cherished the tenderest affection
When he saw the multitude he was moved with cor- toward his countrymen; but it flowed particularly
passion —Having come from heaven to earth to seek  on this occasion, when he considered that they were
and save lost sinners, he was affected to see such  in great distress for want of spiritual food." And
multitudes desirous of instruction, and yet destitute  therefore being deeply touched with a feeling of
of it, and in danger of perishing without it, being  their miserable condition, he resolved to provide
either deserted or misled by their spiritual guides, some remedy for it; which, as the evangelist here
and living in ignorance of the things which it most states, he proceeded to do immediately, directing
concerned them to know, and in a state of guilt and  his disciples to intercede with God to send forth
depravity.  Because they fainted-The original labourers into his harvest, and immediately afterexpression, ee0v,vuevot, denotes here a kind of faint- ward appointing and sending those labourers.
ness, or weakness, which is caused by hunger and    Verses 37, 38. Then saith he to his disciples —To
weariness. Perhaps the expression may refer part- quicken their devotion and zeal, The harvestty to the fatigue of their frequent journeys in fol- Namely, of souls to be gathered in, is plenteouslowing Christ from place to place; for many of  The multitudes that followed Jesus,.and expressed
them came, not only from the several parts of Gali- so earnest a desire of receiving his instructions,
lee, but also from Judea and Idumea, from beyond  gave him occasion of making this reflection. He
Jordan, and the borders of Tyre and Zidon. Faint- compared Judea and the neighbouring countries to
ness of soul, however, is undoubtedly intended here, fields covered with ripe corn, where nothing was
rather than of body. And were scattered abroad — wanting but reapers. See John iv. 35: and L'EnGr. eljtyauevotL an expression which, according to  fant. Pray ye therefore the Lord of the harvestElsner, means exposed to continual danger, as sheep  Whose peculiar work and office it is, and who alone
having noshepherd. And yetthispeoplehadmany  is able to do it; that he vill send forth labourers
teachers; they had scribes in every city, and the  into his harvest-The word eK6a2rp properly means
priests, whose lips should have dispensed know- to thrust out, plainly implying the exercise of some
ledge, and at whose mouth the people should have  degree of force. For it is an employ not pleasing
sought the law, (Mal. ii. 7,) were to be found in all to flesh and blood; so full of reproach, labour, danparts of the land. But they had no teachers who  ger, and temptation of every kind, that nature may
cared for their souls; and none who were able, if well be averse to it. Those who never felt this,
they had been willing, to have given them such in- never yet knew what it is to be labourers in Christ's
structioh as they needed. They had no pastors af- harvest. He sends them forth, when he calls them
ter God's own heart. " The teachers just mention- by his Spirit, furnishes them with grace and gifts
ed," says Macknight, "were blind, perverse, lazy  for the work, and makes a way for them to be emguides, who every day discovered their ignorance  ployed therein.  " Christ's example here," says
and wickedness more and more. They either neg- Baxter, "teacheth preachers to compassionate a
lected the office of teaching altogether, or they  willing multitude, when they want sufficient teachfilled the people's minds with high notions of ritual ers, and to pray God to send forth more labourers
observances and traditions, to the utter disparage- when there are too few; and not to give over lament of moral duties, which in a manner they tram- bouring themselves without being utterly disabled,
pled under foot; so that instead of serving God, though men forbid them. Some parishes in Lonthey served their own glory, their gain, and their don have each about seventy thousand souls, some
belly. Wherefore, any appearance of religion which  sixty thousand, some thirty thousand; and all the
they had, was wholly feigned and hypocritical; in- city and county, and much more, have but one
somuch that they rather did hurt by it than were bishop, and the curates or preachers cannot be
of real service to the interests of [piety and] virtue. heard [each] by above three thousand at once, or
Besides, the common people, being distracted by the  thereabouts."  But how much greater is the popudisagreeing factions of the Pharisees and Sadducees, lation of London with its environs, and of the whole
knew not what to choose or refuse. The case there- country, at the present day, than it was in Mr. Baxfore called loudly for the compassion of Jesus,  ter's time!
a                                                               95




Christ calls the tweive disciples,       ST. MATTH  1,EW.          irho are selt to preach the gospel.
(CIHAPT  i,'  X.
In this chapter we have, (1,) An aCCouit of oU.N Lord's callingl andl comlissionin.2 his tUwelve disciples, (who arc here named,)
to co-operate with him in teaching an.d workio' mi'radcles, 1-4. (2,) The ins.'truclions he g'ives t them with respcct to the
objects of their ministry, and their mode of pracching and plroccedingl, 5-15. (3,) He predicts the opposition and persecutions they should mcct with, and directs themrn how to behave in the midst of such trials, 16-25. (4,) Exhorts them not 4'
fear, and encourages them with assuranccs of protcction, aid, and a future reward of their labours; 26-39. (5,) He
promises peczuliar blessings to such as should receive and assist his servants in their work, 40-42.
A. M. 4035. AND  awhen  he had called unto   4 C Simon the Canaanite, and Judas A. M. 403s.
A. D.313.- A                                     d                                        A. D. 31.
Ahinm  his twelve disciples, he gave  d Iscariot, who also betrayed him.
them  power I against unclean spirits, to cast   5 1[ These twelve Jesus sent forth, and corntherm out, and to heal all manner of sickness, manded them, saying, e Go not into the way of
and all manner of disease.                         the Gentiles, and into any city of f the Samaii2 Now the names of the twelve apostles are  tans enter ye not:
these; The first, Simon, b who is called Peter,   6 g But go rather to the h lost sheep of the
and Andrew  his brother; James the son of house of Israel.
Zebedee, and John his brother;                      7 i And as ye go, preach, saying, k The king3 Philip, and  Bartholomew; Thomas, and  dom of heaven is at hand.
Matthew the publican; James the son of A1-   S Heal the sick, cleanse the lepers, raise the
pheus, and  Lebbeus, whose  surname was  dead, cast out devils: 1 freely ye have received,
Thaddeus;                                          freely give.
a Mark iii. 13, 14; vi. 7; Luke vi. 13; ix. 1.-' Or, over.      Chap. xv. 24; Acts xiii. 46.i —hIsa. liii. 6; Jer. 1. 6, 17;
b John i. 42.-C Luke vi. 15; Acts i. 13.-d John xiii. 26. Ezra xxxiv. 5, 6, 16; 1 Pet. ii. 25.-  i Luke ix. 2.-k Chap.
e Chap. iv. 15.-f 2 Kings xvii. 24, John iv. 9, 20.  iii. 2; iv. 17; Lulie x. 9.-I Acts viii. 18, 20.
NOTES ON CHAPTER X.                    the place of his birth, a town of the tribe of Ephraim,
Verse 1. And swhen he had called his twelve dis-  near the city of Samaria.
ciples-From  the evangelist's naming them  the    Verses 5, 6. These 1tvelve Jesus sent forth —
twvelve, it appears that he considered them as elect- Namely, to preach the gospel and to work miracles;
ed before this, though he has given no account of it exercising therein his supreme authority over his
in his gospel. The number seems to have relation  Church. Atnd coqmnanded, Go not into the woay of
to the twelve patriarchs and the twelve tribes of  the Gentiles-That is, into their country. Their
Israel. He gave them power against unclean spi-  commission was thus confined now, because the
rits-Evil spirits are called unclean, because they  calling of the Gentiles was deferred till after the
are wicked, and delight in wickedness; which is more plentiful effusion of the Holy Ghost on the
the only pollution of a spiritual being. And to heal day of pentecost. And into any city of the Samaall nanner of sickness, &c.-By this power of  ritans enter ye not-In travelling through Palestine
working miracles the apostles, though men of low  the apostles would often have occasion to go into
degree and illiterate, were enabled to draw the at- Samaria; but they were not to enter the cities theretention of their countrymen, and to gain credit to  of with a design to preach. It is true, in the beginthe before unheard-of doctrine which they were to  ning of his ministry, our Lord himself preached to
preach; and by our Lord's giving them this power the Samaritans with great success, John iv. 41, 42;
he gave a striking proof of his Deity, for who but and therefore, had he sent his apostles among them,
God can communicate any such power to man?    numbers, in all probability, would have been induced
Verses 2-4. Thefirst, Simon-The first who was  to believe; but the inveterate enmity which the
called to a constant attendance on Christ: although  Jews bore to the Samaritans made the conversion of
Andrew had seen him before Simon, John i. 41. the latter improper at this time, as it would have laid
James the son of Zebedee-The fisherman, and  a great stumbling-block in the way of the converJohn his brother-The beloved disciple; who were  sion of the Jews: as preaching now to the Gentiles
also called at the same time with the two former, as would also have done. But go rather to the lost
they were fishing at the sea of Galilee, Mark i. 19. sheep of the house of Israel-He calls the Jews lost
The word Ialtot6o, which we translate James, is the  sheep, because, as he had told his disciples, chap. ix.
same name with that of the patriarch; but imme- 36, they fainted, and twere scattered abroad, as sheep
morial custom has appropriated, in our language, having no shepherd, and so were in danger of perthe name Janmes to the two apostles, and Jacob to  ishing. See Isa. xlix.
the patriarch. Lebbeus, who was also called Judas,    Verses 7, 8. And as ye go, preach —Kpvacere,
or Jude, the brother of James. Simon the Canaan-  proclaim, namely, with ardour and zeal, as becomes
ite-So called, it seems, because he was a native of my heralds. The word is derived from icnpv5, a heCana. And Judas, named Iscariot, from Iscarioth, rald.  "Probably," says Doddridge, "they were to
96                                                                   a




Christ commissions and instructs        CHAPTER X.               his disciples to preach his word.
A.M. 4035.  9 m Provide2 neither gold, nor sil-  11 P And into whatsoever city or A. M. 4035.
A. D. 31.                                                                             A.D. 31.
ver, nor n brass in your purses;      town ye shall enter, inquire who in it
10 Nor scrip for your journey, neither two  is worthy; and there abide till ye go thence.
coats, neither shoes, nor yet 3 staves: (0 for the   12 And when ye come into a house, salute it.
workman is worthy of his meat.)                  13 q And if the house be worthy, let your
m 1 Sam. ix. 7; Mark vi. 8; Luke ix. 3; x. 4; xxii. 35.   3 Gr. a staff.-   Luke x. 7; 1 Cor. ix. 7, &c.; 1 Tim. v. 18.
2 Or, Get. —n Mark vi. 8.                      P Luke x. 8.  q Luke x. 5.
make this proclamation with a loud voice, as they  mode them in travelling. He probably also ordered
passed through the streets of the towns they went them to go out thus unfurnished, partly that they
to, as Jonah delivered his message to Nineveh." might be inured, in his own lifetime, to bear the
The kingdom of heaven is at hand-HyyICEv, hath  hardships they would be exposed to afterward, when
approached. Publish everywhere the glad tidings discharging the apostolical office; and partly that
of the approach of the Messiah's kingdom, promised  their faith in the providence of God might be conby the prophets. Properly speaking, the kingdom  firmed. For it must have afforded them great comof heaven, or gospel kingdom, did not begin till the  fort ever after, to reflect on the singular care that
Jewish dispensation was abolished, and therefore  was taken of them while out on their first mission,
the apostles, in our Lord's time, and even our Lord  wholly unprepared to execute such an undertaking.
himself, preached the approach only, and not the Accordingly this was the use which Christ himself
actual existence of that kingdom. But though the  directed them to make of it, Luke xxii. 35. It may
apostles were directed to preach the approach of not be improper to observe here, that the word tovatn,
this kingdom, they did not yet fully understand its here rendered purses, properly means girdles: benature, that it was not to be a temporal, but a spirit- cause the people in the East had a custom of carryual kingdom, consisting in the dominion of truth  ing their money in a kind of fob-pocket, or fold,
and grace, of righteousness, peace, and joy within  made in the duplicate of their girdles. The word
men. Heal the sick, cleanse the lepers, &c.-Per- -rpa, rendered scrip, was a sort of large bag, in
form all these miraculous cures in confirmation of which shepherds and those who journeyed carried
your mission, to prove to men the certain truth and  their provisions. Thus the bag into which David
unspeakable importance of your message. Freely  put the smooth stones wherewith he smote Goliah,
ye have received-All things; in particular the power is called both a scrip and a shepherd's bag. Our
of working miracles: freely give-Exert that power Lord, in saying, Neither two coats nor shoes, means
wherever you come, and that in a manner honourable  that they were only to take one coat and one pair of
to yourselves and me: scorn the thought of making  shoes, that is, only the articles of raiment which
any gain of those for whom these works of mercy  they were wearing. " In the account which Mark
and power are performed. That this clause relates gives of the repetition of these instructions, immeto the miraculous cures which the apostles were  diately before the disciples took their journey, he
empowered to perform, and not to the stated offices says, they were permitted to be shod with sandals;
of the apostolical function, is evident from Luke x. (a22X' v7roledE/zevsc acavtdata, vi. 9.) The sandal was a
7, where our Lord, in giving a like commission to  piece of strong Icather or wood fastened to the sole
the seventy, bid them eat and drink what was set of the foot with strings, which they tied round the
before them, "because the labourer was worthy of foot and ankle; but the shoe was a kind of short
his hire."  Nay, in this very charge, no sooner did  boot, that covered the foot and part of the leg, and
lie order the apostles to give freely, than he forbade was a more delicate piece of dress than the sandal."
them to provide gold, &c., because the labourer, says -Macknight. Nor yet staves-Though in the marhe, is worthy of his meat, plainly insinuating that gin we read, Gr. a staff, which is the common readwhile they were preaching the gospel, they had a ing, many manuscripts and versions have pa66dc,
right to a maintenance from those who enjoyed the staves, which some think reconciles this place with
benefit of their labours, and should in the course of Luke ix. 3; and removes the seeming contradiction
the divine providence be supplied with all things from Mark vi. 8, where we read, Take nothing save
necessary.                                      a staff only; that is, as they explain it, he that had
Verses 9, 10. Provide neither gold-As if he said, a staff might take it to walk with: but none of them
Though I forbid you to take money for the miracu- were to take any sort of rod or staff besides, whereious cures which you shall perform, I do not mean  with to defend themselves, because, being the serthat you should beforehand lay up money for your vants of the Lord, they were to be defended by his
support during your journey. You are not even to  power as well as supported by his bounty. But the
provide the clothes and shoes which you may have more probable solution of the difficulty seems to be,
occasion for before you return; because you shall any one of them that had a staff in his hand, might
be supplied with whatever you need by those to  take it: but as for those who were walking without
whom you preach the gospel. Our Lord forbade  staves, they were not to provide them.
his disciples to provide beforehand such things as   Verses 11-13. Into whatsoever city, 1.c., ye shall
might be necessary during their journey, because  enter, inquire who is worthy-That you should abide
they would be an encumbrance and would incom- with him, that is, who is of a good character, and
VOL. I.            ( 7 )                                           97                a




Christforetels that his followers      ST. MATTHEW.                    will meet with persecution.
A. M 4035. peace come upon it: r but if it be not   16 ~ x Behold, I send you forth as A. ~M. 4035.
worthy, let your peace return to you. sheep in the midst of wolves: Y be ye
14 s And whosoever shall not receive you, nor therefore wise as serpents, and Z harmless4 as
hear your words, when ye depart out of that doves.
bhuse or city, t shake off the dust of your feet.  17 But beware of men: a for they will deliver
15 Verily I say unto you, u It shall be more  you up to the councils, and b they will scourge
tolerable for the land of Sodom and Gomorrah, you in their synagogues:
in the day of judgment, than for that city.       18 And c ye shall be brought before governors
rPsa. xxxv. 13.-sMark vi. 11; Luke ix. 5; x. 10, 11    z 1 Cor. xiv. 20; Phil. ii. 15.-40r, simple.-  a Chap.
tNen. v. 13; Acts xiii. 51; xviii. 6.-u Chap. xi. 22, 24. xxiv. 9; Mark xiii. 9; Luke xii. 11; xxi. 12.-  b Acts v. 40.
x Luke x. 3.-Y Rom. xvi. 19; Eph. v. 15.         c Acts xii. 1; xxiv. 10; xxv. 7, 23; 2 Tim. iv. 16.
disposed to receive the gospel. And there abide-  singular favours as they will do who reject the gosIn that house, till ye leave the town. It is of much  pel now to be preached to them, with great plainconsequence that a preacher of the gospel should  ness and power, by you, and attested by such miranot endanger his reputation, by taking up his lodg- cles as I shall enable you to perform.
ing in a disreputable family, or by removing from    Verse 16. Behold, I send you forth as sheep in the
one family to another, out of regard to some little i midst of wolves-I now send you forth weak and
matter of domestic convenience or entertainment. defenceless among a wicked, cruel, and persecuting
This is more fully expressed in the instructions to  people. " Considering the nature of the tidings
the seventy, Luke x. 7. " In the same house remain, which the apostles were now sent out to publish,
eating and drinking such things as they have: go  namely, that the kingdom of heaven was at hand —
not from house to house."  Doubtless the disciples considering, also, the number and variety of the
on some occasions might change their quarters with  miraculous cures which they were to be enabled to
decency; but our Lord absolutely forbade them to  perform in confirmation of their doctrine, together
do it for the sake of better entertainment or accom- with the greatness of the benefits they were to conmodation, that they might not give mankind the  fer upon the families who should entertain them
least cause of imagining that they served their bel- kindly, it is reasonable to think that they awere flatlies, or were particularly solicitous about conveni- tering themselves with the hopes of great honour
ences.  When ye come into a house, salute it-In  and acceptance wherever they came. In the mean
the usual Jewish form, "Peace, (that is, all bless- time, the event was by no means to answer their
ings,) be to this house."  If the house be worthy-  expectation.  They were everywhere to be deOf it, God shall give them the peace you wish them. spised, persecuted, delivered up into the hands of
If not, he shall give you what they refuse. The  public justice, and punished as evil doers. Our
same will be the case when we pray for them that Lord, therefore, wvho thought fit to forewarn them
are not worthy.                                 of these things, made them large promises of the
Verses 14, 15. Whosoever shall not receive you-  divine aid, and gave them directions with respect to
That is, entertain you kindly; nor, in an obedient their conduct in every circumstance." —Macknight.
manner, hearken to your words, when you depart, Be ye therefore wise as serpents-On the one hand,
&c., shake off the dust of your feet —The Jews be so prudent as not to irritate the wicked, and those
thought the land of Israel so peculiarly holy, that who shall oppose you, either by your behaviour or
when they came home from any heathen country  your doctrine, unnecessarily, and avoid all unnecesthey stopped at the borders, and shook or wiped off sary dangers: and harmless as doves-On the other
the dust of it from their feet, that the holy land  hand, let not your prudence degenerate into craft,
might not be polluted with it. Therefore the action  lest it lead you to betray the truth, or to encourage
here enjoined was a lively intimation, that those  or countenance men in their evil practices; maintain
Jews who had rejected the gospel were holy no  at all times a holy simplicity of soul; and to your
longer, but were on a level with heathen and idola- prudence join a harmless and inoffensive behaviour,
ters.  Verily, It shall be more tolerable, &c.-As if rendering yourselves remarkable for integrity amid
he had said, And indeed you have reason to shake  the greatest temptations, and for meekness amid the
of the dust of your feet in such a case, for whatever greatest provocations.
profession such Jews may make of their regard to    Verses 17, 18. Beware of men-That is, be on
the true God, and however they may continue to  your guard against the men of the world with whom
boast of their national privileges, their punishment you converse, that you do not, by any inadvertency,
at the day of final judgment shall not onlybe greater give them  advantage against you: and think not
than that of the generality of Gentile sinners, but that all your innocence and all your wisdom united
even than that of those monsters of unnatural wick- can screen you from persecution. For they will
edness who formerly inhabited Sodom and Gomor- deliver you up to the. councils-They will seek all
rah, and were consumed with fire and brimstone  occasions of mischief against you, and deliver you
from heaven. For the people of those cities never up to the sanhedrim, and other inferior courts of
sinned against such extraordinary light and such  judicature: anzd they will scourge you in their syna98                                             ( 7* )             a




Directions how to behave in              CHAPTER X.                 times of persecution and trial.. M. 4035. and kings for my sake, for a testimony  of your Father which speaketh in A. M. 4035
against them and the Gentiles.         you.
19 d But when they deliver you up, take no   21 g And the brother shall deliver up the
thought how or what ye shall speak, for e it brother to death, and the father the child: and
shall be given you in that same hour what ye  the children shall rise up against their parents,
shall speak.                                     and cause them to be put to death.
20 f For it is not ye that speak, but the Spirit   22 And h ye shall be hated of all men for my
d Mark xiii. 11-13; Luke xii. 11; xxi. 14, 15.-e Exod.   f2 Sam. xxiii. 2, Acts v. 8; vi. 10; 2 Tim. iv. 17.-g Mic
iv. 12; Jer. i. 7.                               vii. 6; verses 35, 36; Luke xxi. 16. —h Luke xxi. 17.
gogues-A sort of discipline which was used in their  governors, and other persons of distinction, and
synagogues, where they held their courts about both  might have feared lest, in the hurry of their spirits,
civil and ecclesiastical affairs. Comp. Matt. xxiii. 34, they should be betrayed into some impropriety of
and Acts xxii. 19. And ye shall be brought before  language or behaviour, by which the cause of the
governors-Namely, to be punished by them  as gospel might be injured. Nothing, therefore, could
malefactors, not for any crimes wherewith they can  have been more proper, or better suited to the circharge you, butfor my sake. Although these things  cumstances in which they were placed, than the
did not happen while the apostles were out on their promise which our Lord here makes them, which,
first mission, yet they came to pass after Christ's  if received in faith, was sufficient to prevent a thouascension, when Peter and John were called before sand anxious apprehensions. Observe, reader,
the sanhedrim, Acts iv. 6, 7, and beaten, Acts v. 40: neither at such a time as is here referred to, nor on
also when James and Peter were brought before  any sudden call, need the true disciples of Jesus be
1Herod, Acts xii. 3; Paul before Agrippa and his careful what or how to answer.
wife, and the Roman governors, Gallio, Felix, Fes-   Verse 21. And the brother, who believeth not,
tus; and, last of all, before the Emperor Nero, and  shell deliver 2tp the believing brother to death. and
his prefect, Helius Caesarianus.  For a testimony  Aite father the child, &c.-As if he had said, All the
against them and the Gentiles-All these things wisdom and justice of your apologies, though diwill be permitted to befall you, that your innocence vinely inspired, will not disarm the malice of your
may be manifested, the truth of the gospel denmon- unreasonable enemies, which shall prevail to such
strated, and an opportunity afforded you of testify- a degree as even to triumph over natural affectiorn
ing it with greater solemnity both to Jews and  and break asunder the strictest bonds of social life:
Gentiles. " The patience which the apostles showed  for the nearest relations shall betray one another,
under continual persecutions, and the courage  not only to some slighter punishments, but even to
wherewith they went to death, ii2 confirmation of violent and tormenting deaths. And fathers shall
their doctrine, became strong proofs of their inno- thus become the murderers, instead of being the
cence and of the truth of the gospel. Moreover, if the  guardians and protectors, of their children: and
apostles had never been brought before the supreme  children, on the other hand, forgetting all the oblipowers, nor defended their cause in the presence of  gations of filial duty and affection, shall rise up,
kings and governors, it might have been said that, as witnesses, against their own parents, and cause
because Christianity could not bear a strict exami- them to be putt to death. And ye shall be hated of
nation from able judges, it was preached to none  all mnen-Namely, of all that know not God. You, my
but men of vulgar understanding, who were not apostles, notwithstanding all the humanity of your
capable of detecting it. But, when persons of the  character, and benevolent design of your office, shall
highest distinction for birth, fortune, capacity, and  be the objects of general aversion, censure, and perlearning, had the gospel laid before them in the de- secution, and all this for my ~name's sake-That is,
fences which the apostles were obliged to make, at for your attachment to me and my cause, though it
the public tribunals of every country, its standing  be the cause of righteousness and truth, of the resuch a trial was certainly a great confirmation of its demption and salvation of the human race. But he
truth to persons of inferior note."-Macknight.   that endureth to the end shall be saved-But be not
Verse 19. But take nqo thought how or what ye discouraged at the prospect of these trials, for he
shall speak-When you are compelled to appear that perseveres in the faith and practice of the gosbefore such personages be not anxiously careful pel, and who bears constantly and with invincible
about your defence there, or how you shall answer patience these persecutions, (which my grace is
for yourselves, but cheerfully confide in the divine  sufficient to enable you all to do,) shall be finally
direction, which shall certainly be given you, and  and eternally saved from all sin and misery, into the
shall be abundantly sufficient for you. The apos- kingdom and glory of God: whatever extremities
ties being, in general, persons of a low education, he may be called to suffer in this world, God will
and wholly unacquainted with the laws of the dif- not only deliver him from the destruction which
ferent countries whither they were to go, and with  shall come upon the wicked, but will repay his
the forms of their courts, might have been much  fidelity with unspeakable and everlasting felicity in
terrified at the thought of appearing befo:r kings,  the next,
a                                                                99




Coming of the Son of man.              ST. MATTHEW.                  Exhortation not to fear men.
A. M. 4035. name's sake: ibut he that endureth  have called the master of the house A. M. 4035
A. D. 31.                                                                               A. D. 31.
31  to the end shall be saved.         6Beelzebub, how  much more shall
23 But k when they persecute you in this city, they call them  of his household?
flee ye into another: for verily I say unto you,   26 Fear them  not therefore: 0 for there is
Ye shall not Shave gone over the cities of Israel nothing covered, that shall not be revealed; and
till the Son of man be come.                    hid, that shall not be known.
24 m The disciple is not above his master, nor   27 What I tell you in darkness, that speak ye
the servant above his lord,                      in light: and what ye hear in the ear, that
25 It is enough for the disciple that he be as preach ye upon the house-tops.
his master, and the servant as his lord: if n they   28 P And fear not them which kill the body,
i Dan. xii. 12, 13; Chap. xxiv. 13; Mark xiii. 13.  k Chap. 16; xv. 20. —  Chap. xii. 24; Mark iii. 22; Luke xi. 15; John
ii. 13; iv. 12; xii. 15; Acts viii. 1; ix. 25; xiv. 6.  5 Or, viii. 48, 52. —6 Gr. Beelzebul. —  Mark iv. 22; Luke viii. 17;
end, or, finish.   Chap. xvi. 28. —m Luke vi. 40; John xiii. xii. 2, 3.-P Isa. viii. 12, 13; Luke xii. 4; 1 Pet. iii. 14.
Verse 23. But, &c.-As if he had said, I do not say  against the knowledge of God, &c. Or, 2dly, thus,
this with a view to encourage you to rush upon mar- Fear not the calumnies with which they shall load
tyrdom before you have a plain and lawful call to it; you, as they did your Master, for I will make the
on the other hand, it will rather be your duty to  innocence and the excellence of your doctrine as
prolong your useful lives to the utmost himits you  clear as the light; and your integrity in the dispenlawfully may. Therefore, when they persecute you  sing of it, and your patience in suffering for it, to
in one city, flee to another-And though this may  redound to your praise, honour, and glory, throughcontract the time of your abode in each, be not dis- out all ages, and especially at my revelation from
couraged at that, which may, on the whole, be no  heaven, I Pet. i. 7."
inconvenience: for ye shall not have gone over the   Verses 27, 28. What I tell you in darkness, that
cities of Israel-To preach the gospel in each of speak ye in light-The doctrines of the gdspel
them, make what haste you will, until the Sonl of I which I deliver to you in private, and in obscure
man shall come-To destroy their capital city, tern- parables, preach plainly and openly, without the
ple, and nation. The destruction of Jerusalem by  fear of mau, in the audience of all. And'what ye
Titus is often called the coming of the Son of man. hea-, as it were whispered, in, the ear, preach yeSee chap. xxiv. 27, 37, 39, 44; Luke xviii. 5.   Proclaim publicly, as though you addressed multiVerses 24-26. The disciple is not above his mas- I tudes, fiom the house-tops. Two customs of the
ter —As if he had said, As for the unkind usage I Jews seem to be alluded to here. Their doctors
have warned you to expect, you have no reason to  used to whisper in the ear of their disciples what
be surprised at it, considering what I have intimated  they were to prolounce aloud to others. And as
respecting the persecutions awaiting my disciples  their houses wete low and flat-roofed, they somefor righteousness' sake. See Matt. v. 10-12. And, times preached to the people from thence. And,
that you may bear all with a becoming fortitude, according to Hegesippus, they carried James the
consider that they have calumniated, traduced, and  Just to the top of the tellmple to preach to the peopersecuted me your Master, for which cause you, plc at the passover. Ald fear not them that kill the
my disciples, cannot think it hard if they shall ca- body-Be not afraid of any thing which ye may
lumniate and persecute you: for if they have called  suffer for proclaiming it, even though the boldness
the master, Beelzebub, how much mnore, &c.-This  of your testimony should at length cost you your
cannot refer to the quantity of reproach and perse- lives: for they ewho kill the body, are not able to kill,
cution; (for in this the servant cannot be above his or hurt, the soul —The spiritual and immaterial part
Lord;) but only to the certainty of it. Fear them  of you: this "will still survive in all its vigour,
not therefore-Be not afraid of their calumnies, while its tabernacle lies in ruins."  So Dr. Dodhowever false or malicious, for ye have only the  dridge, who justly observes, " These words contain
same usage that your Lord has: and neither shall a certain argument to prove the existence of the
their wickedness nor your innocence be always  soul in a separate state, and its perception of that
concealed: both shall be manifested, at least, in the  existence; else the soul would be as properly killed
day of judgment. For there is nothing covered  as the body."  On this argument Dr. Whitby enthat shall not be revealed, &c.-" The words," says larges as follows: "These words contain a certain
Whitby, "are capable of two good senses: 1st, Let evidence that the soul dies not with the body, but
not the dread of these persecutors deter you from  continued afterward in a state of sensibility: for thiat
preaching the gospel, as despairing of the success  which, it is allowed, men can do to the body, it is
of it; for, though at present it seems to be hidden  denied that they can do to the soul. But, if by killfrom the world, and it is likely to be obscured for a ing the body men could make the soul also to perish
while by the calumnies of the Jews and others, I till the reunion and reviviscence both of body and
will cause it to shine through all the world, and  soul; or, if by killing the body they could render the
dissipate all the clouds they cast over it, and will soul insensible, or deprive it of all power of thinking
render it mighty to cast down whatever exalts itself 1 or perceiving any thing, they would kill the soul;
100                                                                a




God's care of his children.               CHAPTER X.                   The end of Christ's coming.
A. M. 4035. but are not able to kill the soul: but   32 r Whosoever therefore shall con- A. M. 4035.
A. D 31. rather fear him which is able to de- fess me before men, s him will I constroy both soul and body in hell.                 fess also before my Father which is in heaven.
29 Are not two sparrows sold for a 7 farthing?   33 t But whosoever shall deny me before men,
and one of them shall not fall on the ground  him will I also deny before my Father which is
without your Father.                              in heaven.
30 q But the very hairs of your head are all  34 u Think not that I am come to send peace
numbered.                                         on earth; I came not to send peace, but a
31 Fear ye not therefore, ye are of more value  sword.
than many sparrows.                                35 For I am come to set a man at variance
7 It is in value a half-pennyfarthing in the original, as being the   r Luke xii. 8; Rom. x. 9, 10.-s Rev. iii. 5.  t Mark viii.
tenth part of the Roman penny: Chap. xviii. 28. —q 1 Sam. 38; Luke ix. 26; 2 Tim. ii. 12.-u Luke x. 49, 51-53.
xiv. 45; 2 Sam. xiv. 11; Luke xxi. 18; Acts xxvii. 34.
for it is not easy to conceive how an intelligent, Lest ye should be overlooked or neglected, ye, my
thinking, and perceiving being can be more killed  rational and immortal creatures, especially ye my
than by depriving it of all sensation, thought, and  children, adopted and regenerated, and above all,
perception; the body itself being killed by a total ye ministers of my word, honoured with so imprivation of sense and motion. It remains, that the  portant an employment as that of preaching my
soul doth not perish with the body, nor is it reduced  gospel: ye are of more value than many sparrows
into an insensible state by the death thereof." Add  -Yea, than the whole species of them: and thereto this, our Lord may well be supposed to speak  fore you may assure yourselves that providence
here as the Jews would certainly understand his  will watch over you.
words; now they would certainly thus understand    Verses 32, 33. Whosoever, &c. —As a further enhim, it being their received opinion, [namely, that couragement to you to cast off all unnecessary cares
of the Pharisees,] that the soul, after the death of and fears, to trust in God, and arm yourselves with
the body, is in bliss or misery, and therefore contin- courage to encounter, and resolution to endure
ues in a state of sensibility. But, fear him, &c.-   whatever persecutions, injuries, or other trials he
Fear lest, being unfaithful in so important a trust, in his providence may permit to befall you, be asyou should incur the displeasure of Him who is able  sured, whatever you may now suffer for your fidelito destroy both body and soul in hell-Who has  ty to me, it will, on the whole, be most amply repower to fill the separate spirit with unspeakable  warded. For whosoever shall confess ne-That is,
anguish, and at the final judgment to reunite it to  publicly acknowledge me for the promised Messiah,
the body, and to condemn both to everlasting mis- receiving my whole doctrine for the rule of his
cry in that infernal prison. It must be observed, faith and practice, obeying all my precepts, relying
that instead of a-roK rtvat, to kill, the word a7roE2.reat, on my promises, revering my threatenings, and imito destroy, is used in this second clause, which also  tating my example: him will I confess before my
often signifies to tormtent. " What an awful verse is Father-Him will I own as my true disciple in the
this before us! How fit is it that this eternal and al- presence of my Father at the day of final judgment,
mighty God should be the object of our humble  and will claim  for him  the rewards which my
fear! and that in comparison of him we should fear Father has promised to such. But whosoever shall
nothing else! All the terrors and all the flatteries  deney me —Whosoever shall be ashamed or afraid to
of the world are disarmed by this! an idea which, acknowledge his relation to me, or shall not confess
in every state of life, should engage us to be faithful me before men, in the sense now mentioned, him,
to God; so shall we be most truly faithful to our- will I also deny, &c.-As having any relation to
selves."                                          me, in that awful day. " There is an unspeakable
Verses 29-31. Are not two sparrows sold for a  majesty in this article of our Lord's discourse. Alfarthing-fAs if he had said, The particular provi- though he was now in the lowest state of humanity,
dence of God is another reason for your not fearing  he declares that his confessing us before God is the
man. For this extends to the very smallest things, greatest happiness, and his denying us the greatest
even to sparrows and the hairs of your heads, which  misery that can possibly befall us."
are all numbered. In other words, the meanest of    Verses 34-36. Think not that I am  come, &c.God's creatures are under the protection of his pro- As if he had said, Because the prophets have spoken
vidence, insomuch that nothing befalls them with- glorious things of the peace and happiness of the
out its direction; and therefore your enemies can- world under the reign of the Messiah, whom
not touch even your bodies without your heavenly  they have named, for that reason, the Prince of
Father's permission. A most consolatory doctrine  peace, you may imagine that I am come to put the
this, indeed, and a strong reason why we should  world into that happy state forthwith; and that uniexercise a continual dependance on God, and in all  rersal peace will be the immediate consequence of
circumstances and situations cast our care on him  my coming. But this is far from  being the case;
woho thus careth for us. Fear ye not therefore —  for, though the nature of my government be such
a                                                                 101




Christ exhorts his disciples           ST. MATTHEW.               to take the cross and follow him.
A. M. 4035. x against his father, and the daughter I than me, is not worthy of me: and A. M. 4035.
A. D. 31.                                                                               A. D. 31.
against her mother, and the daughter-  he that loveth son or daughter more
in-law against her mother-in-law.               than me, is not worthy of me.
36 And Y a man's foes shall be they of his  38 aAnd he that taketh not his cross, and
own household.                                   followeth after me, is not worthy of me.
37 Z He that loveth father or mother mnore   39 b He that findeth his life shall lose it: and
x Mic. vii. 6.-Y Psa. xli. 9; Iv. 13; Mic. vii. 6; John xiii. 18; a Chap. xvi. 24; Mark viii. 34; Luke ix. 23; xiv. 27.  bChap.
zLuke xiv. 26.                           xvi. 25; Luke xvii. 33; John xii. 25.
as might produce abundant felicity, inasmuch as word is used in different senses, in such a manner
my religion breathes nothing but love, men will not as to convey the sentiment with greater energy to
lay aside their animosity, nor will they exercise a  the attentive. "He who, by making a sacrifice of
mutual friendship among themselves as soon as the  his duty, preserves temporal life, shall lose eternal
gospel is preached to them. No; such is their life; and contrariwise."  The trope has a beauty in
wickedness, that they will make the gospel itself an  the original which we cannot give it in a version:
occasion of such bitter dissensions that it will look  the word Nvxt7 being equivocal, and signifying both
as if I had not come to send peace, but a sword  life and soul, and consequently being much better
among men. For, as I told you before, the nearest fitted for exhibiting, with entire perspicuity, the two
relations shall quarrel among themselves, and both  meanings, than the English word life. The Syropublic and private divisions will follow whereso-  Chaldaic, which was the language then spoken in
ever my gospel comes with power. Yet, observe  Palestine, had, in this respect, the same advantage
well, reader, this is not the design, though it be the  with the Greek. He that receiveth you receiveth
event of his coming, through the opposition of devils me-And as you shall be thus rewarded, so, in proand men to his truth and the blessed effects of it. portion, shall they who entertain you for my sake.
And a man's foes-The foes of a man that is con- IIe that receiveth a prophet in the name of a proverted to my religion, and loves and follows me, phet —That is, because he is such, shall receive a
shall be they of his own household-Persons of his prophet's reward —Shall have a reward like that
own family, or such as are nearly related to him.   conferred on a prophet. It is evident, that by a
Verses 37, 38. He that loveth father or mother prophet here is meant, not merely one that foretels
more than me-He that is not ready to give up all future events, but a minister of God in general. And
these when they stand in competition with his duty; the word SexToyat, rendered receive, plainly signifies
is not worthy of ne —Nor shall have any interest here to entertain in an hospitable w:ay, as it does
in my saving benefits. And he that taketh not his  also Heb. xi. 31; James ii. 25, &c. Nor can the
cross, &c.-Every one condemned to crucifixion by  gradation, in the following words, be understood
the Romans was compelled to carry the cross, on  without such an interpretation, for Jesus descends
which he was to be suspended, to the place of exc- here from a prophet to a righteous man, and from
cution. Thus our Lord himself was treated. Now, a righteous man to a disciple, termed a little one,
as this was not a Jewish, but a Roman punishment, that is, any believer, however poor, mean, and conthe allusion to it, on this occasion, may justly be  temptible in the world. It must be observed, that
looked on as the first hint given by Jesus of the  what renders the good works here mentioned valuakind of death he was to suffer. And the words ex- ble in the sight of God, and procures them a recompress this sentiment with great energy, that no man I pense from him, is their being done out of regard
is worthy of Christ, that is, worthy to bear his for him and his blessed Son. By the rewards here
name, or be accounted a true Christian, unless he  promised, Le Clere understands the happiness of
be willing to suffer whatever pain or inconvenience  heaven, paraphrasing the words thus: " He that
cannot be avoided but by doing some evil or omit- showeth kindness to a prophet, on account of his
ting some good; yea, and to endure the greatest mission and doctrine, or to a righteous man, on achardships, and all sorts of persecutions, even the  count of his righteousness, especially if by so doing
most shameful and painful death, rather than re- he exposes himself to persecution, shall be as highly
nounce his religion and deny Christ.             rewarded as that righteous man or prophet shall
Verses 39-42. He that findleth his life shall lose  be; nay, he who doth any good office whatever
it-He that saves his life by denying me shall lose  to the meanest of my disciples, though it should be
it eternally; and he that loses his life by confessing  but the small service of handing a cup of cold water
me shall save it eternally. Or, as Macknight ex- I to them, shall not go unrewarded," that is, if he
presses it, "He that makes shipwreck of faith and  shall give it to him in the name of a disciple, or
a good conscience to save his life, shall lose that with a real affection to him, on account of his relawhich is really his life-his everlasting happiness; tion to me. This seems to be the true interpretawhereas, he that maintaineth integrity at the ex- tion of the passage. Thus also Dr. Hammond,
pense of life, and all its enjoyments, shall find what " How great soever your persecutions are, and how
is infinitely better-a blessed immortality."  It is dangerous soever it be to profess to be a follower
justly observed by Campbell, that there is a kind  of Christ, yet shall no man have rei*n to fear the
of a paronomasia in the sentence, whereby the same   entertaining  of you; for the same protection which
102                                                                 a




Promises of reward to those                 CHAPTER XI.              who receive the followers of Christ.
A. M. 4035. he that loseth his life for my sake, and  he that receiveth  a  righteous A. M. 4035.
A. D. 31.                                                                                       A. D. 31.
shall find it.                            man in the name of a righteous man,
40 ~ C He that receiveth you, receiveth me;  shall receive a righteous man's reward.
and he that receiveth me, receiveth him  that   42 e And whosoever shall give to drink unto
sent me.                                             one of these little ones a cup of cold water only
41 d He that receiveth a prophet in the name  in the name of a disciple, verily I say unto you,
of a prophet, shall receive a prophet's reward;  He shall in no wise lose his reward.
c Chap. xviii. 5; Luke ix. 48; x. 16; John xii. 44; xiii. 20; d 1 Kings xvii. 10; xviii. 4; 2 Kings iv. 8.=-e Chap. viii. 5, 6;
Gal. iv. 14.                               xxv. 40; Mark ix. 41; Heb. vi. 10.
awaits you, and the same reward that attends you, been sent to prophesy."  This, " as it is a great
shall await them that receive you. It shall be as if  incitement to others to express their kindness to
they had entertained, not only angels, but Christ Christ's ministers and faithful servants, so is it also
and God himself.  He that doth support, and enable  to his ministers to apply themselves to his service
a prophet to do His work that sent him, shall re-  with a ready mind, and with the utmost diligence
ceive the same reward that he should if himself had  in the execution of their pastoral office." —Whitby.
CHAPTER XI.
Here we have, (1,) Christ's unwearied diligence in his great work of preaching the gospel, 1. (2,) His discourse wnth the
disciples of John concerning the evidence of his being the Messiah, 3-6. (3,) An honourable testimony given by him to John,
7 —15. (4,) His representation of the perverseness of the Jewish nation, with respect both to John's ministry and his own;
and a denunciation of terrible judgments about to come on some particular places, which had abused peculiar advantages
and privileges, 16-24. (5,) His thanksgiving to his Father for the wise and gracious method he had taken in revealing
the great mysteries of the gospel, and his gracious invitation to weary and heavy-laden sinners to come to him for rest,
coarfort, and salvation, 25-30.
A. M. 4035. AT ND  it came to pass, when Jesus  prison the works of Christ, he sent A. M. 4035.
A. D. 31.                                                                                       A. D. 31.
had made an end of command-  two of his disciples,
ing his twelve disciples, he departed thence to   3 And said unto  him, Art thou  C he that
teach and to preach in their cities.'                should come, or do we look for another?
2 ~ a Now  when  John  had heard  bin the   4 Jesus answered and said unto them, Go
* Third Sunday in Advent, gospel, verse 2 to verse 11.  b Chap. xiv. 3.-c Gen. xlix. 10; Num. xxiv. 17; Dan. ix. 24;
a Luke vii. 18, 19, &c.                                   John vi. 14.'NOTES ON CHAPTER XI.                    borne to this truth, it cannot reasonably be supposed
Verse 1. When.fesus had made an end of com- that he now doubted of it.  But some of his discimnanding, that is, of giving instruction to his twelve  ples, offended and discouraged by his long impridisciples, and thereby of preparing them  for the  sonment, as well as the freedom of Christ's converservice they were now to undertake he departed to  sation, so different from the austerity used by their
teach and vreach in their cities-The other cities  master and his disciples, might begin to call it in
of Israel, being unwearied and constant in his great question, and therefore John might think it neceswork.                                                sary to put them  in the way of obtaining further
Verses 2-6. Noivw when John had heard in the  satisfaction."-Doddridge.  Now at this very time,
prison (into which he had been cast by Herod Anti-  according to Luke, (chap. vii. 21,) Jesus cured many
pas, a little after he began his public ministry, chap. of their infirmities and plagues, &c.  He therefore
iv. 12, and xiv. 3, &c.) of the works of Christ —  said to these disciples, Go and show  John those
That is, of some of his many miracles, &c.-Ile sent things wqhich ye hear and see —hich are a stronger
two of his disciples-Not, as is probable, because he  proof of my being the Messiah than any bai c asserdoubted himself, but to confirm  their faith.  And  tions can be. Comp. Isa. xxxv. 5, 6, and lxi. 1. And
said, A'rt thou he that should come-Namely, the  blessed is he whosoever shall not be offended in me
Messiah?  Or look wve for another-Under that  -Or brought to doubt my being the Messiah on
character? "Considering what clear evidence John  account of the mean circumstances in which I
had received by a miraculous sign from heaven that appear.  For many will be induced to question it,
Jesus was the Messiah, (see John i. 33,) and what notwithstanding all the evidences I have given, and
express and repeated testimonies he himself had  shall give of it.
a                                                                      103




Jesus Christ bears an honourable        ST. MATTHEW.                testimony to John the Baptist.
A. M. 4035. and show  John again those things   8 But what went ye out for to see? A. M. 4035.
A. D. 31.                                                                               A. D. 31
which ye do hear and see:              A man clothed in soft raiment? Be5 d The blind receive their sight, and the lame  hold, they that wear soft clothing are in king's
walk, the lepers are cleansed, and the deaf houses.
hear, the dead are raised up, and e the poor   9 But what went ye out for to see?  A prohlave the gospel preached to them.               phet? yea, I say unto you, i and more than a
6 And blessed is he, whosoever shall not f be  prophet.
offended in me.                                   10 For this is he of whom it is written, k Be7 t g And as they departed, Jesus began to  hold, I send my messenger before thy face,
say unto  the  multitudes concerning  John, which shall prepare thy way before thee.
What went ye out into the wilderness to see?   11 Verily I say unto you, Among them  that
h A reed shaken with the wind?                   are born of women, there hath not risen a
d Isa. xxix. 18; xxxv. 4-6; xlii. 7; John ii. 23; iii. 2; v. 36; x. Rom. ix. 32, 33; 1 Cor. i. 23; ii. 14; Gal. v. 11; 1 Pet. ii. 8.
25, 38; xiv. 11.-e Psa. xxii. 26; Isa. lxi. 1; Luke iv. 18; Jam. g Luke vii. 24.  h Eph. iv. 14.  i Chap. xiv. 5; xxi. 26; Luke
ii. 5.-f Isa. viii. 14, 15; Chap. xiii. 57; xxiv. 10; xxvi. 31; i. 76; vii. 26.- k Mal. iii. 1; Mark i. 2, Luke i. 76; vii. 27.
Verses 7-10. And as they departed-Or, as Luke  befall the Jews on account of their impenitence,
has it, when they were departed, Jesus began to say  their unbelief, and their rejecting the Messiah, Luke
concerning John-What he would not say concern- iii. 17. And he was more than a prophet, inasmuch
ing him in the hearing of these his disciples, lest he  as he was the Messiah's harbinger, sent to prepare
should seem to flatter him, or to compliment him  the way before him, (see note on Mal. iii. 1,) an
into an adherence to his former testimony. To avoid  office which clothed him with a dignity superior to
all suspicion of this kind, he deferred his commend- that of a simple prophet; not to mention that he
ation of him till the messengers were gone: and  had the honour of baptizing the Messiah himself.
then delivered it to the people, to prevent all imagi-   Verse 11. Among them that are born of womennations as if John were wavering in his judgment, That is, among the whole race of mankind in all
and had sent the two disciples for his own rather former ages, there hath not risen a greater than
than their satisfaction.  What went ye out into the  John the Baptist-As John, with regard to his reliwilderness, in which he preached, to see? A reed  gious and moral character, was the best of men, so
shaken by the bwind-That is, a man of an unstable  he had some peculiar honours superior to any prodisposition, of a weak and cowardly conduct? In  phet of former generations. " Our Lord," says Macthis question, which implies a strong negation, the  knight, " honoured the Baptist with the magnificent
invincible courage and constancy of the Baptist are  title of the greatest of all the prophets, under the
applauded. His imprisonment for reproving King  law, for four reasons. 1st, He was the subject of
Herod showed that he was not afraid of men; and  ancient prophecies, and had long been expected by
as for his constancy, though it might seem a little  the people of God under the character of Elias, a
shaken by the message which he sent, it was not name given him by Malachi, because he was to posimpaired by it in the least. For his faith in Christ sess the spirit and power of Elias. 2d, His concould not but remain inviolable, as it had been  ception and birth had been accompanied with mirafounded on a particular revelation, and on the visible  cles. 3d, WVhen the season of his inspiration came,
descent of the Holy Spirit, accompanied by a voice  he was favoured with a clearer revelation concernfrom heaven, declaring him to be the Son of God. ing the Messiah than had been enjoyed by any of
A man clothed in soft raiment-An effeminate cour- the prophets under the law. 4th, By his preaching
tier, accustomed to fawning and flattery? You may  he prepared the Jews for receiving the gospel, and
expect to find persons of such a character in palaces, consequently began that more excellent dispensanot in a wilderness. In this question, the aus- tion." Notwithstanding, he that is least in the kingtere and mortified life of the Baptist is praised, and  dovn of heaven —That is, in the gospel dispensation,
the spiritual nature of the Messiah's kingdom insin- when fully opened, understood, and enjoyed in all
uated. His forerunner did not resemble any of the  its privileges and blessings, is greater than he-For
officers who attend the courts of earthly princes, Christ's ministers, and even his real people in geneand consequently Christ himself was in no respect ral, under the gospel, were to receive superior supto be like an earthly prince. A prophet? yea, and  plies of the Spirit, and know many important truths
more (Luke, much more) than a prophet-John  respecting our Lord and his kingdom which had not
justly deserved to be called a prophet, because he been revealed to John himself. So Doddridge unexcelled in every thing peculiar to a prophet. He  derstands the clause.  But Baxter confines it to
was commissioned by God, and had immediate com- Christ's ministers, paraphrasing the verse thus:
munication with him, John i. 33; he foretold that " There hath not been a greater than John before
the kingdom of heaven, spoken of by Daniel, was him; as being nearest the kingdom of the Messiah:
at hand. He pointed out the Messiah byrevelation. but yet the least of my ministers in this my kingHe declared the terrible judgments that were to  dom is greater than he, and shall have more emi
104                                                               a




Christ animadverts on the                CHAPTER XI.                      perverseness of the Jews
A. M. 4035. greater than John the Baptist: not-  the mnarkets, and calling unto their A. M. 4035.
A. D. 31.                                                                                 A. D. 31.
withstanding, he that is least in the  fellows,
kingdom of heaven is greater than he.              17 And saying, We have piped unto you, and
12 1 And from the. days of John the Baptist ye have not danced; we have mourned unto
until now, the kingdom  of heaven 1 suffereth  you, and ye have not lamented.
violence, and the violent take it by force.         18 For John came neither eating nor drink13 m For all the prophets and the law  pro- ing, and they say, He hath a devil.
phesied until John.                                 19 The Son of man came eating and drink14 And if ye will receive it, this is n Elias  ing, and they say, Behold a man gluttonous,
which was for to come.                            and a wine-bibber, q a friend of publicans and
15 o He that hath ears to hear, let him hear.  sinners.  r But wisdom  is justified of her chil16  ~   PBut whereunto  shall I liken  this  dren.
generation?  It is like unto children sitting in   20 ~ s Then began he to upbraid the cities
1 Luke xvi. 16.-1 Or, is gotten byforce, and they that thrust   o Ch. xiii. 9; Luke viii. 8; Rev. ii. 7, 11, 17, 29; iii. 6, 13, 22.
men.-m Mal. iv. 6.  n Mal. iv. 5; Ch. xvii. 12; Luke i. 17. p Luke vii. 31.-q Ch. ix. 10. —r Luke vii. 35.  s Luke x.13.
nent gifts of the Spirit, as well as a more excellent hear-A kind of proverbial expression, requiring
office and work; so far shall my kingdom, begun  the deepest attention to what is spoken.
after my ascension, excel all ages that were before    Verses 16-19. Whereunto shall I liken this geneit."  Others, again, think the expression, is greater ration-That is, the men of this age? They are
than he, is only applicable to Christ's first servants, like those froward children, of whom their fellows
namely, the apostles and evangelists, and New Tes- complain that they will be pleased no way. Saytament prophets, and interpret the words thus: ing, We have piped unto you, &c.-" It was usual
"Though the Baptist excelled all the preceding  in Judea, at feasts, to have music of an airy kind,
prophets, the least inspired person in the kingdom  accompanied with dancing, Luke xv. 25; and at
of heaven, the least apostle or preacher of the gos- funerals, melancholy airs, to which were joined the
pel, was a greater prophet than he, being much  lamentations of persons hired for that purpose.
better acquainted with the character, disposition, and  The children, therefore, in that country, imitating
doctrine of Christ. They were also employed, not these things in their diversions, while one band of
in making preparation for, but in erecting the Mes- them performed the musical part, if the other, hapsiah's kingdom; hence they were greater than the  pening to be froward, would not answer them by
Baptist in respect of the dignity of their office. dancing or lamenting, as the game directed, it naMoreover, having gifts bestowed on them  to fit turally gave occasion to this complaint, JWe have
them for that office, far superior to his, they were piped, &c., which at length was turned into a progreater in respect of their illumination. They had  verb."  John came neither eating nor drinkingthe Spirit so dwelling in them, that, on all occasions, In a rigorous, austere way, like Elijah. And they
they could declare the will of God infallibly, being, say, He hath a devil-He is melancholy from the
as it were, living oracles. To conclude, as they  influence of an evil spirit. So, it is probable, the
had likewise been the subjects of ancient oracles, Pharisees in particular said.  The Son of man
Acts ii. 16, they had long been expected by the peo- came eatin-g and drinking-Conversing in a free,
ple of God."                                      familiar way. And they say, Behold a man glutVerse 12. And from the days of John the Baptist tonous, &c.-Jesus did not practise those mortifica-That is, from the time he had borne his public  lions which rendered the Baptist remarkable.  He
testimony to the approach of the Messiah, or from  fared like other men, and went into mixed comthe time when he had fulfilled his ministry, the  panics, not avoiding the society even of publicans
kingdom of heaven-The dispensation which admits  and sinners, but neither would they hear him; for,
all persons equally, upon their repentance and faith, notwithstanding he maintained the strictest tenipesuffereth violence, and the violent take it byforce —  rance himself, and never encouraged the vices of
The spirits of men are so excited and animated by  others, either by dissimulation or example, they ata desire after this kingdom, that it is, as it were, tributed that free way of living to a certain laxness
attacked like a besieged city, men of all sorts press- of principle, or unholiness of disposition.  But
ing to get into it, with a violence like that of men  iwisdom is justified of her children-That is, my
who are taking a place by storm. As if he had said, wisdom herein is acknowledged by all those who
"Multitudes are flocking around me, to be instructed  are truly wise, and all such will justify all God's
in the nature of my kingdom; and some, who were  dispensations toward them in order to their salvaformerly of most licentious characters, and looked  tion, and will entirely acquiesce therein.
upon as utterly unfit to be subjects of the Messiah's    Verses 20-24.  Then began he to upbraid the
kingdom, are resolutely set on enjoying the bless- cities-Which he had often blessed with his preings of it."  He that hath ears to hear, let hinm  sence, and inwhichhe hadpreachedmany awakena                                                                  105




Capernaum upbraided for her            ST. MATTHEW.                      neglect of offered mzercy
A. M.4035. wherein most of his mighty works in thee, had been done in Sodom, A.1.. 4035.
A. D. 31.                                                                              A.]. 431.
were done, because they repented not: it would have remained until this
21 Wto unto thee, Chorazin! wo unto thee, day.
Bethsaida! for if the mighty works which   24 But I say unto you, Y' That it shall be
were done in you, had been done in Tyre and  more tolerable for the land of Sodom, in the
Sidon, they would have repented long ago t in  day of judgment, than for thee.'
sackcloth and ashes.                            i25 ~T Z At that time Jesus answered and said,
22 But I say unto you, u It shall be more  I thank thee, O Father, Lord of heaven and
tolerable for Tyre and Sidon at the day ofjudg- earth, because athou hast hid these things from
ment, than for you.                              the wise and prudent, band hast revealed them
23 And thou, Capernaumn, x which art exalted  unto babes.
unto heaven, shalt be brought down to hell:   26 Even so, Father; for so it seemed good in
for if the mighty works which have been done  thy sight.
t John iii. 7, 8.,u Chap. x. 15; verse 24.-x Isa. xiv' 13; 25 to the end.  z Luke x. 21.-  a Psa. viii. 2; 1 Cor. i. 19,
Lam. ii. l.-y Chap. x. 15.-* S. Matthias' Day, gospel, verse 27; ii. 8; 2 Cor. iii. 14.  b Chap. xvi. 17.
ing sermons, and performed many astonishing mira- whole country, and made dreadful ravages in some
cles. It is observable, he had never upbraided them  of those cities. But, as Doddridge justly observes,
before. Indeed, at first they had received him with  "There is no evidence that the destruction of those
all gladness, Capernaum in particular.  Wo unto  cities was more dreadful than that of Tyre and Sithee, Chorazin, &c. —That is, miserable art thou. don, and it was certainly less so than that of Sodom
For these are not curses or imprecations, as has been  and Gomorrah: besides, our Lord plainly speaks of
commonly supposed; but a solemn, compassionate  a judgment that was yet to come on all these places
declaration of the misery they were bringing on  that he mentions."  From this passage, therefore,
themselves.  Chorazin and Bethsaida were cities we learn " two important particulars: 1st, That the
of Galilee, standing by the lake of Gennesareth, in  punishments to be inflicted upon wicked men in the
which and the neighbouring places Jesus spent a | life to come shall not be all equal, but in exact proporgreat part of his public life. See notes on chap. iv. tion to the demerit of the sins of each. 2d, That
13-16. If the mighty works-The great miracles, I great and signal punishments, befalling sinners in
which were done in you,.-had been done [of old] in  this life, will not screen them from the wrath of God
Tyre and Sidon-Though cities inhabited by hea- in the life to come; for Jesus Christ, the judge,
then, and remarkable for their luxury, pride, and  here declares that Sodom, though burned by fire and
contempt of religion, they would have repented long  brimstone from heaven, shall suffer such dreadful
ago in sackcloth and ashes-That is, they would  things, that, in speaking of the pains of the damned,
have exercised the deepest repentance, for sackcloth  he mentions this city as an example of very great
and ashes were used by the Jews in token of the I punishment."-Macknight.
bitterest grief. But I say unto you —Besides this    Verses 25, 26. At that time Jesuts answered, &c.
general denunciation of wo to those stubborn unbe- -This word does not always imply that something
lievers, I declare particularly that the degree of had been spoken, to which an answer is now made.
their misery will be greater than even that of Tyre  It often means no more than the speaking in reand Sidon, yea, of Sodom. And thoul, Capersnaum, ference to some action or circumstance preceding.
&c.-He mentions Capernaum separately by itself, The following words Christ speaks in reference to
and last of all, because, being the place of his ordi- the case of the cities above mentioned: I thank
nary residence, it had been blessed with more of his  thee-That is, I acknowledge and joyfully adore the
sermons and miracles than any other town. Never- justice and mercy of thy dispensations. The oritheless it abounded with wickedness of all kinds, ginal word, Efo,atooyeUat, sometimes denotes to conand therefore he compared it to that city which, on  fess sitns,'sometimes to acknowledge favours, and
account of the greatness of its crimes, had been the  sometimes also to adore or celebrate. It is chiefly
most terrible example of the divine displeasure that in the last of these senses that the word is to be
ever the world had beheld. It shall be more toler- here understood. Because thou hast hid-That is
able for the land of Sodom, &c. —That is, the con- because thou hast suffered these things to be hid
dition of the inhabitants even of the land of Sodom, from  men, who are in other respects wise and
in the day of the final judgment, shall be more tol- prudent, while thou hast discovered them to those
erable than thy condition. For thy condemnation  of the weakest understanding, to them wlo are
shall rise in proportion to thy more aggravated  only wise to God-ward. We have the same idiom,
guilt, and to those more valuable mercies and pri- Rom. vi. 17, God be thanked that ye wcere the servileges which thou hast abused.  Dr. HI-ammond  vants of sin, but ye have obeyed, &c. —The thanks
understands this passage as referring to the tem- are not given for their having been formerly the
poral calamities to come on those places by the Ro- servants of sin, but for their being then obedient.
mans; who did indeed shortly after overrun the i "It seems they were but a few, and those generally
106                                                               a




Christ invites heavy-laden sinners      CHAPTER Xr.                    to come unto him for rest.
A.M. 4035.  27 c All things are delivered unto   28 ~I Come unto me, all ye that A.M. 4035.
A. D. 31.                                                                              A.D. 31.
3 me of my Father;  and no man  labour and are heavy laden, and I
knowveth the Son, but the Father; d neither will give you rest.
knoweth any man the Father, save the Son,  29 Take my yoke upon you, e and learn of
and he to whomsoever the Son will reveal him. me; for I am  meek and flowly in heart;
c Chap. xxviii. 18; Luke x. 22; John iii. 35; xiii. 3; xvii. 2; e John xiii. 15; Phil. ii. 5; 1 Pet. ii. 21; 1 John ii. 6.-f Zech.
1 Cor. xv. 27.-d John i. 18; vi. 46; x. 15.               ix. 9; Phil. ii. 7, 8.
the lower sort of people, who embraced Christ's  comprehended in his nature and attributes, his
doctrine, and co-operated with him in erecting his counsels and dispensations, his works and ways;
kingdom; nor was his religion soon to meet with a anzd he to whomsoever the Son will reveal him —Or
better reception in the other countries where it was make him savingly known by the gospel, and the
to be preached; circumstances which, in the eyes illumination of the Spirit. Thus John, The Son of
of common wisdom, were melancholy and mortify-  God hath given lus an understanding to know, (rov
ing. But our Lord foresaw that, by the direction  a2vi70tvol,,) the trute one; and we are in the true one
of God, these very circumstances would become  in, or through, his Son Jesus Christ. The worthe noblest demonstrations of his personal dignity, ship, therefore, of the Jews, who reject Christ,
the clearest proofs of the excellence of his religion, and consequently do not receive the knowledge
and the most stupendous instances of his power, of the living and true God through him, of modwho, by such weak instruments, established his do- ern Deists, and of all unbelievers, is in fact renminion in every part of the habitable world, against dered to an imaginary deity; the God and Fathe policy, the power, and the malice of devils and  ther of our Lord Jesus Christ being to them  an
men combined to oppose it. Our Lord, therefore, unknown God.
properly made the rejection of the gospel by the    Verse 28. Come unto me —Our Lord here shows
great men of the nation, and the reception of it by  to whom he is pleased to reveal the Father, and the
persons in lower stations, the matter of a special things said above to be hid from the wise and pruthanksgiving, both now and afterward in Judea, dent; to those that labour, or, are weary, as Icorj IOvr7E
Luke x. 21. Nr7iot, babes, in Scripture language, may be rendered, and are heavy laden; namely,
are persons whose faculties are not improved by  those that are weary of the slavery of sin and Satan,
learning, but who, to that sagacity and understanding  and of the love of the world and the pursuit of its
which is purely natural, join the dispositions of mo- vanities, and desire and labour after a state of redesty, sincerity, humility, docility, and all the other conciliation and peace with God, and rest in him;
engaging qualities that are to be found in children. and who, till they enjoy these blessings, are heavy
This is plain from chap. xviii. 3. Babes, therefore, laden with a sense of the guilt and power of their
stand in opposition, not to men of sound judgment sins, and of the displeasure of God due to them on
and reason, but to proud politicians and men of  account thereof. To these, and also to such as are
learning, who are so full of themselves that they  burdened with the distresses of life and various tridisdain to receive instruction from others, and who  als, Jesus graciously says, Come unto me-The orimake all their abilities subservient to their advance- ginal word, Aevre, comn.e, expresses not so mluch a
ment in this world." —Macknight.                 command, as a friendly request; a familiar exhortVerse 27. All things are delivered unto me, &c. ing, desiring, and begging a person to do any thing,
-Here our Lord seems to address, not so much his particularly what is pleasant, and would be profitable
disciples, as those of the people that stood near him, to him if done. To come to Christ, is to apply to
with a reference to what he had last spoken. As if him in faith and prayer for such blessings as we see
he had said, Do not be led, by the example of your we want. And I-I alone, (for no one else can,)
great and learned men, to slight and despise me; will give you freely, (what you cannot purchase,)
for mean and humble as my circumstances now  rest, namely, from the guilt of sin by justification,
appear, all things relating to the salvation of man- and fiom the power of sin by sanctification; rest,
kind are delivered into my hands, even all authority, from a sense of the wrath of God and an accusing
power, and judgment. And no man knoweth the conscience, in peace with God and peace of mind;
Son, but the Father-No one knoweth the mystery  rest, from all carnal affections, and fruitless worldly
of his person, his character, and dignity; no one  cares, disquietudes, and labours, in the love of God
knoweth what he has done, and what he is yet to  shed abroad in your hearts; and rest in the midst
do, for the salvation of the world; save the Father of the afflictions, trials, and troubles of life, in a ful_
that sent him. " These words evidently declare  assurance that all things shall work for your good,
that there is something inexplicably mysterious in  and that, though in the world you may have tribulathe nature and person of Christ; which indeed ap- tion, in me you shall have peace. Some commenpears in the most convincing manner, from the ac- tators, by the rest offered in this invitation, undercount elsewhere given of his Deity in Scripture."  stand that freedom from the burdensome services of
Neither knoweth any man the Father, save the Son, the law which Christ has granted to men through
&c.-Neither can any one savingly know God the  the promulgation of the gospel. And it must be
Father, but the Son, by whom alone he is fully  owned that this interpretation is favoured by the
a                                                               107




Christ excuses his disciples               ST. MATTHEW.                    for plucking the ears of corn.
A. M. 4035. g and ye  shall find rest unto  your I1 30 h For my yoke is easy, and my A. M. 4035
A. D. 31. souls.                                     burden is light.
g Jer. vi. 16.                                       h 1 John v. 3.
subsequent clause, in which men are invited to take  tie, and forbearing; kind and condescending toward
on them Christ's yoke and burden, from  the consi-  all my disciples, directing them with tenderness, paderation that they are light and easy, namely, in com-  tience, and lenity, in the way to pardon, life, and salparison of Moses's yoke.  There is no reason, how-  vation, not imposing on them any unnecessary burever, for confining the rest of the soul here offered  dens: and, as an example, recommending by my
to that particular privilege of Christianity.  It is  practice both meekness and humility; meekness by
more natural to think that it comprehends therewith  bearing all kinds of injuries, and humility by condeall the blessings of the gospel whatsoever.  Chris-  scending to do the meanest good offices to the meantianity, when embraced in faith and love, and pos-  est of mankind.  Learn, then, of me to be meek
sessed in the life and power of it, gives rest to the  and humble, both in disposition and behaviour; and
soul, because, 1st, it clearly informs the judgment  ye shall find rest to your souls-That composure,
concerning the most important points, removing all tranquillity, and satisfaction which nothing but hudoubts concerning them; 2d, it settles the will in  mility and meekness, with an entire subjection to
the choice of what is for its happiness; 3d, it con-  me, can give.  The original words may be properly
trols and regulates the passions, and keeps them   rendered, Ye shall find refreshment to your souls,
under subjection to the peace and love of God. such as you would in vain seek elsewhere; refreshPhil. iv. 7; Col. iii. 14, 15.  See Dodd's sermon on  ment, arising from clear manifestations of the divine
this text.                                           favour, consoling influences of his Spirit, lively
Verses 29, 30. Take my yoke upon you —Believe  hopes of his glory, and sensible communion with
in and obey me: hearken to me as a teacher, rely on  him.  For my yoke is easy-Gr. xP7n;or, gracious,
me as a Saviour, and be subject to me as a governor.  sweet, benign, agreeable; and my burden light-Or,
And learn of me-MaOere anr' ev/, Be my disci-  pleasant, as eXappov also signifies.  Such it is to
ples; be taught by me, namely, all things pertain-  those in whose hearts the love of God prevails over
ing to your acceptance with God, your duty, and  the love of the world and sin.  To them, the comyour happiness: for I am meek and lowly in heart  mandments of God are not grievous, but delightful.
-Meek toward all men, lowly toward God.  As an  They love his law, and their pleasure is in it all the
instructer, I will show myself to be most mild, gen-  clay long.
CHAPTER XII.
In this chapter, (1,) To show that works of necessity and mercy are to be done on the sabbath day, Christ vindicates his
disciples for plucking and eating ears of corn thereon, and his own healing a withered hand, 1-13. (2,) To avoid the
fury of the enraged Pharisees; he withdraws, and is followed by multitudes, all whose sick he heals, and, by his prudence,
hzLmility, and self-denial in so doing, filfils a remarkable prediction of Isaiah, 14-21. (3,) He heals a demoniac, who
was blind and dumb, and answers the blasphemous cavils of the Pharisees, who imputed his miracles to a compact with
Satan, 22-37. (4,) He refuses to grant any sign from heaven; shows the wickedness of the Jews in rejecting him, and
foretels their impending ruin in the parable of the relapsed demoniac, 38-45. (5,) He manifests his affection to his disciples, and preference of obedient believers to his natural relations, 46-50.
A. M. 4035.  LT that time a Jesus went on the   2 But when the Pharisees saw  it, A. M. 4035.
A. D. 31.                                                                                       A. D. 3
sabbath  day through  the corn;  they said unto him, Behold, thy disand his disciples were a hungered, and began  ciples do that which is not lawful to do upon
to pluck the ears of corn, and to eat.                the sabbath day.
a Deut. xxiii. 25; Mark  ii. 23; Luke vi. 1.
NOTES ON CHAPTER XII.                     The word'axvac, here used, may indifferently sigVerse 1. Jesus went on the sabbath day through  nify ears of any kind of grain; but probably barley
the corn —The cornfields near Jerusalem, attended  is here intended, that being first ripe in those parts.
by his disciples and some of the Pharisees, whose  Dried corn was a common food among the Jews.
curiosity, it is probable, prompted them to mix with    Verses 2-4. The Pharisees said, Thy disciples
the crowd on this occasion, in expectation of seeing  do what is not lawfuil-The law of Moses so exmore miracles.  His disciples began to plu.ck [and  pressly allowed the plucking ears of corn as one
rub in their hands, Luke vi. 1] the ears of corn, and  passed through a field, that, malignant as they were,
to eat-Just what sufficed for present necessity.  theypretended not tofind faultwith the action itself,
108                                                                      a




Christ excuses his disciples            CHAPTER XII.                for plucking the ears of corn.
A. M. 4035.  3 But he said unto them, Have ye   6 But I say unto  you, that in  A. M. 4035.
A. D. 31.                                                                               A. D. 31.
not read b what David did when he  this place is f one greater than the
was a hungered, and they that were with him; temple.
4 How he entered into the house of God, and   7 But if ye had known what this meaneth,
did eat c the show-bread, which was not lawful g I will have mercy, and not sacrifice, ye would
for him to eat, neither for them which were with  not have condemned the guiltless.
him, d but only for the priests?                 8 For the Son of man is Lord even of the
5 Or have ye not read in the elaw how that sabbath day.
on the sabbath days the priests in the temple   9 ~ hAnd when he was departed thence, he
profane the sabbath, and are blameless?         went into their synagogue:
b 1 Sam. xxi. 6.-c Exod. xxv. 30; Lev. xxiv. 5. -—. Exod. John vii. 22.-f 2 Chron. vi. 18; Mal. iii. 1.-   Hos. vi. 6;
xxix. 32, 33; Lev. viii. 31; xxiv. 9.  eNum. xxviii. 9; Mic. vi. 6-8; Chap. ix. 13.-hMark iii. 1; Luke vi. 6.
(see Deut. xxiii. 25,) but they were perverse enough  sides the continual burnt offering, the priests were
to think this to be a kind of reaping and dressing  obliged, on the sabbaths, to sacrifice two lambs exthe grain, which was indeed forbidden on the sab- traordinary, by which their servile work was that
bath. But he said-Have ye nzot read what, in a  day double of what it was on the other days of the
case of like necessity, David did, and his followers?  week. See Num. xxviii. 9. But in this place is
and his necessity was a sufficient plea for his trans- one greater than the temple-As if he had said, "If
gressing the law in a higher instance. How he en- you reply that the priests were not culpable in those
tered into the house of God-Into the tabernacle: actions, because they were undertaken for the temthe temple not being yet built. The meaning can- ple service, I acknowledge it; but at the same time
not be, that David himself went into the very taber- I must observe, that if the temple, with its service,
nacle, for none but priests could go in thither: but is of such importance as to merit a particular disit was into the house or chamber of the high-priest pensation from the law of the sabbath, I and my
that he entered, situated beside the tabernacle, and  disciples, whose business of promoting the salvation
called the house of God on that account. See note  bf men is a matter of more importance, may, on
on i Sam. xxi. 3-6. Thus the apartment in which  that account, with more reason take the same liberty
tlhe High-priest Eli and his servant Samuel slept, is in a case of the like necessity. According to this
called the house of the Lord, 1 Sam. iii. 15. And  interpretation, the reading,tletov, a greater swork,
did eat the show-bread —Gr. trs aprnt rTi w po6eewog, instead of ytelov, a greater person, which is authorthe bread of exhibition, or, the bread set forth. The  ized by many manuscripts, will have a peculiar eleHebrew expression, =')D,nS, is literally, the  gance. Then the sense will be,'There is here a
bread of the face, or, of the presence, so called, be- much more noble work carrying on than the temple
cause it stood continually before the face, (so to  service.' "-Macknight.
speak,) of Jehovah; that is, before the ark, where    Verses 7, 8. But if ye had known what that mneanGod was peculiarly present. It consisted of twelve  eth-If ye had known the intent of that scripture,
loaves, representing the twelve tribes of Israel, and  Hos. vi. 6, I will have mercy, &c.-That is, I always
was set every sabbath day, by the priest who served  prefer acts of mercy before matters of positive inthat week, on the golden table that was in the holy  stitution, when in any instance they interfere with
place of the tabernacle or temple.,  When the new  each other; and even before all ceremonial instituloaves were brought, the stale ones were taken away, tions whatever; because these being only means of
but were to be eaten by the priests only. See notes religion, are suspended, of course, if circumstances
on Exod. xxv. 30; Lev. xxiv. 6-9.                occur wherein they clash with love, which is the
Verses 5, 6. Have ye not readl in the lat, &c.-  end of it: ye would not have condemned the guiltless
He does not mean that the words following were to  -As you have now done, merely for rubbing out a
be found in the law, but only that they might read  handful of corn to refresh themselves in my service.
in the law, how the priests were obliged, on the  For the Son of man is Lord even of the sabbath
sabbath days, to perform such servile work in the  day-The law enjoining the observation of every
temple as, considered separately from the end of it, seventh day as a day of holy rest, as all other laws,
would have been a profanation of the sabbath, but is in my power, and may be altered, enforced, or
really was not so, because it was necessary to the  dispensed with, as I see good. My disciples, therepublic worship of God, on account of which the  fore, are guiltless, were it only on this account, that
sabbath was instituted. If it be asked what servile  they act by my authority, and attend on me in my
work the priests performed on the sabbath, the an- ministry, as the priests attended on God in the temswAer is obvious. On that day, as well as on other pie. This expression, is Lord even of the sabbath,
days, they made up the fires, killed, flayed, and  evidently implies, that the sabbath was an institution
dressed the sacrifices, and performed other pieces of great and distinguished importance. It may,
of manual labour necessary to the religious service  perhaps, also refer to that signal act of authority
which God had established among them. Nay, be- which Christ afterward exerted over it, in changing
a                                                                109




,Christ heals a withered hand.      ST. MATTHEW.          The Pharisees conspire against him
A. M. 4035. 10 And behold, there was a man  sheep?  Wherefore it is lawful to do A. M. 4035.
A. D. 31.                                                                          A. D. 31.
which had his hand withered.  And  well on the sabbath days.
they asked him, saying, i Is it lawful to heal on   13 Then saith he to the man, Stretch forth thy
the sabbath days? that they might accuse him. hand.  And he stretched it forth; and it was
11 And he said unto them, What man shall restored whole, like as the other.
there be among you, that shall have one sheep,  14 ~ Then  I the Pharisees went out, and
and kif it fall into a pit on the sabbath day, Iheld a council against him, how they might
will he not lay hold on it, and lift it out?  destroy him.
12 How much then is a man better than a   15 But when Jesus knew it, mhe withdrew
i Luke xiii. 14; xiv. 3; John ix. 16.  k Exod. xxiii. 4, 5; John v. 18; x. 39; xl. 53. —-- Or, took counsel.  m Chap.
Deut. xxii. 4.  1 Chap. xxvii. 1; Mark iii. 6; Luke vi. 11; x. 23; Mark iii. 7.
it from the seventh to the first day of the week. If holy indignation at their wickedness, being grieved
we suppose here a transposition of the seventh and  for the hardness of their hearts, for their stupidity
eighth verses, then the eighth verse is a proof of and impenitence, and for that condemnation and
the sixth.                                     ruin which he knew they were thus bringing on
Verse 10. There was a man which had his hand  themselves, as well as for the pernicious effect which
withered-The nerves and sinews of it being shrunk  their conduct would have on others. But at the
up, so that it was entirely useless. And they-  same timethathetestified his displeasure at thePhaNamely, the scribes and Pharisees, who had either risees, he relieved and comforted the infirm man,
mixed with the crowd that followed Jesus, or were  saying to him, Stretch forth thy hand, and, a divine
in the synagogue before he came; asked him, say- power accompanying the word, he immediately
ing, Is it lawful to heal on the sabbath day?-They  stretched it out, and, in an instant, it was made sound
made this inquiry merely that they might find mat- as the other. The evangelists'say no more; but
ter whereon to ground an accusation against him. leave their readers to imagine the wonder and astonFor they fully expected he would say that it was ishment of the numerous spectators, and the joy of
lawful, in opposition to the doctrine of their learned  the man who had recovered the use of so necessary
men, who accounted performing cures on the sab- a member.
bath a violation of the holy rest of that day. Ac-   Verses 14, 15. Then the Pharisees event out, and
cordingly Mark says, They watched him whether held a council against him-They were so incensed
he would heal, &c.-So gross was their hypocrisy, at the affront which they imagined they had rethat they resolved to raise an outcry against him, ceived, in our Lord's neglecting their censure, and
if on the sabbath he should give a lame man the  intimating his knowledge of the evil purposes of
use of his hand, while they themselves were  their hearts, (Luke vi. 8,) that they were no longer
profaning it by an action which would have pol- able to bear the place, and therefore withdrew.
luted any day; were seeking an opportunity to  Luke says, They were filled with mzadness, and
murder one who had never done them any harm, commntned with one another what they might do tc
but had been and was incessantly doing them good! Jesus; or, as Matthew and Mark express it, how
Verses 11-13. And he said-That he might show  they might destroy him. Being as little able to find
their unreasonableness, and confute them by their fault with the miracle, as they had been to answer
own practice: What man-that shall have-Or, the argument by which Jesus justified his performWho, if he have but one sheep, that on the sabbath  ing it on the sabbath day, they were filled with
day shall fall into a pit, and it be in danger of  such diabolical rage, that they acted like downright
perishing there, will not lay hold on it, &c. —The  madmen. They could not but be sensible of the
stress of the question does not lie on supposing a greatness of the miracle, and, perhaps, were conman to have only one sheep, but on one only fall- vinced of the truth of his mission who had performing into a pit; and yet, for the comparatively small ed it; but their wrath, on account of his having
value of that one, his not scrupling to undertake the violated their precepts concerning the sabbath, and
labour of helping it out on the sabbath day. How  their other evil passions, pushed them on to such a
mnuch then is a man better than a sheep? As if he pitch of extravagance, that they went away and
had said, If the regard you have for the life of your joined counsel with their inveterate enemies, the
cattle leads you to do servile work on the sabbath, Herodians, or Sadducees, (Mark iii. 6,) in order to
for the preservation of a single sheep, charity should  have him taken out of the way; for they found it.nuch rather induce you to labour for the preserva- was not in their power otherwise to keep the people
tion of a fellow-creature, though the good office is from being impressed with his doctrine and mirato be done on the sabbath day. Wherefore it is cles. This, it must be observed, is the first time
lawfiul to do well —To save a beast, much more a that mention is made of a design on our Saviour's
man, or to perform any of the lovely acts of mercy  life. Thus, "' while the eyes of distressed multiand charity on the sabbath day. Our Lord, having  tudes were turned to Christ as their only physician
spoken as above, according to St. Mark, chap. iii. 5, and most valuable friend, the eyes of these Pharisees
looked round about upon them with anger, with a were continually upon him for evil: and they be110                                                            a




Great multitudes follow Christ,        CHAPTER XII.                       and are healed by hiqm.
A. iM. 4035. himself from thence: n and great mul-  19 He shall not strive, nor cry; nei- A. M 4035.
A. D. 31.                                                                              A.D. 31
titudes followed him, and he healed  ther shall any man hear his voice in
them all:                                       the streets.
16 And 0 charged them that they should not  20 A  bruised reed shall he not break, and
make him known:                                 smoking flax shall he not quench, till he send
17 That it might be fulfilled which  was forth judgment unto victory.
spoken by Esaias the prophet, saying,             21 And in his name shall the Gentiles trust.
18 P Behold my servant, whom I have chosen;   22 T r Then was brought unto him  one posmy beloved, q in whom my soul is well pleased: sessed with a devil, blind and dumb; and he
I will put my Spirit upon him, and he shall healed him, insomuch that the blind and dumb
show judgment to the Gentiles.                  both spake and saw.
n Chap. xix. 2.  o Chap. ix. 30.- P Isa. xlii. 1.-q Chap. iii. 17; xvii. 5.  r Chap. ix. 32; Mark iii. 11; Luke xi. 14.
held his miracles, not for their own conviction, but to is not quoted exactly according to the Hebrew
that they might, if possible, turn them into the  original, the evangelist contenting himself with
means of his destruction. So ineffectual are the  giving us the substance of it in a contracted form:
most obvious and demonstrative arguments, till di- nor is it quoted according to the version of the
vine grace conquer men's natural aversion to the  LXX., who have given but a very indifferent interRedeemer's kingdom, and captivate their hearts to  pretation of it. He shall show judgzent —The word
the obedience of the faith! To have reviled and I'0lttC, judgment, here used by Matthew, answers to
dishonoured Christ, and to have endeavoured to  c0-nn, in the prophet, a word which, in the Old
prevent the success of his ministry, would have  Testament, is often put for the laws of God in genbeen a daring crime: but these, desperate wretches eral.  And by Christ's showing judgmnent to the
conspire against his life; and, different as their  Gentiles, is evidently meant his declaring the laws
principles and interests were, form  a transient of religion, the eternal rules of righteousness, or
friendship, to be cemented by his blood. Blessed  the will of his heavenly Father, not only to the
Jesus! well mightest thou say, Many good works single nation of the Jews, but also, and especially,
have Ishown you, and for iwhich of them would you  to the Gentile nation. He shall znot strive, nor cry,
murder me?" —Doddridge. But, when Jesus knewv  &c.-He shall not be contentious, noisy, or ostenit-Or rather, Jesus, knowing it, withdrew himself tatious; but gentle, quiet, and lowly. A bruised
from thence, in order that nothing might hinder him  reed shall he not break-Such as are convinced of
from fulfilling his ministry. It appears from Mark  their sinfulness and guilt, and bruised under the
iii. that he retired into Galilee, where he preached  weight thereof. Smoking flax shall he not quench
and wrought miracles as privately as possible, that -The least good desire, the faintest spark of grace.
he might avoid giving offence. His fame, however, He alludes to the wick of a lamp when it is first
was now so great that vast multitudes gathered  beginning to kindle, and is put out by any little
round him there, among whom were many who, motion.  Till he send forth judgment unto victory
having seen or heard of the miracle on the infirm  -Till he make righteousness completely victorious
man at Bethesda, (John v.,) and on the withered  over all its enemies. And in his nzame, that is, in
hand in the synagogue, followed him from Jerusa- him, shall the Gentiles trust, for salvation, present
lem and Judea. And he healed them all-That is, and eternal. See notes on Isa. xlii. 1; where the
all that had need of healing. By this it appears, original passage is explained at large.
that it was not mere curiosity that drew together   Verses 22-24. Then wvas brought unto himthis immense multitude. Many, no doubt, were  Namely, By the person's friends, one possessed with
moved by that principle, but others came to him to  a devil, blind and dumb —Many, no doubt, supbe healed of their infirmities and diseases, and others posed these defects to be merely natural: but the
again to hear and be instructed by his divine dis- Spirit of God saw otherwise, and gives the true accourse,.                                         count, both of the disorder and the cure. How
Verses 16-21. And charged them that they should  many other disorders, seemingly natural, may even
not make him, known-Partly that he might avoid  now be owing to the same cause! And he healed
the envy and rage of his persecutors, and partly  him-He immediately expelled the evil spirit, and
because the time was not yet come for him to de- in an instant removed the effects of his diabolical
dare himself openly to be the Messiah.  That it influence: And all the people were amazed —At so
might beftdjilled, &c. —Here the evangelist assigns extraordinary a miracle, by which the noblest sense,
another reason why the Lord Jesus prosecuted his and likewise the most useful faculty of the human
ministry in this humble, meek, quiet, and unosten- body, were restored together: and said, Is not this
tatious way: it was, that he might fulfil Isaiah's the Son of David?-that is, The Messiah. But
prophecy, chap. xlii. 1-4, in which it was foretold  when the Pharisees-Who were present, and the
that he should conduct himself in this manner.  It scribes, who had come dotwnfromn Jerusalemv heard
must be observed, that the passage here referred  it, that is, heard this naturalreflection of the people,
a                                                               111




Christ vindicates himself against      ST. MATTHEW.          the impious charge of the Pharisees
A. MIV. 4035.  23 And all the people were amazed, or house divided against itself shall A. M. 4035.
A. D. 31.                                                                              A. D. 31.
and said, Is not this the son of David? not stand:
2411 ~ s But when the Pharisees heard it, they   26 And if Satan cast out Satan, he is divided
said, This fellow  doth not cast out devils, but against himself; how shall then his kingdom
by 2 Beelzebub, the prince of the devils.       stand?
25 And  Jesus tknew  their thoughlts, and   27 And if I by Beelzebub cast out devils, by
said unto them, Every kingdom divided against whom do your children cast them out? thereitself is brought to desolation; and every city  fore they shall be your judges.
s Chap. ix. 34; Mark iii. 22; Luke xi. 15.  2 Gr. Beelzebul: and so verse 27.  t Chap. ix. 4; John ii. 25; Rev. ii. 23.
and observed that they were beginning to infer, some and a deadly plague. The Greeks, likewise,
from the wonderful miracles which they saw Jesus had a god, whose title was jvtapyog, Muscarum veperform, that he was the expected Messiah; fear- nator, The destroyer of flies. But he was in no
ing lest such a belief, if it should gain ground, would  great reputation among them, their country not
put an end to their credit with, and authority over, being subject to this sort of calamity. The Ekronthe people, they said, This fellow doth not cast out ites being near neighbours to the Jews, the great
devils but by Beelzebub, &c.-Thus giving the most veneration which they had for this idol made him
malicious and unreasonable turn to the matter which  the object both of the horror and detestation of the
could be imagined.                               devout worshippers of the true God. Accordingly,
Verses 25, 26. And Jesus kneaw their thoughts-  to express in what detestation they held him, they
"It often happens, that through ignorance or weak- appropriated his name to the most hateful being in
ness men form wrong judgments of things;" a con- the universe, calling the devil, or the prince of the
duct which, though censurable, admits of some  evil angels. Beelzebub; for the next verse shows,
excuse: "but when wrong judgments proceed from  that Beelzebub and Satan are different names of
evil dispositions, then, indeed, do they become  the same person; and consequently that Satan was
highly culpable. Therefore, to show that the judg- considered as the prince of those demons who were
ment which the Pharisees passed at this time upon  cast out by Christ, and who are elsewhere repreour Lord's miracles was of the latter kind, the  sented as his angels. The word in the Greek is
evangelist observes, that Jesus knew their thouzghts: Beelzebul, which signifies, the lord of a dunghill,
he knew that the wickedness of their hearts, and  and seems to be a contemptuous change of the
not the weakness of their understandings, had led  former name, by which it was intimated, that the
them to form the opinion they had uttered, if it was noblest of the heathen deities were more fit to dwell
their real opinion; or rather, to affirm it contrary  on a dunghill than to be worshipped in a magnifito the conviction of their minds, which was the rea- cent temple.
son that, at the conclusion of his defence, he repri-   Verses 27, 28. And if I by Beelzebub, &c.-This
manded them in the sharpest manner."  And said, is the second argument made use of by Jesus for
Every kingdom  divided against itself;  &c. —He  confuting the calumny of the Pharisees; by whom
proceeds to demonstrate the absurdity of their do your children cast them out?-As if he had said,
calumny, by an argument drawn from the common  " For the same reason that you attribute my miraaffairs of life: —As if he had said, " If evil spirits  cles to the devil, you may attribute all the miracles
assist me in working miracles for the confirmation  that ever were wrought in the world to the devil.
of my doctrine, they do what they can to promote  and particularly the miracles of your own prophets
the spiritual worship and ardent love of the true  which, nevertheless, you acknowledge to be divine."
God, and, as effectually as possible, excite men to  To this purpose Dr. Chandler paraphrases the verse,
the practice of universal justice, benevolence, tem- "Ye do not impute the miracles of your prophets
perance, and self-government; allthese virtues being  to Beelzebub, but on the evidence of these miracles
powerfully recommended by my doctrine. But thus ye receive them as the messengers of God. Nevto make the evil spirits fight against themselves, is ertheless, ye reject me, who work greater and more
evidently to make them  ruin their own interest; numerous miracles than they, and impute them to
unless it can be thought that the strength and wel- the power of evil spirits. Is this conduct of a piece?
fare of a society is advanced by jarring discord and  Wherefore these prophets shall be your judges;
destructive civil wars. Your judgment, therefore, they shall condemn you."  It seems, however,
of my conduct, is palpably malicious and absurd."  more probable that, by your children, is meant your
-Macknight. The word Beelzebub signifies the disciples, or your countrymen in general, for "that
lord or waster of flies. This was the great idol many of the Jews did, at this time, attempt to cast
of the Ekronites; and from his name we may infer out devils, is plain from Mark ix. 38; Luke ix. 49;
that they considered him as having the command  Acts xix. 13; Josephus, Antiq., viii. 2. Calvin thinks
of the various insects wherewith, in those warm  that God conferred power of this kind on some parclimates, they were infested, and which ofttimes ticular persons among the Jews anciently, that by
gathered into such swarms as proved both a noi-  thus proving his presence  among them he might
112                                                               a




Christ vindicates himself against       CHAPTER XII.          the impious charge of the Pharisees.
A. M. 4035.  28 But if I cast out devils by the   30  He that is not with  me is A. M. 4035.
A. D. 31.                                                                              A. D. 31.
Spirit of God, then u the kingdom of against me; and he that gathereth
God is come unto you.                            not with me scattereth abroad.
29 x Or else how can one enter into a strong   31. ~ Wherefore I say unto you, YrAll manner
man's house, and spoil his goods, except he first of sin and blasphemy shall be forgiven unto
bind the strong man? and then he will spoil men: z but the blasphemy against the Holy
his house.                                       Ghost shall not be forgiven unto men.
u Dan. ii. 44; vii. 14; Luke i. 33; xi. 20; xvii. 20, 21.  x Isa. Y Mark iii. 28; Luke xii. 10; Heb. vi. 4, &c.; x. 26, 29; 1 John
xlix. 24; Luke xi. 21-23.                        v. 16.  z Acts vii. 51.
retain the nation in the faith of his covenant; and  there are no neuters in this war: every one must
that the people, having experienced God's power be either with Christ or against him; either a loyal
in those instances, came foolishly to institute for subject or a rebel; and there are none upon earth
themselves the office of an exorcist. Agreeably to  who neither promote nor obstruct his kingdom.
this it may be observed, that our Lord's argument For every one does either one or the other daily.
does not require that the demons were actually ex- Much more criminal and fatal, then, must the chapelled by these exorcists. It is sufficient that the  racter and conduct of those be, who, with deliberate,
Jews thought they were expelled, and did not find  implacable malice, oppose Christ's cause, and are
fault with those pretended miracles, as they did  resolved, at all adventures, to do their utmost to
with Christ's real ones."  Therefore they shall be bring it down, as the Pharisees were now attempt.
your judges-Ask them, if Satan will cast out Satan; ing to do by these vile suggestions, whereby they
let even them be judges in this matter. And they  endeavoured to represent Christ, who came to save
shall convict you of obstinacy and partiality, who  men, as an accomplice with Satan, who was labourimpute that in me to Beelzebub, which in them you  ing to destroy them.
impute to God. But if I cast out devils by the    Verse 31. All manner of sin and blasphemy-The
Spirit of God-As it is evident, and you cannot word rendered blasphemy, denotes injurious exreasonably deny that I do; then the kingdom of  pressions, whether against God or man. When God
God is come nigh unto you-The time is certainly  is the object, it is properly rendered blasphemy. It
come which God has appointed for taking the power is evident that, in this passage, both are included,
out of the hands of the devil, in order that he may  as the different kinds are compared together: conhimself rule, both in the bodies and souls of men. sequently the general term detraction, or ivjurious
The word eYaoerv, rendered is come, implies, is come  speech, ought to be employed, which is applicable
unawares; before you expected it. In other words, alike to both; whereas the term blasphemy, with
the Messiah's kingdom is come, and you ought with  us, is not used of any verbal injury that is not aimjoy to enter it.                                 ed directly against God. Shall be forgiven unto
Verses 29, 30. How can one enter, &c.-How  men-rThat is, on condition of true repentance, and
could I cast out Satan, and destroy his works, if I faith in the mercy of God through Christ; or, as
did not first overcome him?  "The house of the  the words evidently mean, may be forgiven unto
strong man (or, strong one, as rs tarvps should  men; for we are not to understand our Lord as asrather be rendered) into which Christ entered, was  serting that every such sin shall actually be parthe world, fitly called Beelzebub's house, or palace, doned, but that it is, in the divine economy, capabecause there he is served by luxury, lust, covet- ble of being pardoned. But the blasphemy against
ousness, pride, anger, and the other evil passions  the Holy Ghost shall not be forgiven unto men-By
of men. The goods or vessels belonging to the  the blasphemy here spoken of, we are evidently to
strong one are the wicked, called Satan's vessels understand injurious or impious speaking against
metaphorically, as Paul is called Christ's chosen  the Spirit of God, such as the Pharisees were now
vessel, Acts ix. 15. Or, by the vessels, or furniture  guilty of; that is, attributing to the devil those mirof Beelzebub's house, we may understand the lusts  acles which Christ gave full proof that he wrought
and passions of men's hearts, the instruments by  by the Holy Spirit. That this, and nothing but this,
which he keeps possession of them."  He that is is the sin here intended, is manifest from the connot with me is against ~me-He that does not unite  nection in which the words stand in this place; and
and co-operate with me, who am contending against more especially still from  the parallel passage,
Satan and his kingdom, is against me, as being un- Mark iii. 28-30, in which the evangelist, assigning
willing that his kingdom should be destroyed. And  the reason of our Lord's making this declaration,
he that gathereth not with me-That does not set adds, Becavuse they said, tie hath aln unclean
himself according to his ability, to gather subjects spirit; that is, "hath  Beelzebub,  and by the
into my kingdom, and promote the cause of truth  prince of devils casteth out devils."  This, then,
and grace among men, scattereth abroad-Hinders  and this only, is the sin, or blasphemy, as it should
the work of God upon earth, and either prevents rather be called, (and as the Scriptures always cafl
men from entering upon a life of piety and virtue, it,) against the Holy Ghost. It is an offence of the
or obstructs their progress therein. Inotherwords, tongue; it is committed not by thinking, but by
VoL.I.             (8)                                               113               a




Blasphemy against the Holy             ST. MATTHEW.                   Ghost never to be forgiven.
A. M. 4035. 32 And  whosoever  a speaketh  a  good; or else make the tree corrupt, A. M. 4035
A. D. 31. word against the Son of man,' it and his fruit corrupt: for the tree is
shall be forgiven him: but whosoever speaketh  known by his fruit.
against the Holy Ghost, it shall not be forgiven   34 0 d generation of vipers, how can ye, being
him, neither in this world, neither in the world  evil, speak good things? e for out of the abunto come.                                        dance of the heart the mouth speaketh.
33 Either make the tree good, and ~ his fruit  35 A good man, out of the good treasure of
a Chap. xi. 19; xiii. 55; John vii. 12, 52.  c Chap. vii. 17; Luke vi. 43, 44.-  d Chap. iii. 7; xxiii. 33.
b 1 Tim. i. 13.                                 e Luke vi. 45.
speaking, by evil-speaking, by belying, slandering, on the passage is to nearly the same purpose-thus:
or reviling the Divine Spirit, by which our Lord  "All other sin and blasphemy against me, as I apwrought his miracles, ascribing them to the devil: pear in my human nature, hath some excuse, and
which in fact was calling the Holy Ghost, or the  may be cured, and so pardoned: but seeing the
Spirit of the one living and true God, the devil: a great works of the Holy Ghost done by me, and to
more heinous crime than which is not to be con- be done by my disciples, in miracles and sanctificaceived.                                         tion, are the greatest evidences that God will give
Verse 32. Whosoever speaketh a word against the world to convince them of the truth of my gosthe So-n of manz-In any other respect, it shall be pel; he that is convinced of the fact, that all these
forgiven him-Upon his true repentance: But miracles and this holiness is wrought, and yet will
whosoever speaketh, namely, in this manner, against deny it to be God's attestation, and blasphemously
the Holy Ghost-and most unreasonably ascribes insist that it is the work of the devil; this man rehis extraordinary and beneficent operations to the  jects the greatest evidences, and shall have no
grand enemy of God and man, it shall not be for- greater, and so his infidelity is incurable, and aggiven him, neither in this world, neither in the world  gravated with blasphemy and obstinacy, and will
to come-The original words, r87 Ev Tr8rTO 7r atovt, 7re never be repented of, nor forgiven."
EV rTM oJe2Xovtn, may be rendered, neither in this age,   Verses 33-35. Either mnake the tree good, and his
or dispensation, (namely, the Jewish,) nor in the fruit good, &c. —That is, you must allow they are
age, or dispensation, to come, namely, the Christian. both good, or both bad: for if the fruit be good, so
Thus the clause is understood by Macknight, who  is the tree; if the fruit be evil, so is the tree also.
considers it as importing, that " no expiation was  "Judge, therefore, by my works, of the power by
provided for the blasphemy against the Holy Spirit, which I work: if it be not a good work to heal the
either under the Jewish or Christian dispensations."  sick, and blind, and lame, and cast out devils, and
But it seems rather to have been a mere proverbial preach repentance and forgiveness of sins, to convert
expression among the Jews, for a thing that would  and save souls, then God is not the author of them.
never be done. Accordingly, in the parallel passage  If they be bad works, they have a bad cause; if they
in Mark, we read, He that shall blaspheme against be good works, they have a good author: either say
the Holy Ghost hath never forgiveness, but is in  plainly, (you that ascribe them to the devil,) that
danger of, or rather, is liable to, eternal damnation. the works are good and the devil is good; or else
It is well known, that the Papists argue from this that the devil is bad and the works are bad: or, if
passage, for the remission of some sins in purgatory, you confess that the works are good, confess that
after this life is ended, which are not remitted by  they are done by the Spirit of God."-Baxter.  0
God here.  But "the Scripture," says Whitby, generation of vipers-Perverse, venomous, deceitful
"knows only two times for the remission of sins: creatures; how canl ye, being evil-Being envious
one here upon earth, Mark ix. 6, to the penitent and  and malicious, speak good things-It is surely a
believing; and the other at the day of judgment, force upon nature whenever you do so; and you
when the great Judge shall pronounce the sentence  will easily return to such uncharitable and impious
of absolution to all his faithful servants; Christ, language as we have now been hearing from you;
therefore, here signifies, that this blasphemy shall the thoughts of your hearts showing themselves by
neither obtain forgiveness now, nor at the great day  the words of your mouths. For out of the abundof final accounts: that is, shall never be forgiven. azce of the heart-The overflowing pride, envy, and
It may be proper to observe here, that as no one  malice thereof, the vmouth speaketh-Utters words
can be pardoned for any sins but through Christ, of the same nature with the corrupt source from
and in consequence of faith in him, as the Son of whence they flow. A good man, out of the good
God and Saviour of the world; and as none can be- treasure of the heart-The wisdom and piety, the
lieve in him as such that supposes he wrought his truth and grace lodged there, bringeth forth good
miracles by the aid of the devil; and as his mira- things-Freely and abundantly, to the edification of
cles, united with his holy life, were the chief proofs all with whom he converses. And an evil manof his divine mission; therefore, those who attri- A man full of corrupt affections and dispositions; a
buted them to Satan, were of course thereby pre- man of an earthly, sensual, and devilish mind, out of
ciuded from belle:.g on him, and of consequence  the ecil treasure-The corrupt principles and inclifrom obtaining pardon."  Mr. Baxter's paraphrase  nations which are within him, bringeth forth evil
114                                         ( 8* )                a




C~hrist condenms idle words.           CHAPTER XII.   The scribes and Pharisees seek a sign.
A. M. 4035. the heart, bringeth forth good things:   39 But he answered and said unto A. M. 4035
A. D. 31.                                                                              A. D. 31.
and an evil man, out of the evil trea- them, An evil and g adulterous genesure, bringeth forth evil things.               ration seeketh after a sign; and there shall no
36 But I say unto you, That every idle word  sign be given to it, but the sign of the Prophet
that men shall speak, they shall give account Jonas.
thereof in the day of judgment.                   40 h For as Jonas was three days and three
37 For by thy words thou shalt be justified, nights in the whale's belly, so shall the Son
and by thy words thou shalt be condemned.    of man be three days and three nights in the
38 ~r f Then certain of the scribes and of the  heart of the earth.
Pharisees answered, saying, Master, we would   41 i The men of Nineveh shall rise in judg
see a sign from thee.                            ment with this generation, and k shall condemn
f Chap. xvi. 1; Mark viii. 11; Luke xi. 16, 29; John ii. 18; John iv. 48.  h John i. 17.-  i Luke xi. 32.- k- Jer. iii. 11;
1 Cor. i. 22.  g Isa. lvii. 3; Chap. xvi. 4; Mark viii. 38; Ezek. xvi. 51, 52; Rom. ii. 27.
things-Wicked words and actions, and that natu- admonished, and how severely he rebuked them,
rally and readily: " and even when he labours most answered-Probably with a view to divert the disartfully to disguise himself and his character, breaks  course to another topic, We would see a sig-n from
out, like you, in some unguarded moment, into such  thee-As if they had said, Otherwise we will not
language as betrays the shame he would conceal."  believe this doctrine. Thus they insinuated that the
Verses 36, 37. But I say unto you-You may  ejection of devils was but a trifling miracle, which,
perhaps think God does not much regard your for all he had said to the contrary, might be done by
words, but I assure you, that not only for blas- the help of devils, and that no signs of that kind,
phemous and profane, malicious, false, slanderous, however numerous, should convince them; for that
and reviling words, but for every idle word which  they would not believe unless he would prove his
men shall speak: for all light, vain, trifling expres- mission by what is here called a sign, and in Luke xi.
sions; for all useless, unprofitable conversation, and  16, a sign from heaven, meaning, probably, some
all discourse uttered without seriousness and cau- such celestial appearance as several of the ancient
tion, and which does not conduce to the glory of prophets gave; particularly Moses, Joshua, Samuel,
God and the good of mankind; that men shall speak  and Elijah. But he answered, An evil and adul-At anytime, or on any occasion, they shall give an  terous generation-A spurious breed, which has deaccount in the day ofjudgmnent-" I cannot think,"  generated from the faith and piety of their great
says Dr. Doddridge, "that our Lord here uses apyov, progenitor, Abraham; or, a generation whose heart
idle, merely to signify mischievous. We are cer- wanders from God, though they profess him to be
tainly accountable for useless as well as wicked dis- their husband. Such adulterers are all those who
courses, and they will be taken into that last survey  love the world, and all who seek the friendship of
which is to determine our character and state: it. Seeketh a sig. —After all the'signs they have
which they whose life is one continued scene of had already, which were abundantly sufficient to
whim, or sneering raillery, would do well seriously  have convinced them, had not their hearts been
to consider. And it was to our Lord's purpose to  estranged from God, and consequently averse to the
observe it here, as it inferred, by the strongest con- truth. And there shall no sign be given to it, but
sequence, the danger of such vile and criminal dis- [or, unless it be] the sign of the Prophet Jonascourses as those of the Pharisees in this case. But Who was herein a type of Christ. For as.Jonas
discourse tending to exhilarate the spirits is not idle  was three days and three nights, &c.-It was cusdiscourse; as the time spent in necessary recreation  tomary with the eastern nations to reckon any part
is not idle time; nor does a wise and gracious God  of a natural day of twenty-four hours for the whole
expect from men the life of angels. If any are dis- day. Accordingly, they used to say a thing was
satisfied with the account of things here given, I done after three, or seven days, &c., if it was done
would beg leave to ask them whether unprofitable  on the third or seventh day from that last mentalk be not a sinful wasting of time? and whether tioned. Instances of this may be seen, 1 Kings xx.
that must not render a man in some degree criminal 29; 2 Chron. x. 5, 12, and in many other places.
before God?"  For by thy words —That is, by the  And, as the Hebrews had no word exactly answering
evidence of thy words, as well as of thy tempers to the Greek vvx&7/Fepov, to signify a natural day of
and works, thou shalt be justified, &c.-Shalt be twenty-four hours, they used night and day, or day
either acquitted or condemned; since by the tenor and vight. for it. See also Esther iv. 16; v. 1; Gen.
of these the disposition of thy heart is shown, and  vii. 4, 12; Exod. xxiv. 18; xxxiv. 28. In the whale's
thy true character discovered. Therefore these shall belly-Or, in the belly of the great fish that swalbe produced in evidence for or against thee at the  lowed him. See note on Jonah i. 17. So shall the
great day, and by this evidence thou shalt then  Son of man be-in, the heart of the earth-That is,
stand or fall.                                  in the earth; for the expression does not imply that
Verses 38-40. Then certain of the scribes, &c. —  he was to be buried in the middle of the earth, but
Now present, upon hearing how plainly Christ I in the earth simply. Thus, in Ezek. xxviii. 2, Tyre
a                                                                115




Christ likens the Jews                ST. MATTHEW.                         to the unclean spirzt.
A. M. 4035. it:'because they repented at the   43 nWhen the unclean spirit is gone A.M. 4035
A. D. 31.                                                                            A.D. 31.
preaching of Jonas; and behold, a out of a man, ~he walketh through
greater than Jonas is here.                     dry places, seeking rest, and findeth none.
42 m The queen of the south shall rise up in   44 Then he saith, I will return into my house
the judgment with this generation, and shall from whence I came out; and when he is come,
condemn it: for she came from the uttermost he findeth it empty, swept, and garnished.
parts of the earth to hear the wisdom  of Solo-  45 Then goeth he, and taketh with himself
mon; and behold, a greater than Solomon is seven other spirits more wicked than himsel',
here.                                           and they enter in and dwell there: P and the
l Jonas iii. 5. —-  1 Kings x. 1; 2 Chron. ix. 1;  n Luke xi. 24.  o Job i. 7; 1 Pet. v, 8.  r Heb. vi. 4; x. 26;
Luke xi. 31.                                  2 Pet. ii. 20-22.
is said to be in the heart of the sea, though it was for if there had been no reality in them, the comso near the continent, that, when Alexander besieged  parison would have meant nothing; and it supposes,
it, he carried a causeway from the land to the city. also, that the Pharisees allowed their existence,
Verse 41. The men of Nineveh, &c.-" The Nine- otherwise our Lord's words, instead of convincing
vites being judged at the same time with the men  or instructing them, must have been treated by them
of that generation, and their behaviour being cornm- with contempt.  WVhen the unclean spirit is gone
pared with theirs, should make their guilt appear in  out of a man-Not of his own accord, or willingly,
its true colour and condemn them. For though they  but compelled by one that is stronger than he; he
were idolaters, they repented at the preaching of wvalketh-Wanders up and down, through dry places
Jonah, a stranger, a poor person, one that continued  -Barren, dreary, desolate; or places not yet watered
among them only three days, and wrought no mira- with the gospel. The words contain a plain allusion
cle to make them believe him. But the men of that to the common notion, that evil demons had their
generation, though worshippers of the true God by  haunts in deserts and desolate places. Compare
profession, could every day hear unmoved the much  Isa. xiii. 21; where, instead of satyrs, the LXX.
more powerful preaching of a prophet infinitely  read 6at/iova, demons. See also Rev. xviii. 2. Seekgreater than Jonah, even the preaching of the eternal ing rest-To his own malignant nature, in observing
Son of God, who confirmed his doctrine by the most barren wastes and desolations, rather than such
astonishing miracles."-Macknight. Of the reasons agreeable scenes as might present to his view the
which might induce the Ninevites to repent, see note  memorials of God's goodness to the human race:
on Jonah iii. 5, 6.                             and findeth none-How should he find any, while
Verse 42.  The queen of the south, &c.-Of this he carries with him his own hell? And is it not the
queen, see note on I Kings x. 1. She came from  case of his children, too? Reader, is it thy case?
the uttermost parts of the earth-That part of Arabia  Then he saith, I will return inzto my house-He
from which she came was the uttermost part of the  resolves to make another attack on the person out
earth that way, being bounded by the sea. A greater of whom he had been expelled: whence I came out
than Solomon is here-" Our Lord speaks of himself -He speaks as if he had come out of his own
in this sublime language with the utmost reason, accord: see his pride! And when he is comre, he
and with perfect modesty and decorum. The hum- findeth it empty-Of truth and grace; of wisdom
ble form of his appearance, and his necessary re- and piety; of God, and Christ, and the Holy Spirit:
serve in declaring himself the Messiah in so many  swept and garnished-That is, prepared to receive
words, made it yet more expedient, that by such  him: swept, from love, lowliness, meekness, and all
phrases as these he should sometimes intimate it: the fruits of the Spirit, and adorned with levity and
and indeed his saying he was greater than Solomon, folly, vanity and sin. In other words, he finds the
that most illustrious of all the descendants of David, miserable sinner unaffected with his late affliction
was as plain an intimation as could well be given." and deliverance, and still a slave to those vices which
-Doddridge.                                     render him an agreeable dwelling foi' Satan. Then
Verses 43-45. When the unclean spirit, &c.-In  goeth he and taketh seven other spirits-That is, a
these verses, with a view to show how dreadful the  great many, the number seven denoting perfection,
state of the Jewish people would be, if they con- whether of good or bad things; more wicked than
tinued to reject him and his gospel, our Lord intro- himrself-Whence it appears that there are degrees
duces a parable, borrowed from the late subject of of wickedness among the devils themselves. And
his dispute with the Pharisees. He compares their they enter in, finding easy access, and dwell therecondition to that of a man, who, after having had an  Namely, for ever, in him that is forsaken of God.
evil spirit expelled out of him, is again, through  And the last state, 4c., is worse than thefirst-The
God's permission, as a punishment of his continuing  devils having taken a sevenfold stronger possession
in sin, taken possession of by that spirit, with seven  of him than they had before. So shall it be also
others still more wicked, and is thereby brought into  unto this wicked generation-Who resist the cona worse condition than ever. The parable evidently  victions which my doctrine and miracles have raised
supposes the  existence of demoniacal possessions, in them. Insteadof growing wiser and better, they
116                                                            a




Christ prefers his disciples             CHAPTER XIII.                       to his natural relations.
A. M. 4035. last state of that man is worse than   48 But he answered and said unto A. M. 4035.
A. D. 31. the first. Even so shall it be also unto  him  that told him, Who is my mo-  A.D. 31.
this wicked generation.                             ther? and who are my brethren?
46 ~T While he yet talked to the people, q be-   49 And he stretched forth his hand toward
hold, his mother and r his brethren stood with-  his disciples, and said, Behold my mother and
out, desiring to speak with him.                    my brethren!
47 Then one said unto  him, Behold, thy    50 For s whosoever shall do the will of my
mother and thy brethren stand without, de-  Blather which is in heaven, the same is my
siring to speak with thee.                          brother, and sister, and mother.
qMsark iii. 31; Luko viil. 19-21..  rChap. xiii. 55; Mark  i. 19. —-s John xv. 14; Gal. v. 6; vi. 15; Col. iii. 11;
vi. 3; John ii. 12; vii. 3, 5; Acts i. 14; 1 Cor. ix. 5; Gal. Heb. ii. 11.
will become seven times more foolish, sinful, and  meant to put any slight on them, especially on his
miserable, "as both the natural and judicial conse- mother.  He only took this opportunity of expressquence of their rejecting the methods used by divine  ing his affection to his obedient disciples in a
grace for their recovery; till, as if they were pos- peculiarly endearing manner; which could not but
sessed by a multitude of devils, they are madly hur- be a great comfort to them, and a rich equivalent for
ried on to their irrecoverable ruin in this world and  all the fatigue and expense which their zeal for him
the next. They who have read the sad account, and his heavenly doctrine occasioned.  Stretching
given by Josephus, of the temper and conduct of  forth his hand toward his disciples, he said, Behold
the Jews after the ascension of Christ, and just my mother, &c.-" This short speech, related by the
before their final destruction by the Romans, must evangelists with great simplicity, is, without their
acknowledge that no emblem could have been more  seeming to have designed it, one of the finest encoproper to describe them. Their characters were the  miums imaginable. Could the most elaborate panegyvilest that can be conceived, and they pressed on to  ric have done Jesus Christ and his religion half the
their own ruin, as if they had been possessed by  honour which this divine sentiment hath done them?
legions of devils, and wrought up to the last degrees  Whosoever shall do the wvill of my Father, 5c., the
of madness."-Doddridge.  But this parable is also  same is my brother, and sister, and mother! -A
designed to teach men, in every age, the danger and  saying, this, which will never be forgotten while
awful consequences of resisting the convictions pro- there are memories in the world to retain it, or
duced in their minds by the truth and grace of God; tongues to repeat it."  As if he had said, "I regard
or of grieving, quenching, and doing despite to the  obedience to God so highly, that I prefer the relaHoly Ghost, by breaking through their resolutions, tion it constitutes, and the union it begets, to the
and relapsing into their former sins; the effect being  strongest ties of blood. They who do the will of
commonly to render them more obdurate and aban- my Father, have a much greater share of my esteem
doned than before.                                  than my kinsmen, as such. I love them with an
Verses 46-50. J'hile he yet talked with the peo-  affection tender and steady, like that which subsists
ple —While he was uttering these solemn truths, between the nearest relations; nay, I reckon them,
and giving these awful warnings, in the audience of  and them  only, my brethren, my sisters, and my
the vast multitudes that were gathered around him: mother. A high commendation this, and not a rebehold, his mother and his brethren-Or near kins- flection upon our Lord's mother, who, without
men, (namely, the sons of Mary the wife of Cleopas, doubt, was among the chief of those who did the
or Alpheus, his mother's sister,) stood woithout, not will of God. What veneration should live in the
being able to come near him because of the multi- hearts of men for Jesus and his religion, which
tude that sat about him: But he said, W'ho is my  exhibits such  perfection  in  goodness!"-Macmother? &c.-We must not suppose that our Lord  knight.
CHAPTER XIII.
Here, (1,) Christ, teachingo by the sea-side, delivers the parable of the sower, 1-9. (2,) He assigns the reason of his spearing
in parables, 10-17. (3,) He explains the parable of the sower, 18-23. (4,) He delivers the parable of the tares and the
-wheat, 24-30. Of the grain of mustard-seed, 31, 32.  Of the leaven, 33. (5,) The prophecy fulfilled by this way of
teaching, 34, 35. (6,) Jesus explains to his disciples the parable of the tares, 36-43. (7,) He adds three other parables,
viz., of the treasure hid in afield, 44; of the pearl-merchant, 45, 46; of the net gathering of every kind, 47-50. (8,) He
applies the whole, 51, 52. (9,) He teaches in his own country, but is despised by his countrymen, because of the meanness
of his parentage and family, 53-58.
a                                                                     117




Christ teaches the multitude by        ST. MATTHEW.                 the sea-side, andfrom a ship.
A.M. 4035. THE  same day went Jesus out gether unto him, so that C he wvent A.M. 4035.
A. D. 31.                                                                  THA. D. 31.
of the house, aand sat by the  into a ship, and sat; and the whole
sea —side.                                       multitude stood on the shore.
2 bAnd great multitudes were gathered to-  3 And he spake many things unto them  in
a Mark iv. 1.   bLuke viii. 4.                          C Luke v. 3.
NOTES ON CHAPTER XIII..  choose themselves a king, Judges ix. 7-15. 2d. It
Verses 1, 2. The same day-On which Jesus de- is not necessary that all the actions of men, menlivered the discourse, and performed the miracles tioned in a parable, should be morally just and good.
recorded in the preceding chapter, being unwearied  The actions of the unjust steward, Luke xvl. 1-8,
and incessant in the blessed work in which he was were not so.  3dly. For the right understanding
engaged, he went out of the house, into which he  of a parable, our great care must be to attend to the
had retired for a while, and sat by the sea-side- main scope of it; or to what our Lord had chiefly
Namely, the sea of Galilee, or lake of Gennesareth, in view, and designed to teach by it.  4th. This
that he might give the people an opportunity of re- may be learned, either from his general or more
sorting unto him, and being instructed by his bless- particular explication of it; or from what hath been
ed doctrine. And great multitudes  were gathered  termed the pro-parabola, or preface to the parable;
unto himn-The calumnics of the Pharisees not or the epi-parabola, or conclusion of it. 5th. It is
having had the effect intended. On the contrary, not to be expected that all the particular actions or
the crowd was now become so great, that neither things represented in a parable, should be answered
the house, nor the court before it, could contain the  by something in the explication.  Lastly, Though
people. So that, for the conveniency of being bet- the scope of the parable be the main thing we are
ter heard, and less incommoded by them, he went to attend to, yet it may collaterally inform us in
into a ship, and sat-A small vessel on the lake, several other things also. This way of teaching,
which, it seems, constantly waited upon him while  extremely common in the eastern countries, and
he was on the coast. See Mark iii. 9. Here, being  much used by our Lord, was particularly calculated
conveniently seated, at a little distance from the  to draw and fix the attention of mankind; to excite
shore, on which the whole multitude stood, and  the inquiry of such as were well disposed, and to
which probably might be somewhat circular and  lead them  to a serious examination and diligent
declining, he could be both easily seen and heard. searching after the truth veiled under such emVerse 3. And he spake many things unto them-  blems; to teach, in a manner the most natural,
" Delivered many doctrines of the highest impor- beautiful, and instructive, by common and familiar
tance, wisely making choice of such for the subject objects, the most divine and important doctrines,
of his sermons, when he had the greatest number of and give clearer ideas of them than could have been
hearers, because on those occasions there was a otherwise attained; to cause divine truths to make
probability of doing the most good by them."  In  a more deep and lasting impression on men's minds,
parables-The word parable sometimes signifies a and to be better remembered. Our Lord's parables
sublime discourse, elevated beyond the common  were particularly adapted to produce this last-menforms of speech, as Num. xxiii. 7, and xxiv. 15; tioned effect, being generally taken from  those
Job xxvii. 1, and xxix. 1, where see the notes: some- objects about which his hearers were daily emtimes a mere proverb, or adage, such as those men- ployed, or which daily came under their observation.
tioned Luke iv. 23, Physician, heal thyself; and  Add to this, he taught by parables, that he might
vi. 39, Can the blind lead the blind? in both which  convey in a manner the least offensive some very
places the word 7rapaWo27ry, parable, is used in the  ungrateful and unpalatable truths, such as the rejecoriginal, and in the former place is rendered proverb  tion of the Jews and the calling of the Gentiles. It
in our translation. Sometimes the word means an  must be observed, also, as we learn from verses
apologue, or fable, as Ezek. xvii. 2, where also see  11-15, that, by an awful mixture of justice and merthe note. But here, and generally in the gospels, cy, our Lord intended hereby to throw a veil over
the word is to be understood, according to its Greek  some of the mysteries of his kingdom, and to conetymology, as signifying a similitude or compari- ceal from the proud and careless those truths which,
son, namely, taken from the ordinary affairs of men, if they understood, he foresaw they would only
and used to illustrate the things of God. As this is abuse to their greater condemnation.
the first time the term occurs in this history, and as   In this chapter our Lord delivers seven parables,
we shall frequently meet with it hereafter, it may  directing the four former, as being of general connot be improper to make the following general ob- cern, to all the people; the three latter, to his disciservations, applicable, more or less, to all our Lord's ples. He begins with the parable of a sower who
parables.  1st. It is not necessary to a parable that cast his seed on four different kinds of ground, only
the matter contained, or things related in it, should  one of which brought forth fruit, not because of any
be true in fact. For parables are not spoken to in- difference in the seed wherewith the others were
form  us in matters of fact, but in some spiritual sown, or any defect in the cultivation of them, but
truths, to which they bear some proportion. This because of other reasons specified in the parable.
we see in Jotham's parable of the trees going to And these were designed to represent four classes
118                                                                a




Jesus delivers the                     CHAPTER XIII.                       parable of the sower.
A. M. 4035. parables, saying, d Behold, a sower forth fruit, some ea  hundred-fold, A. M. 4035.
A. D. 31.                                                                            A. D. 31.
went forth to sow;                    some sixty-fold, some thirty-fold.
4 And when he sowed, some seeds fell by the   9 f Who hath ears to hear, let him hear.
way-side, and the fowls came and devoured   10 ~T And the disciples came, and said unto
them up:                                        him, Why speakest thou unto them  in para5 Some fell upon stony places, where they  bles?
had not much earth: and forthwith they sprung   11 He answered and said unto them, Because
up, because they had no deepness of earth:      g it is given unto you to know the mysteries of
6 And when the sun was up, they were  the kingdom  of heaven, but to them  it is not
scorched; and because they had no root, they  given.
withered away.                                   12 h For whosoever hath, to him  shall be
7 And some fell among thorns; and the  given, and he shall have more abundance: but
thorns sprung up, and choked them:              whosoever hath not, from  him  shall be taken
8 But other fell into good ground, and brought away even that he hath.
d Luke viii. 5.-e Gen. xxvi. 12.-f Chap. xi. 15; Mark 1 John ii. 27.-   Chap. xxv. 29; Mark iv. 25; Luke viii.
iv. 9.-g Chap. xi. 25; xvi. 17; Mark iv. 11; 1 Cor. ii. 10; 18; xix. 26.
of hearers of the word of God, only one of which  and grow faster than the corn, and soon overtop it.
bears fruit to his glory; not because a different doc- And, if they be suffered to remain, they absorb the
trine is declared to the others, or less labour bestowed  moisture, and exhaust the fertilizing virtue of the
upon them, but because of the hinderances of fruit- ground; they also shade the corn from the kindly
fulness spoken of in the explanation of the parable. influences of the sun and rain, and so choke it that
How exquisitely proper was this parable to be an  it has not room to expand itself. It therefore graduintroduction to all the rest! inasmuch as in it our ally declines, and at last dies away, and renders the
Lord shows us why, when the same sower, he him- husbandman's labour, and the seed sown, fruitless.
self, or any messenger of his, always sows the same  But other, the rest of the seed,fell into good ground,
seed, it does not always produce the same effect.   soft and ploughed up, not hard, unbroken, and trod
Verses 4-9. WVhen he sowed, some seeds fell by  den down, like a way-side; not a rocky place, but a
the way-side-By the side of a beaten path which  deep soil; not a bed of thorns, brambles, and weeds,
lay through the ground he was sowing. This way- but ground purged of all such obstructions to fertiliside being neither broken up by the plough nor ty; and brought forth fruit-Being deeply rooted
hedged in, the seed that fell here lay uncovered, and  and nourished, it grew, and increased so as not only
was partly trodden down, and partly devoured by  to produce an ear, but full and ripe corn in the ear,
the fowls, Luke viii. 5, so that no fruit could be ex- and that in rich abundance; some of it thirty times
pected. Some fell upon stony places, ewrt ra eTrpwod6, as much as the seed sown, some sixty, and some even
upon rocky places. Luke says, errt Tv rwerpav, upon  a hundred times as much.  Who hath ears to hear,
the rock; where they had not much earth-Either let him-A proverbial expression used by our Lord,
above them to retard their springing, or under them  when he spake of things of very great importance,
to nourish their roots; andforthwith, eveOso, speedily, and which deserved peculiar attention. Such were
they sprung up, and looked very promising. And  the things now declared; they merited, and will
when the sun was up, and shone hot upon them, that merit, the most serious consideration of all who
is, upon the tender blades, they were scorched by  would not be forgetful or unfruitful hearers of the
the warmth of his beams, and because they had no  word of God, but would bring forth fruit worthy of
root-No room for taking root in so shallow a bed  their privileges.
of earth, and lacked moisture, (so Luke,) they with-   Verse~ 10-12. The disciples-Mark says, otL rept
ered away and perished. Observe, if they had had  avrov avv rot9 doseca, those that were about him,'with
sufficient depth of earth, wherein to take root, and  the twelve, that is, not only the apostles, but such
had not lacked moisture, the heat of the sun, how- other well-disposed persons as generally attended
ever great, would not have caused them to wither, on Christ's ministry, and were desirous of learning
but rather would have promoted their growth. And  of him; came to him, namely, when the assembly
some fell among thorns-Under the word thorns is was broke up, and Christ had delivered many other
included brambles, thistles, and every other kind of parables afterward mentioned; for they came when
weed which is apt to spring up among corn, and to  he was alone, Mark iv. 10, and said, Why speakest
prevent its growth and fruitfulness. Weeds, of thou to them rein parables?-Although not only the
whatever kind, do not usually appear immediately  Jewish doctors, but all the wise men of the East
when the corn is sown, nor perhaps till long after. taught by parables, yet because this way of teaching
The corn takes root, springs up, and perhaps even  had in it somewhat of obscurity, and the doctrine
covers the ground, and bids fair for a plentiful crop, contained under the veil of these allegories was not
before they make their appearance: but as they are  so easy to be apprehended as if it had been exhibitthei natural product of the soil, they thrive better if ed plainly and openly, without such a cover, there
a                                                              119




Parable a Lthe sower,                 ST. MATTHEW.                  which Jesus Christ explains.
A. M. 4035. 13 Therefore speak I to them in and should understand with their A. M. 4035.
A. D. 31. parables: because they seeing, see  heart, and should be converted, and I      D. 
not; and hearing, they hear not; neither do  should heal them.
they understand.                                 16 But'blessed are your eyes, for they see:
14 And in them is fulfilled the prophecy of and your ears, for they hear.
Esaias, which saith, i By hearing ye shall hear,  17 For verily I say unto you, m That Iany
and shall not understand; and seeing ye shall prophets and righteous men have desired to see
see, and shall not perceive:                    those things which ye see, and have not seen
15 For this people's heart is waxed gross, and  them; and to hear those things which ye hear,
their ears kare dull of hearing, and their eyes and have not heard them.
they have closed; lest at any time they should   18  T n Hear ye therefore the parable of the
see with their eyes, and hear with their ears, sower.
i Isa. vi. 9; Ezek. xii. 2; Mark iv. 12; Luke viii. 10; John   k Heb. v. 11.- - Chap. xvi. 17; Luke x. 23, 24; John xx. 29.
xii. 40; Acts xxviii. 26, 27; Rom. xi. 8; 2 Cor. iii. 14, 15. m Heb. xi. 13; 1 Pet. i. 10, 11.-n Mark iv. 14; Luke viii. 11.
fore the disciples inquire why he used this more ob- tion. See note on Isa. vi. 9, 10.  Which saith, By
scure, and to many unintelligible, mode of teaching. hearing ye shall hear, and shall not understandHe said, Because it is given to you —Who have for- Or rather, as the words are more properly rendered,
saken all to follow me, whose minds are divested of ye will hear, but in nowise understand; that is, ye
prejudice, and open to receive the truth in the love  will surely hear; opportunities of hearing, all posof it; to know, experimentally and practically, as sible means of instruction, will be given you; yet
well as to understand, the mysteries of the kingdom  they will profit you nothing. For this people's
of heaven-That is, the more deep and spiritual heart is waxed gross —EraxvvOi7, is waxzed fat, is
matters relating to the Messiah's kingdom, especially  sensual, stupid, and insensible.  And their ears are
such as respect inward and vital religion. For the  dull of hearing —Bapewo nssaav, they hear heavily,
truths here alluded to, and explained in the inter- or with heavy ears, like persons half asleep. And
pretation of this parable, are as far from being mys- their eyes they have closed-Namely, against the
teries, in the common acceptation of the word, that light.  Observe, they themselves have done it, not
is, doctrines inco7mprehensible, as any thing in the  God. In other words, They have benumbed or shut
world can be. But to them-Who have not been  up all their spiritual senses, lest at any time they
prevailed upon to forsake any thing in order to fol- should see with their eyes-That light of divine
low me, and who are obstinate to such a degree that knowledge which would put them to pain; and
they will not hear any thing contrary to their pre- should hear with their ears-Those sacred truths
judices and passions, it is not given: For whosoever which would convince them of sin; and should unhath-That is, improves what he has, uses the grace  derstand with their heart-Their real condition of
and blessings imparted according to the design of guilt and depravity; and should be converted-Efthe Giver, to him shall be given-More and more, fectually turned to God in true repentance, living
in proportion to that improvement. But whosoever faith, and new obedience; and Ishould heal themnhath not-Improves it not, from him shall be taken  Of their spiritual diseases. They are unwilling to
even what he hath-H-ere is the grand rule of God's understand the things of God, and afraid, not desidealing with the children of men: a rule, fixed as rous, that he should heal their souls, and save them
the pillars of heaven. This is the key to all his from their sins.
providential dispensations, as will appear to men    Verses 16, 17. But blessed are your eyes, &c.and angels in that day.                         For you both see and hear, and understand. You
Verses 13-15. Therefore speak Ito them inpara- have not only greater opportunities of instruction
bles, because they seeing, see not-In pursuance of than others, but you both know how to prize, and
this general rule, I do not give more knowledge to  are concerned to improve them. For verily I say
this people, because they use not that which they  unto you, That many prophets-Who prophesied
have already: having all the means of seeing, hear- of the coming of the Messiah; and righteous men —
ing, and understanding, they use none of them; they  To whom God familiarly showed himself, and made
do not effectually see, or hear, or understand any  known his will, as he did to Abraham and the pathing. For instance, seeing my miracles, which are triarchs; and many kings, Luke x. 24; from whose
incontestable proofs of my divine mission, they are seed the Messiah was to spring, and whose kingnot convinced thereby that I am their long-expected  doms and persons were types of him and his kingMessiah: and hearing my discourses, they are not dom, have desired to see —Before their eyes, those
instructed by what they hear in the design of my  things which ye thus see, and have nIot seen them,
coming, and the nature of my kingdom. Neither they only seeing them afar off in the promises made
do they understand-My doctrine. And in them. is to them concerning these days. See Heb. xi. 13;
fulfilled the prophecy of Esaias-Which indeed  and 1 Peter i. 11, 12.
was principally intended of the men of this genera-   Verses 18, 19. Hear ye therefore the parable of the
120                                                               a




Explanation of the                      CHAPTER XIII.                        parable of the sower.
A. M. 4035.  19 When any one heareth the woJrd  places, the same is he that heareth A. AT. 1035.
A. D. 31.                                                                               A. D. 31.
A   of the kingdom, and understandetll the word  and  anon Pwith joy reit not, then cometh the wicked one, and catch- ceiveth it;
eth away that which was sown in his heart.  21 Yet hath he not root in himself, but dureth
This is he which received seed by the way- for a while: for when tribulation or persecuside.                                            tion ariseth because of the word, by and by q he
20 But he that received the seed into stony  is offended.
o Chap. iv. 23.-P Isa. lviii. 2; Ezek. xxxiii. 31, 32; John v. 35.  q Chap. xi. 6; 2 Tim. i. 15.
sower-A parable which our Lord judged to be so  in a spirit of prayer for divine illumination, without
important that he introduced it with a double de- which divine things are not understood, Luke xxiv.
mand of attention, Hearken, behold; Mark iv. 3; 45; 1 Cor. ii. 11, 14. But the Greek expression,
and concluded it with a third, and still more solemn  /7ui GVVt.vroc, may with equal propriety be rendered
demand thereof, who hath ears to hear, let him hear; considereth it not. Considering or meditating upon
and here, proceeding to the explanation of it, he  the word heard, is like harrowing in and covering
calls for attention the fourth time. And the reason  up the seed sown on the ploughed ground; in conof this is evident: the parable sets before us, in a  sequence whereof, and not otherwise, imbibing
summary point of view, all the grand hinderances  moisture from the earth, it vegetates and springs up.
of our bearing fruit, and that in the same order in  When the word is not thus understood and consiwhich they occur. The first danger is, lest the birds  dered, then comneth the wicked one; Satan cometh
should devour the seed, or it should be trodden  immediately; (so Mark;) either inwardly filling the
down. If it escape this, there is then another dan- mind with thoughts of other things, and exciting
ger, namely, lest it be scorched, and wither away. earthly and carnal desires and dispositions in the
It is long after this that the thorns spring up and  heart; or by his agents, such as all they are that inchoke the good seed. A vast number of those who  troduce other subjects when people should be conhear the word of God, receive the seed as by the  sidering what they have heard. And catcheth away
way-side. Of those who do not lose it by the birds, that which was sown in his heart-Which was inyet many receive it as on stony places. Many of tended deeply to impress and sink into it; and to
them who receive it on a better soil, yet suffer the  remain, not only in the understanding and memory,
thorns to grow up and choke it: so that few even  but also in the affections, as a seed of true piety and
of these endure to the end, and bear fruit unto per- virtue. And now the seed, the truths heard, being
fection: yet in all these cases, it is not the will of taken away, with the good impressions produced
God that hinders, but their own voluntary perverse- thereby, no fruit is to be looked for. It is justly obness.  When any one heareth, &c.-The parable, it served here by Dr. Whitby, that this industry of
must be observed, only concerns the hearers of the  Satan to snatch the word out of our hearts, as it
gospel. As to those who decline, or neglect to hear discovers his enmity against the gospel, so doth it
it, their portion is frequently given them elsewhere, highly commend the excellency and efficacy of it:
and their danger and misery declared with sufficient for were it not of great importance to preserve it
clearness; the word of the kingdom —Namely, of there, he would not be so industrious to snatch it
the kingdom of Christ, generally termed in the gos- thence. And were it not, when there, a powerful
pels, the kingdom of God, or of heaven: the word  instrument to work within us that faith which puriwhich describes the nature, and shows the excellency  fies the heart, why doth he do this lest we should
and necessity of the kingdom of grace, preparatory  believe?  See Luke viii. 12.  This is he that reto that of glory, and points out the way leading  ceiveth seed by the way-side-And a great proporthereto. See notes on Rom. xiv. 17; and Mark i. 15. tion of most congregations are of this description.
This is the good seed, which every sower sent   Verses 20, 21. He that received the seed into stony,
by Jesus Christ will be careful to sow. Not the  rather, rocky, places-Where the bed of earth was
chaff of metaphysical speculations, of human tra- very shallow, is he that heareth the word-Hears it
ditions, and empty notions, nor the light corn of with attention, and in a spirit of prayer, sincerely
mere moral doctrines, much less the tares of super- desiring that the eyes of his understanding may be
stitious injunctions, or of enthusiastical, or Pharisaic, opened; nay, and understands what he hears, and
or antinomian delusions; but the solid and well- even seriously considers it afterward. For he is
bodied grain of the essential truths of the gospel of said, Luke viii. 13, to believe for a while, and here to
Christ. And understandeth it tnot-For the truths receive it with joy; being struck, doubtless, with the
that are not understood, how often soever they are  beauty of the truth, and drawn by the preventing
heard, are in this parable fitly-compared to the seed  grace of God.  Yet hath he not root in himnself-No
which lies uncovered on the surface of the ground, deep work of grace in his soul; no real change in
exposed to be instantly picked up by the fowls of the ground of his heart. He is not truly regeneraheaven. But why is not the word of the kingdom  ted and made a new creature in Christ. The conseunderstood? Either, 1st, because, while delivered, quence is, he only endurethfor a while-Continues
it is not attended to; or, 2d, because it is not heard  to profess an attachment to the truth, as long as the
a                                                                121




Parable of the                         ST. MATTHEW.                             sowoer explained.
A. M. 4035.  22 r He also  that received  seed   23 But he that received seed into A. M. 4035.
A. D. 31s among the thorns is he that hear- the good ground is he that heareth               31
eth the word; and the care of this world, and  the word, and understandeth it; which also
the deceitfulness of riches, choke the word, and  beareth fruit, and bringeth forth, some a hunhe becometh unfruitful.                          dred-fold, some sixty, some thirty.
r Ch. xix. 23; Mark x. 23; Lu. xviii. 24; 1 Tim. vi. 9; 2 Tim. iv. 10.-s Jer. iv. 3.
truth is held in esteem, and proceeds on, apparently, to few; and to those few bring care and perplexity,
in the way of the kingdom, while the way is smooth, rather than satisfaction and comfort. They promise
and no stumbling-block, or difficulty, occurs therein. to abide with us through life, if not to preserve our
But wohen tribulation or persecution ariseth because  name in everlasting remembrance: but, alas! freof the word-When the truth and its professors are  quently take themselves wings and fly away. They
exposed to reproach and infamy, and the disciples engage our dependance, and we lean on them as
of Jesus are called to drink of his cup of suffering, though they were the staff of life; but quickly find,
by and by, Greek evtvr, immediately, he is offended, by sad experience, they are but " a broken reed at
arcavd6aaLtrat, he is stumbled. He finds a thousand  best, and oft a spear," piercing us through with many
pretences for leaving so narrow and rugged a way. sorrows. Like Judas, whom they corrupted, " they
Luke has it, ev Kcatp  iretpaos8 aptc;avrat, In time of kiss and betray, they smile and smite into hell.
temptation, or trial, they fall off, namely, as blos- They put out the eyes, harden the heart, steal away
soms from the trees, through a frost in the spring. all the life of God, fill the soul with pride, anger, and
It has been observed above, that the warmth of the  love to the world, and make men enemies to selfsun's beams will rather promote than hinder the  denial and the whole cross of Christ."-Wesley.
growth of the corn, if it hath sufficient depth of  Luke also mentions the pleasures of life as another
earth, wherein to take root, and sufficient moisture; weed, choking and rendering unfruitful the good
in like manner, if a deep work of grace be wrought seed. To which pleasures deceitful riches minister,
in a man's heart, and he be really born from above, and are a great temptation, putting it into men's
tribulation, persecution, and other trials and telmpta- power to gratify their carnal desires and unruly aptions will be so far from destroying his piety, or even  petites and passions in every excess to which Satan
obstructing the growth of grace in his soul, that they  or their own hearts prompt them. But not only are
will rather promote it, and though not joyous but such gross indulgences as these here included in the
grievous while they continue, yet will afterward  hurtful pleasures which are represented as choking
yield the peaceable fruits of righteousness, to those  the good seed, but all the fashionable amusements
that are exercised thereby; and will tend to perfect and gratifications of sense and fancy in which mantheir faith and patience, and other graces, and prepare  kind, and especially the young of both sexes, are
them for heaven, as hot weather before the harvest prone to seek their happiness. There is yet another
ripens the corn, when full in the ear, for the sickle. weed, which too frequently prevents the fruitfulness
Verse 22. He that received seed acmong thorns is  of the incorruptible seed, and all improvement, if
he that heareth the word-And proceeds further in  not even perseverance in true piety, and that is, dethe way of duty than either of those mentioned in  sires after other things, mentioned in the parallel
the former instances. In spite of Satan and his passage by Mark. This equally annoys high and
agents, the person here intended considers, marks, low, rich and poor, young and old; and if not eradilearns, and inwardly digests what he hears. Yea, cated or suppressed is equally destructive to the life
he has root in himself. The word sinks into his of God in all. God himself is all-sufficient to satisfy
mind and heart. He is deeply humbled under a the most enlarged desires of all his intelligent creasense of his sinfulness and guilt, and brought to ex- tures. There is enough in him to make them comperience repentance toward God, and faith in our pletely happy. All our desire therefore should be
Lord Jesus Christ. He is even inwardly changed, unto him, or, at least, nothing should be esteemed,
so that he does not draw back even when tribulation  desired, delighted in, or pursued, but in perfect suband persecution ariseth. And yet, even in him, to- ordination to him and his love: and when this is not
gether with the good seed, the thorns, &c., spring  the case, but the desire of our heart is turned toup, (perhaps unperceived at first, at least neglected  ward other objects, our intercourse with God is of
and not rooted up,) till they gradually choke it, de- necessity interrupted, and the influences of his Spirit
stroy all its life and power, and it becometh unfruit- |withheld from us; the consequence of which is, we
ful. To thorns among corn our Lord here compares lose all union with him, and become twice dead,
the cares of the world, namely, anxious cares, which  plucked up by the roots. Now when all these, who
most beset the poor, but not them only; for persons receive the seed as among thorns, who begin in the
in the middling ranks of life, and even the rich, are  Spirit, but end in the flesh; run well for a time, but
often no little harassed' by them, and greatly ob- are afterward hindered; are also, as well as the two
structed in their Christian progress. By thorns also  preceding classes, excepted, alas! how few yet reour Lord intends the deceitfulless of riches; de- main to be compared to the good ground, mentioned
ceitful indeed! for they promise much, but perform I in the next verse!
little; offer themselves to many, but give themselves I Verse 23. He that received seed into the good
122                                                               a




Christ puts forth the                 CHAPTER XIII.              parable of the wheat and tares.
A. M. 4035. 24 ~[ Another parable put he forth  and said unto him, Sir, didst not thou A. M. 4035.
A. D. 31.                                                                             A.D.31.
unto them, saying, The kingdom of sow  good seed in thy field? from
heaven is likened unto a man which sowed  whence then hath it tares?
good seed in his field:                         28 He said unto them, An enemy hath done
25 But while men slept, his enemy came and  this.  The servants said unto him, Wilt thou
sowed tares among the wheat, and went his then that we go and gather them up?
way.                                             29 But he said, Nay; lest while ye gather up
26 But when the blade was sprung up, and  the tares, ye root up also the wheat with them.
brought forth fruit, then appeared the tares also.   30 Let both grow together until the harvest;
27 So the servants of the householder came  and in the time of harvest I will say to the
* Fifth Sunday, Epiphany, gospel, verse 24, to verse 31.
ground-Described in note on verse eight, is he that person or thing relating to any of those. Here the
heareth the word and understandeth, or, considereth  meaning seems to be, that Christ, preaching the
it-Herein he differs from the first class of hearers: gospel, may be likened to a man sovwing good seed,
he understands what he hears, and makes it the  &c. Or, that the state of things in the gospel Church
matter of his serious and frequent meditation. And  may be illustrated in the following manner. Which
he differs from those of the second class; for, accord- sowed good seed in his field-God formed our first
ing to Luke, he keeps, or, retains it, as Kare7yet signi- parents upright, and sowed nothing but good in his
fies. Notwithstanding the opposition or persecution  whole creation. And Christ sowed only the good
he meets with, he holds fast what he has received, seed of truth in his Church, and planted it with such
namely, both the word of truth itself, and the change  as were truly righteous. But while men slept-Who
it was instrumental in producing in him. So that were set to watch, namely, magistrates and minishe not only endureth for a while, but to the end. He  ters, the servants of the husbandman. Observe,
is also distinguished from those of the third class: reader, Satan hath a power to persuade, allure, sefor he receives and retains the truth in an honest duce; but not to force. If the servants of Christ
and good heart, Luke viii. 15; a heart, not honest watched, and did their duty, there would be much
and good by nature, but made such by grace; a new  less open wickedness in the world, and less secret
heart given him by God, and a new spirit put within  sin in the Church than there is. His enemy came
him. Ezek. xxxvi. 26. Therefore he is not like  and sowed tares-Rather darnel, as it seems r'lavta
the ground overrun with thorns, and other weeds, ought to be rendered. " It appears," says Dr. Campwhich was dishonest, so to speak; eluding the tiller's bell, "from the parable itself, 1st, That this weed
toil, and deceiving the husbandman's expectations. was not only hurtful to the corn, but otherwise of
Which also beareth fruit-Namely, the fruits of the  no value, and therefore to be severed and burnt.
Spirit, internal and external, holy tempers, words, 2dly, That it resembled corn, especially wheat, since
and works, repentance toward God, and fruits meet it was only when the wheat was putting forth the
for repentance, faith in our Lord Jesus Christ, and  ear that these weeds were discovered. Now neither
the proper fruits of faith, godliness and righteous- of these characters will suit the tare, which is exness, piety and virtue, in all their branches: some a  cellent food for cattle, and sometimes cultivated for
hundred-fold, some sixty, some thirty-That is, in  their use; and which, being a species of vetch, is
various proportions, some abundantly more than  distinguished from corn, from the moment it appears
others, the situations and circumstances in which  above ground. Therefore, as it cannot be the tare
some are placed by the providence of God affording  that is meant, it is highly probable that it is the
them far greater opportunities for receiving and  darnel, in Latin lolium, namely, that species called
doing good than fall to the lot of others, and the by botanists temulentum, which grows among corn,
abilities and capacities for usefulness in some far not the loliumr perenne, commonly called ray, and
exceeding those of others.                      corruptly rye grass, which grows in meadows. For,
Verses 24-30. Another parable put he forth unto  1st, This appears to have been the Latin word by
them-In which he further explains the case of un- which the Greek was wont to be interpreted. 2dly,
fruitful hearers, and shows that persons of various It agrees to the characters above mentioned. It is
characters would profess to receive the gospel, and  a noxious weed; for when the seed of it happens to
be accounted members of the Christian Church; but be mingled and ground with the corn, the bread
that there should be a final separation between them  made of this mixture always occasions sickness and
in the other world, however they might be blended  giddiness in those who eat it; and the straw has the
together in this.  The kingdom of heaven-This  same effect upon the cattle. It is from this quality,
expression, as has been observed before, sometimes and the appearance of drunkenness which it produsignifies the gospel dispensation, sometimes true re- ces, that it has the specific name given it by botaligion under the gospel; sometimes the Church of nists. And probably for the same reason it is called
Christ, and that as well in its militant as in its tri- by Virgil, infelix lolium. It has also a resemblance
umphant state. The phrase is also often used for a to wheat sufficient to justify all that relates to this
a                                                               123




Parable of the mustard-seed.          ST. MATTHEW.                        Parable of tnc leaven.
A.M. 4035. reapers, Gather ye together first the  The  kingdom   of heaven  is like A.M. 4035.
A. D. 31.                                                                             A.D. 31.
tares, and bind them  in bundles to  unto leaven, which a woman took,
burn them: but t gather the wheat into my barn. and hid in three 2 measures of meal, till the
31 ~ Another parable put he forth unto them, whole was leavened.
saying, u The kingdom of heaven is like to a   34 YAll these things spake Jesus unto the
grain of mustard-seed, which a man took, and  multitude in parables; and without a parable
sowed in his field:                             spake he not unto them:
32 Which indeed is the least of all seeds: but   35 That it might be fulfilled which was
when it is grown, it is the greatest among herbs, spoken by the prophet, saying, z I will open
and becometh a tree, so that the birds of the  my mouth in parables; a I will utter things
air come and lodge in the branches thereof.     which have been kept secret from the founda33  if X Another parable spake he unto them;  tion of the world.
Chap. iii. 12.  u Isa. ii. 2, 3; Mic. iv. 1; Mark iv. 30; Luke  than apint.   Y Mark iv. 33, 34.  z Psa. lxxviii. 2.  a Rom.
xiii. 18, 19.'x Luke xiii. 20. 2 The word in the Greek is a xvi. 25, 26; 1 Cor. ii. 7; Eph. iii. 9; Col. i. 26.
measure containing about a peck and a half, wanting a little more
in the parable."  " The only English translation,"  there was a species of the sinapi, [mustard seed,]
adds the doctor, "in which I have found the word  or, at least, what the Orientals comprehended under
darnel, is Mr. Wesley's."  When the blade was that name, which rose to the size of a tree, appears
sprung up, ~c., then appeared the tares, rather, the  from some quotations brought by Lightfoot and
darnel, also-It was not discerned before, but now  Buxtorf from the writings of the rabbies, men who
could easily be distinguished. So the servants of will not be suspected of partiality when their testithe householder-Or, of the proprietor of the estate, mony happens to favour the writers of the New
as oUtKdearno rng seems to signify here: camne and said, Testament."  " The Talmud mentions a mustardSir, didst thou not sow good seed in thy field?-  tree so large that a man might with ease sit in it;
That is, good seed only; the seed of pure wheat, and another, one of whose branches covered a tent.
without any corrupt mixture? whence then hath it And it is certain we shall be much mistaken if we
darnel?-IIe said, An enemy hath done this-A  judge of vegetables or anim.als, in the eastern and
plain answer to the great question concerning the  southern countries, merely by what those of the
origin of evil. God made men (as he did angels) same species are among us."-Doddridge. Thus,
intelligent creatures, and consequently fri-ee either from small beginnings, will the Christian doctrine
to choose good or evil; but he implanted no evil in  spread in the world, and the life of Christ, or true
the human soul. An enemy (with man's concur- religion, in the soul.
rence) hath done this. Darnel in the Church is   Verse 33. Another parable spake he unto themproperly hypocrites, or mere outside Christians, With a view still further to illustrate the progress
such as have only the formn of godliness without the of the gospel in the world, and of true religion in
power. Open sinners, such as have neither the form  the soul.  The kingdomz of heaven is like unto
nor the power, are not so properly darnel as thistles  leaven, which a woman hid-That is, covered up;
and brambles, which ought to be rooted up without in three measures of meal-Which seems to have
delay, and not suffered in the Christian community. been the quantity that they usually baked at once;
Whereas, should fallible men attempt to gather up  till the whole was leavened-For although the leaven
the dar-nel, they would often root up the wheat with it. seemed lost for a while in the mass of dough, it
Verses 31, 32. Another parable put he forth-  secretly wrought through it by a speedy though
The two former parables relate chiefly to unfruitful almost insensible fermentation. Thus shall the goshearers: the two that follow, to those who bear good  pel spread in the world, and divine grace in the souls
fruit.  The kingdom  of heaven-Both the gospel of men, influencing and assimilating their spirit and
dispensation in the world, and the kingdom of grace  conduct.
in the souls of true believers, especially the former;   Verses 34, 35. All these things spake Jesus in
is like to a grain of mustard-seed-Small and con- parables-Mark has it, With many such parables
temptible in its beginning.  Which is indeed the spake he the word unto them, as they were able to
least of all seeds-" That is, of all those seeds with  bear it. That is, he preached the doctrines of the
which the people of Judea were then acquainted. gospel in these and many other parables of a like
Our Lord's words are to be interpreted by popular nature, according as his hearers were able to receive
use. And we learn from this gospel, chap. xvii. 20, them. And without a parable spake he not unto
that like a grain of mustard-seed was become pro- them —That is, not at this time; at other times he
verbial for expressing a small quantity."  But whean  did.  That it might be fulfilled-That is, whereby
it is growon, it becometh a tree-The term tree is was fulfilled; that which was spoken by the prophet
applied by botanists to plants of the larger kind, -Namely, by Asaph, Psa. lxxviii. 2, whose words
which grow to the magnitude of shrubs, and for that the evangelist here quotes, and accommodates to
reason are termed plante arborescentes: and "that  Jesus. See notes on chap. ii. 15, 17.
124                                                               a




Jesus explains the parable of           CHAPTER XIII.                       the wheat and the tares.
A. M. 4035.  36  ~[ Then Jesus sent the multi-   40 As therefore the tares are ga- A. M. 4035.
A. D. 31. tude away, and went into the house: thered and burned in the fire; so shall
and his disciples came unto him, saying, De- it be in the end of this world.
dare unto us the parable of the tares of the   41 The  Son  of man  shall send forth his
field.                                            angels, e and they shall gather out of his king37 He answered and said unto them, He that dom all 3 things that offend, and them which do
soweth the good seed is the Son of man;           iniquity;
35 b The field is the world; the good seed are   42 fAnd shall cast them  into a furnace of
the children of the kingdom; but the tares are  fire: g there shall be wailing and gnashing of
c the children of the wicked one;                 teeth.
39 The enemy that sowed them is the devil;   43 h Then shall the righteous shine forth as
d the harvest is the end of the world; and the  the sun in the kingdom of their Father. iWho
reapers are the angels.                           hath ears to hear, let him hear.
b Chap. xxiv. 14; xxviii. 19; Mark xvi. 15, 20; Luke xxiv. 47;   e Ch. xviii.7; 2 Pet. ii. 1, 2.  3 Or, scandals.  f Ch. iii. 12;
Rom. x. 18; Col. i. 6.  c Gen. iii. 13; John viii. 44; Acts xiii. Rev. xix. 20; xx. 10.  g Chap. viii. 12; ver. 50.  h Dan.
10; 1 John iii. 8.-d Joel iii. 13; Rev. xiv. 15.  xii. 3; 1 Cor. xv. 42, 43, 58.  i Verse 9.
Verses 36-39.  Then Jesus sent the multitude  ing together the saints, and separating them  from
away-The evening probably drawing on, for the  the rest of mankind, in order to their eternal salvapeople had now been long collected together: and  tion, and in executing the sentence of condemnation
went —From the vessel where he had been preach- passed on the ungodly.
ing; into the house-Probably a friend's house, that   Verses 40-43. As the tares are gathered-At the
he might refresh himself a little: and his disciples  command of the owner of the field; and burnt in
came, saying, Declare unto us the parable of the  thefire-So totally destroyed as never to revive and
lares-They say nothing of the two other parables, flourish again; so shall it be at the end of the world:ecause, probably, they understood them; or, per- -With regard to the finally impenitent: their dehaps, this parable affected them more than either of  struction, not their annihilation, shall be complete
the others, in regard of.its dreadful conclusion. and eternal; without any hope or possibility of a
Jesus readily granted their request, pleased, doubt- restoration. See note on chap. iii. 12.  The Son of
less, that they were desirous of understanding every  man shall send forth his angels —Who shall all
part of his doctrine. He answered, He that soweth  attend him on that solemn occasion, chap. xxv. 31.
the good seed, is the Son of man-Christ sowed the  What a high idea does our Lord here give us of himgood seed of truth by preaching the gospel, and  self; representing the holy angels as his attendants,
thereby, through the influences of his Spirit, form- who shall wait on him at the last day, and at his
ing and raising up real Christians, with whom to  order assemble the whole world before him! And
plant his church.  The field is the world-To en- they shall gather out of his kingdom all things that
lighten and save the world is the great end for which  offend-Whatever had grieved the children of God,
the gospel is preached, and out of it believers are  or been an obstruction to them  in their Christian
gathered. Or rather, as appears from the parable  course; whatever things or persons had hindered
itself, the church in the world is meant by the field. the good seed which Christ had sown from taking
The good seed are the children of the kingdom-  root or bearing fruit. The Greek, raavra ra  avdaxa,
That is, the children of God, the righteous. But is, all the scandals, or, stumbling-blocks. And them
the tares [or darnel] are the children of the wicked  which do iniquity-Who shall now be perfectly and
one-How much soever they may have of the form  eternally separated from the righteous, and excluded
of godliness, and however unblameable they may  from Christ's kingdom. And shall cast them into a
appear in their outward conduct, not being justified  furnace o fire-These blessed spirits, as the execuby grace, nor renewed in the spirit of their minds, tioners of the divine vengeance, shall cast them into
but still in a state of guilt and depravity, they are  the unquenchable fire of hell.  There shall be wiailnot the genuine children of God, but those of the  ing and gnashing of teeth-The most extreme torwicked one. "The good seed," says Baxter, "as  ment, attended with the height of anguish, rage,
sown, is the gospel; but as springing up in fruit, it and despair; a despair aggravated by all the priviis the faithful, who are properly the members of the  leges they once enjoyed, and the vain hope which,
Church of Christ. The tares, as sown, are evil as professors of the true religion, they once enterdoctrines and temptations; but as sprung up in fruit, tained. Therefore they shall not be annihilated,
are the children of the devil, who is the father of nor their misery alleviated by any expectation of
wickedness, and that enemy of God and man who  being ever restored or delivered from their suffersowed them."  The harvest is the end of the world  ings.  Then shall the righteous shine forth as the
-Even the day of final judgment and retribution; sun-" Being freed from all the humbling circumthe reapers are the angels-Who shall be employed  stances which attend mortality, they shall shine like
in the services of that day, and especially in gather- the sun in the firmament for brightness and beauty
a                                                                  125




Parable of the hid treasure,         ST. MATTHEW.               and of the net cast into the sea.
t,. M. 4035. 44 T Again, the kingdom of heaven  unto a net, that was cast into the sea, A. M. 4035.
A.D. 31.                                                                           A. D. 31.
is like unto treasure hid in a field; the  and n gathered of every kind:
which when a man hath found, he hideth, and   48 Which, when it was full, they drew to
for joy thereof goeth and k selleth all that he shore, and sat down, and gathered the good into
hath, and'buyeth that field.                 vessels, but cast the bad away.
45 ~T Again, the kingdom  of heaven is like   49 So shall it be at the end of the world: the
unto a merchant-man seeking goodly pearls:  angels shall come forth, and ~sever the wicked
46 Who, when he had found m one pearl of from among the just.
great price, went and sold all that he had, and   50 P And shall cast them  into the furnace of
bought it.                                    fire: there shall be wailing and gnashing of
47 ~ Again, the kingdom of heaven is like  teeth.
k Phil. ii. 7, 8.  1 Isa. iv. 1; Rev. iii. 18. —m Prov. ii. 4; iii. 14, 15; viii. 10, 19.  n Ch. xxii. 10.-   Ch. xxv. 32.-P Ver. 42.
and shall find no diminution of their splendour by  Christ Jesus makes him free from the law of sin
age. A noble image this to represent the glory and  and death, Rom. viii. 2.
happiness of the righteous with God their Father."   Verses 45, 46. Again, the kingdom of heavenWho hath ears to hear, let him hear-" This excla- That is, one that earnestly seeks for it; is like unto
mation intimates, that truths of greater importance  a merchant-9man, who goes about firom one city or
and solemnity cannot be uttered than those which  country to another, seeking goodly, or beautiful
respect the final misery of the wicked, and the in- pearls, or jewels. Thus the sacred writers often
conceivable happiness of the righteous, and that all compare and prefer wisdom, or true religion, to
who have the faculty of reason, ought therefore  costly jewels. See Job xxviii. 15-19; Prov. iii. 15;
to regard them with becoming attention."-Mac- viii. 11. Whoo, when he had found one pearl of great
knight.                                       price-Of an exceeding great value, sold all that
Verse 44. Again-The three following parables he had and bought it-As well knowing he would
were proposed, not to the multitude, but peculiarly  be a great gainer though he should part with all he
to the apostles: the two former of them relate to possessed for it. Thus the truly enlightened bethose who receive the gospel; the third, both to  liever freely and readily gives up, not only all sin
those who receive, and those who preach it. The but all that is in the world, which he is called to
kingdom of heaven is like unto treasure hid in afield  part with, that he may receive the kingdom of God
-The kingdom of God, to be set up in the hearts of into his heart, and may be made a partaker of the
men, which is righteousness, peace, and joy in the blessings of the gospel. "He," says Baxter, "that
Holy Ghost, or the salvation of the gospel, is a trea- findeth not by faith enough in the love of God and
sure indeed, but a treasure which, though contained  heavenly glory, and in Christ the way thereto. to
in the field of the Scriptures, is hid from the carnal make him consent sincerely and practically to sell
part of mankind, even from the most wise and pru- or part with all the world, rather than lose it, is not
dent of them. Many who frequently traverse this capable of a just title to it, nor shall obtain it."
field are not aware that it contains such a treasure.   Verses 47-50. The kingdom of heaven is like
But when a man, in consequence of having the eyes unto a net, &c.-The gospel preached to the world
of his understanding opened, has discovered it, he may be compared to a net cast into the sea, and
hideth it in his heart-makes, at first, his discovery  gathering fishes of all kinds. For by the preachthe matter of his serious meditation in private, ra- ing of it congregations are gathered, and a visible
ther than the subject of his conversation in public; church is formed, and both good and bad men are
or uses the greatest care and caution, and is more brought to profess themselves members of it, and
intent on securing the treasure to himself, than on  are mingled together in such a manner, that it
telling to others what a discovery he has made: and would be difficult, if not impossible, to make a profor joy thereof-Through joy arising from the pros- per distinction between them: Christian discipline,
pect of being speedily enriched; goeth and selleth however, and strong, close exhortation, in all wellall that he hath-Gives up all other happiness; parts regulated churches, or properly-constituted Chriswith every object that has engaged, or would en- tian societies, begin that separation in this world
gage, his affections renounces every desire, care, which shall be accomplished by the angels of God
and pursuit, every interest and pleasure that he in the world to conie. " This parable will appear
sees to be incompatible with his enjoyment of the peculiarly proper, if we consider that it was spoken
salvation he seeks, or would prevent his obtaining  to fishermen, who had been called from their emit; and buyeth thatfield-Makes himself acquainted  ployments, with a promise that they should catch
with, and embraces by faith the truth as it is in.Je- men, Matt. iv. 19. It differs from the parable of the
sus, the glad tidings announced thereby, and re- tares in its extent, representing the gathering of
vealed in the Scriptures, and with the field obtains wicked men in general into the visible church along
the treasure: for this law of the Spirit of life in  with the good, by means of the preaching of the
126                                                            a




Jesus appl2es his doctrine,            CHAPTER XIII.          and is despised by his countrymen.
A.M. 4035.  51 Jesus saith unto them, Have ye   54 r And when he was come into A. M.4035.
A. D. 31.                                                                             A. D. 31.
understood all these things?  They  his own country, he taught them  in
say unto him, Yea, Lord.                        their synagogue, insomuch that they were as52 Then said he unto them, Therefore every  tonished, and said, Whence hath this man
scribe which is instructed unto the kingdom of this wisdom, and these mighty works?
heaven is like unto a man that is a household-   55 s Is not this the carpenter's son? is not his
er, which bringeth forth out of his treasure  mother called Mary? and this brethren' James,
q things new and old.                           and Joses, and Simon, and Judas?
53 ~ And it came to pass, that when Jesus   56 And his sisters, are they not all with us?
had  finished  these  parables, he  departed  Whence then hath this man all these things?
thence.                                          57 And they X were offended in him.  But
q Cant. vii. 13.-r Chap. ii. 23; Mark vi. 1; Luke iv.    Isa. xlix. 7; Mark vi. 3; Luke iii. 23; John vi. 42.-t Chap.
16. 23.                      xii. 46.  u Mark xv. 40.-   Chap. xi. 6; Mark vl. 3, 4.
gospel, together with the final judgment and state  educated man. Is not this the carpenter's son?-In
of the wicked; whereas the parable of the tares  Mark it is, Is not this the carpenter, the son of
represents the introduction and punishment of hy- Mlary? —Although the word, O6 Tel-v, rendered
pocrites in particular."-Macknight.             carpenter, may mean one that works either in wood,
Verses 51, 52. Jesus saith, Have ye understood  iron, or stone, yet it is probable that a carpenter,
all these things?-As well those parables of which  properly so called, is here intended. Accordingly
I have given you no particular explication, as those  Justin Martyr tells us that Jesus, before he entered
that I have explained? Thus a conscientious teacher on his public ministry, was employed in this occuwill sedulously inquire concerning the profiting of pation: and the ancient Christians were all of the
his hearers.  They say unto him, Yea, Lord-We  same opinion. The Jewish canons required that
have understood them.  Then saith he, Every  all parents should teach their children some trade;
scribe instructed unto the kingdom  of heaven-  and, probably, the poverty of the family engaged
That is, every duly-prepared preacher of the gos- Christ, while he was at home with Joseph, to work
pel, is like unto a man that is a householder, &c.-  at his. What an additional proof is this of the huHas a treasure of divine knowledge, out of which  miliation of the blessed Redeemer for our sakes!
he is able to bring forth all sorts of instructions. The four persons here mentioned and termed the
By this similitude our Lord showed his disciples the  brethren of Christ, it appears, were his cousins, the
use they were to make of the knowledge they had  sons of his mother's sister, the wife of Cleophas, or
acquired, whether from the old revelation that had  Alpheus. By James is meant James the Less,
been made to them by the prophets, or from the  whom St. Paul calls the Lord's brother, Gal. i. 19.
new one of which Jesus was the author and dis- Joses, or Joseph, (for the name is the same,) is the
penser. As if he had said, As the wise master of a only son of the virgin's sister, who never was an
family, who possesses plenty of all sorts of provi- apostle. Simon is the same who is called the Casions, brings them forth as the occasions of his fa- naanite, or Zelotes, to distinguish him from Simon
mily require, just so every able minister of the gos- Peter. And Judas, or Jude, is the author of the
pel, out of the stores of his knowledge, must bring  epistle that goes under that name: wherein he is
forth instructions suitable to the necessities of his styled the brother of James.
hearers.  The word treasure signifies any collec-   Verses 56, 57. Whence then hath this man all
tion of things whatsoever, and the places where  these things?-" This, like many other things that
such collections are kept.                      have since been objected against the gospel of
Verses 53-55.  When Jesus had finished these  Christ, is as much the language of stupidity as of
parables-Namely, those last mentioned, delivered  infidelity; for the meanness of Christ's education
in the house, which he added to the others spoken  was a demonstration that his teaching in so excelbefore in public; he departed thence, (see Mark  lent a manner must be the effect of some extraorvi. 1,) and came once more into his own country-  dinary and divine influence on his mind."-DodNamely, Nazareth: but with no better success than  dridge. And they were offended in himt-Or scanhe had had there before: for though he preached in  dalized at him, by reason of his mean original and
their synagogue with such wisdom and eloquence  humble circumstances in the world, and therefore
that they were astonished, and also performed some  would not believe that he was the Messiah. Jesus
miracles, yet the Nazarenes were not disposed to  said, A prophet is not without honour, save in his
believe on him, taking offence at the poverty and  oiwn country-Or, as Dr. Doddridge renders the
meanness of his family and relations. They said, clause, A prophet is nowhere less esteemed than in
therefore, Whence hath this man this wisdom, and  his own country.  " This is plainly the sense of
these mighty works? —Whence?  certainly from  the words, (though our translation is more literal,)
above, for you yourselves acknowledge that they  for a prophet may, and often is affronted at a
are too extraordinary to be ascribed to a poor un-  distance from home, as Christ himself found by frea                                                             127




Awful effects of unbelief.              ST. MATTHEW.                   Herod persecutes the Baptzst.
A. M. 4035. Jesus said unto them, Y A prophet is'  58 And  - he did not many mighty A. M. 4035.
A. D. 31.                                                                                  A. D. 31.
not without honour, save in his own  works there, because  of their uncountry, and in his own house.                     belief.
Y Luke iv. 24; John iv. 44.                             z Mark vi. 5, 6.
quent experience."  The expression is proverbial, that faith, in some cases, though not in all, is made
signifying, "that those who possess extraordinary  the condition of receiving a cure. And Christ saw
endowments are nowhere in less request than among  it proper to make it so here, as well he might, contheir relations and acquaintance. The reason is, su- sidering what they must undoubtedly have heard
perior merit never fails to be envied, and envy corn- of him  from  other places, and what they had conmonly turns the knowledge it has of persons some  fessed themselves but just before, of mighty works
way or other to their disadvantage."-Macknight.  being wrought by his hands; which shows, indeed,
Verse 58. And he did not, (Mark says, he could  that their unbelief did not so much consist in a doubt
not do,) many mighty works, because of their unbe-  of his miraculous power, as of his divine mission,
lief-On which words it has been justly observed, which, to any unprejudiced person's mind, that
that they are not to be understood so strictly as if power so abundantly proved. "The reason," says
the power of Christ was here disarmed; but only, Mr. Wesley, "why many mighty works are not
that as they brought but few sick people to him for wrought now, is not, that the faith is every
a cure, he did not judge it proper to obtrude his  where planted; but that unbelief everywhere pre
miracles upon them. On the same principle it is, vails."
CHAPTER XIV.
Herod the tetrarch hears of Jesus, and suspects him to be John the Baptist, risen from the dead, 1, 2. An account of the
imprisonment of John for his faithfulness to Herod, 3-5. Herod's beheading of him to please Herodias, 6-12. Jesus
departs to a desert place, and by a miracle feeds multitudes, 13-21. After retiring to a mountain to pray, he walks.or
the water to his disciples in a storm, and saves them, 22-27. Peter asks and obtains leave to go to Jesus on the water,
28, 29. His faith fails, and he begins to sink, but is preserved by Jesus, 30, 31. The storm ceases on Jesus's entering
the ship, and those in the ship worship him as the Son of God, 32, 33. Landing at Gennesaret, he heals many that were
sick, 34-36.
A. R. 4036.    T that time * a Herod the tetrarch  therefore mighty  works 1 do show  A.M. 4036.
A.D. 32.  heard of the fame of Jesus,         themselves in him.
2 And said unto his servants, This is John   3 T bFor Herod had laid hold on John, and
the Baptist; he is risen from  the dead; and  bound  him, and put him  in prison  for HeA. D. 32 beginning.s   a Mark vi. 14; Luke ix. 7.-I Or, are wrought by him._ b Mark vi. 17; Luke iii. 19, 20.
NOTES ON CHAPTER XIV.                   brother Philip's wife-Who was still living. 1For
Verses 1, 2. Now at that time —When our Lord  John said to himn-Probably in some private connad spent about a year in his public ministry, and  ference he had with him, It is not lawful for thee
had sent out his disciples to preach the gospel, to  to have her-Indeed it was not lawful for either
cast out devils, and to heal diseases, and they, by  of them to have her. For her father, Aristobulus,
virtue of his name, had been successful in that was their own brother. John's words were rough,
work; Mark vi. 12-14; Luke ix. 6, 7; lerod the  like his raiment.  He would not break the force of
tetrarc;-King of Galilee and Persea, the fourth  truth by using soft words even to a king. And
part of his father's dominions; (see note on chap. when he would have put him to death-In a fit of
ii. 1;) heard of the fame of Jesuts-Now everywhere  passion; he feared the multitude-He knew his
spread abroad, in consequence of the marvellous  abuse of his power had already rendered him odiworks done by him and his apostles; and said, This  ous to the people, and as their resentments were
is.J hn the Baptist: he is risen from  the dead-  much excited already, he was afraid if he should
Herod was a Sadducee; and the Sadducees denied  proceed to put a prophet to death, they would
the rlesarrection of the dead: but Sadducism stag- break out into a flame which he could not quench.
gers when conscience awakes. See the note on  He was then restrained by fear of the multitude;
Mark vi. 14-28.                                    and afterward by the reverence he had for John,
Verses 3-7. For Herod had laid hold on J6hn-   Mark vi. 19, &c. Baut when Herod's birthday was
Had rnrmerly seized him; and put him in prison  kept-Some think, that by 7eveota, here rendered
for Herodias's sake-On account of the reproof  birthday, the day of Herod's accession to his towhich Jchn  gave him  for marrying Herodias, his  trarchy is meant: and the word may perhaps be
128                                                              a




Ilerod causes John the Baptist        CHAPTER XIV.                          to be put to death,
A. M. 4034. rodias's sake, his brother Philip's   8 And she, being before instructed A. M. 4034.
A. D. 30.                                                                          A. D. 30.
A.D.30.  wife.                       of her mother, said, Give me here
4 For John said unto him, c It is not lawful John Baptist's head in a charger.
for thee to have her.                           9 And the king was sorry: nevertheless for
5 And when he would have put him to death, the oath's sake, and them  which sat with
he feared the multitude, d because they counted  him  at meat, he commanded it to be given
him as a prophet.                             her.
6 But when Herod's birthday was kept, the   10 And he sent, and beheaded John in the
daughter of Herodias danced 2before them, and  prison.
pleased Herod.                                  11 And his head was brought in a charger,
7 Whereupon he promised with an oath to  and given to the damsel: and she brought it
give her whatsoever she would ask.             to her mother.
c Lev. xviii. 16; xx. 21.da Chap. xxi. 26; Luke xx. 6.  2 Gr. in the midst.
sometimes used with this latitude; but, unless where  like arguments, wrought up the young lady to such
there is positive evidence that it has that meaning, a pitch, that she not only consented to do as she was
the safer way is to prefer the customary interpret- bidden, but became hearty in the cause: for, Mark
ation. The daughter of Herodias-Whose name vi. 25, she came in straightway with haste, Greek,
was Salome, and who was afterward infamous for ev&e6r Pera asvrlyC, immediately with eagerness;
a life suitable to this beginning, danced before them  and while all the guests sat mute, expecting what
-Doubtless in consequence of a previous plan laid mighty thing would be asked, she demanded the
by her mother. For " in ancient times, it was so holy Baptist's head, as of greater value to her than
far from being the custom for ladies of distinction  the half of the kingdom. Give me here-Fearing
to dance in public, that it was reckoned indecent if if the king had time to consider, he would not do
they were so much as present at public entertain- it; John Baptist's head in a charger —ret irtvaKt, a
ments. Queen Vashti thought it so dishonourable, large dish, or bowl. And the king was sorrythat, rather than submit to it, even when command- Knowing that John was a good man; yet, for the
ed by King Ahasuerus, she forfeited her crown. oath's sake, &c. So he murdered an innocent mnan
Esther i. 12. It may, therefore, be believed, that for mere tenderness of conscience! Such was the
this dancing of Herodias's daughter in such a large tenderness of the consciences of those Jewish rucompany of men, at. a public entertainment, was a lers, who, while they were using their utmost efforts
very extraordinary circumstance, and must have to take away, by a most unjust and cruel process,
been brought about by some contrivance of her the life of Christ, yet scrupled going into the judgmother." And pleased Herod-And also his guests, ment-hall of Pilate, lest they should be defiled! But
Mark vi. 22, whereupon, being delighted with her Herod was influenced also by a regard for those
dancing and heated with wine, he promised with an  who sat with him at meat. Doubtless he was unoath-Profanely and foolishly sware unto her, and willing to appear either rash, or fickle, or false
that, it seems, more than once, both the evangelists before them, as they were probably the first persons
using the plural, opicsr, oaths, (see verse 9, and Mark  of his kingdom for rank and character. Thus out
vi. 26;) to give her whatsoever she zwould ask, even  of a misplaced regard to his oath and his guests,
to. the half of his kingdom, Mark vi. 23. " Thus this king committed a most unjust and cruel action,
profusely would he reward a worthless dance; which will ever reflect the greatest dishonour upon
while a prison and death were the recompense of his memory.
the man of God who honestly sought the salvation    Verses 10, 11. And he sent and beheaded John in
of his soul!"-Scott.                          the prison-How mysterious is the providence of
Verse 8. And she, being before instructed of her God, which left the life of so holy a man in such
mother-Namely, before she made her request: for, infamous hands! which permitted it to be sacrificed
after the king had made her this promise, she im- to the malice of an abandoned harlot, the petulancy
mediately wvent forth and said to her mother, What of a vain girl, and the rashness of a foolish, perhaps
shall Iask? And her mother, having now obtained  drunken prince, who made a prophet's head the
the wished-for opportunity of executing her re- reward of a dance! But we are sure the Almighty
venge, eagerly replied, Ask the head of.John the will repay his servants in another world, for whatBaptist; representing, no doubt, to her daughter, ever they suffer in this. And his head was brought
that he had attempted to expel and ruin them both; and given to the damsel. The head of the prophet,
and that, considering the opinion which the king  whose rebukes had awed the king in his loosest
still entertained of him, he might some time or moments, and whose exhortations had often excited
other, though in irons, regain Herod's favour and him to virtuous actions, was immediately brought,
accomplish his design; for which reason, the op- pale and bloody, in a charger, and given to the
portunity of taking his life was not to be neglected, daughter of Herodias, in the presence of the guests;
if she regarded her own safety. These, or such- and she brought it to her mother-The young lady
VOL. I.           ( 9 )                                          129              a




Jesus departs into a desert place,    ST. MATTHEW.              and great multitudes follow him.. M. 4036.  12 And  his disciples came, and  multitude, and  f was moved with A. T. 4036.
A. D. 32.                                                                            A.D. 32.
took up the body, and buried it, and  compassion toward  them, and  he
went and told Jesus.                            healed their sick.
13 ~ e When Jesus heard of it, he departed   15 g And when it was evening, his disciples
thence by ship into a desert place apart: and  came to him, saying, This is a desert place, and
when the people had heard thereof, they fol- the time is now past; send the multitude away;
lowed him on foot out of the cities.            that they may go into the villages, and buy
14 And Jesus went forth, and saw a great themselves victuals.
e Chap. x. 23; xii. 15; Mark vi. 32; Luke ix. 10;  fChap. ix. 36; Mark vi. 34.-g Mark vi. 35; Luke ix. 12;
John vi. 1, 2.                                  John vi. 5.
gladly received the bloody present, and carried it tion, and that our Lord retired into the desert with
to her mother, who enjoyed the whole pleasure of them with a view to allay it, and to give them an
revenge, and feasted her eyes with the sight of her opportunity to indulge such meditations as were
enemy's head, now rendered silent and harmless. suitable to so awful a dispensation. Mark assigns
But the Baptist's voice became the louder for his also another reason of our Lord's retreat on this
being murdered, filling the earth, reaching up to  occasion, namely, the continual hurry the apostles
heaven, and publishing the woman's adultery to all were kept in by the multitude, which thronged
ages and to all people! St. Jerome tells us that about Jesus to such a degree, that they had not
Herodias treated the head in a very disdainful man- leisure so mnuch as to eat without interruption,
ner, pulling out the tongue, which she imagined had  and much less for religious retirement and recollecinjured her, and piercing it with a needle. Thus tion. Perhaps, likewise, by this retreat, our Lord
they gratified themselves in the indulgence of their proposed to shun Herod, who desired to see him,
lusts, and triumphed in the murder of this holy  and might be contriving some method of obtaining
prophet, till the righteous judgment of God over- an interview with him; for Jesus had perfect knowtook them  all. For, as Dr. Whitby, with many  ledge not only of the conversation which passed at
others, observes, Providence interested itself very  the court of Galilee, but also of Herod's thoughts
remarkably in the revenge of this murder on all and designs.  WYhen the people heard thereof-That
concerned; Herod's army was defeated in a war is, heard to what place he was going, they followed
occasioned by his marrying Herodias, which even  him on foot out of the cities —They went after him
many Jews thought a judgment sent upon him for by land, and travelled with such eagerness that they
the murder of John. Both he and Herodias, whose  arrived at the place before him, having increased
ambition occasioned his ruin, were afterward driven  their numbers out of all the cities by which they
from their kingdom in great disgrace, and died in  passed. And Jesus went forth and saw a great
banishment at Lyons in Gaul: and, if any credit multitude-Much greater, it appears, than that which
may be given to Nicephorus, Salome, the young  he had left at Capernaum. On this occasion, as on
lady who made this cruel request, fell into the ice, many others, he was moved with compassion toas she was walking over it, which closing suddenly  ward them, because, says Mark, they were as sheep
cut off her head. See Macknight and Doddridge.   not having a shepherd. Therefore, he both preached
Verse 12. And his disciples came and took up the to them and healed their sick —Healed them, says
body-Which it seems had been thrown over the  Luke, that had need of healing —Even all, it apprison walls, without burial, probably by order of pears, that were brought to him.
Herodias. And buried it-Laid it, says Mark,   Verses 15-18. And when it was evening his discidoubtless with great reverence and due lamentation, ples came to him —That is, the first evening, which
in a tomb, belonging to some of them who were  began at three in the afternoon. That this is the
willing to pay this last act of duty to their master's meaning is plain from verse 23, where another evememory. And went and told Jesus —What had  ning is said to have come after the people were fed
happened; and, remembering the repeated testimony  and dismissed. Accordingly, Mark says, they came
which John had borne to him, probably continued  when the day was now far spent; and Luke, when
their attendance upon him.                      the day began to wear away: saying, This is a
Verses 13,14. When Jesus heard it, he departed  desert place —Wthere there is neither food nor
thence-It appears from Mark vi. 30, that the disci- lodging to be had; and the time is now pastples of John arrived with the news of their master's The word (dpa, here translated time, denotes the
death at, or immediately after, the time when the season of doing any thing. Here it seems to signify
apostles returned from  their. mission, and gave the season of the people's attending on Christ, which
Jesus an account of the miracles which they had  was now past, because they had continued with
performed, and of the success of their ministry. him as long as they could without receiving some
Perhaps tidings of John's death had reached them  refreshment. Send the multitude away, that they
before their return, and had caused them to hasten it. mnay go, and buy themselves victuals-Thus the
Be this as it may, it is probable that the distressing disciples manifested their concern for the temporal
intelligence had thrown them into great consterna- as well as spiritual relief of the people: and it bea              130                                           (9* )




A great multitude fed                  CHAPTER XIV.                with five loaves and two fishes.
A. M. 4036.  16 But Jesus said unto them, They  h he blessed, and brake, and gave the A. M. 4036,
A D 32.                                                                                A. D. 32.
need not depart; give ye them to eat. loaves to his disciples, and the disci17 And they say unto him, We have here but ples to the multitude.
five loaves, and two fishes.                      20 And they did all eat, and were filled: and
18 He said, Bring them hither to me.           they took up of the fragments that remained
19 And he commanded the multitude to sit  twelve baskets full.
down on the grass, and took the five loaves,  21 And they that had eaten were about five
and the two fishes, and looking up to heaven, thousand men, besides women and children.
h Chap. xv. 36.                                i2 Kings iv. 1-7.
comes all ministers of Christ to imitate them herein, that none might be neglected in the distribution.
and regard the bodily necessities of their hearers, And no sooner did Christ signify his will to the disas well as those of their souls. But Jesus said, ciples, and they intimated it to the multitude, than
They need not depart-Namely, in order to pro- they all instantly did as they were ordered: so great
cure victuals.  He would neither dismiss them  an opinion had they of Christ's wisdom and powerl
hungry, as they were, nor detain them longer with- Though they thus sat on the ground, under no canout food, nor put them to the trouble and charge of opy but the sky, and had only barley bread, and, as
buying victuals for themselves, but orders his disci- it seems, cold or dried fishes to eat, and probably
ples to provide for them: Give ye thesm to eat-  nothing but water to drink; yet, as Mr. Henry truly
Alas, poor disciples! they had nothing for them- and beautifully observes. there was more real granselves: how then should they give the multitude to  deur displayed by the Master of this feast than by
eat?  Observe, reader, when Christ requires of us Ahasuerus, in that royalfeast which was intended
what of ourselves we are unable to perform, it is to  to show the riches of his glorious kingdem, and the
show us our weakness, and to excite us to look to  honour qf his excellent majesty. And took the five
him that worketh all our works in us and for us. loaves, &c. —Thus acting like the master of a family
They said, We have here butfive loaves and two  among the Jews, who was wont to take the bread
fishes-Provision certainly very insufficient to sat- into his hands and to give thanks to God, before any
isfy the hunger of five thousand men, and a great at the table was permitted to eat any thing: And
multitude of women and children. It must be ob- looking up to heaven —With great reverence and
served, that Christ had not yet shown his power in  affection; he blessed-That is, says Dr. VWhitby,
any such way as that in which he was now about with whom agree many other commentators, he
to manifest it, and the proofs he had given of it blessod, or gave thanks to God, the liberal giver of
in other instances were not now recollected or ad- all good, for his infinite beneficence in furnishing
verted to by the disciples. Christ's ordering them, food to all flesh, and for the power he had conferred
therefore, to give food to this immense multitude of on him of relieving mankind by his miracles, parmen, women, and children, seems to have greatly  ticularly that which he was about to work, and
surprised them. But, as John observes, chap. vi. 6, which perhaps he prayed for, to raise the attention
he himself knew what he would do. He said, Bring  of the multitude, as we find him doing before the
them hither to me —That I may bless them. Ob- resurrection of Lazarus, John xi. 41. They appreserve, reader, the way to have our temporal bless- hend that his looking up to heaven when he blessed,
ings, blessings indeed, is to bring them to Christ; shows that his blessing was directed to God, and
for they can only be sanctified by his word, and by  that it imported a thanksgiving for his great goodprayer to him. That is likely to prosper, and be a ness. Accordingly John expresses it by evuapil-'uaf,
comfort to us, which we put into the hands of our having given thanks, he distributed, &c. It must
Lord Jesus, that he may dispose of it as he pleases, be observed, however, that most commentators refer
and that we may receive it back from his hand, and  the expression, he blessed, to the loaves and fishes, bethen it will be doubly sweet to us. And what we  cause Luke says expressly, evXoyolaev avrer, he blessed
give in charity, we should bring to Christ first, them; that is, he commanded upon them that sinthat he may graciously accept, it from us, and gra- gular blessing by which they were multiplied in the
ciously bless it to those to whom it is given.  distribution. Thus God is said to bless the springing
Verses 19-21. He commanded the multitude to si! of the corn, Psa. lxv. 10. And gave the loaves to
down on the grass —Mark says, by companies, as we his disciples, and the disciples to the multitude —" It
render the phrase av/wovoa, av#Troata, which is lit- is not to be supposed," says Macknight, "that twelve
erally, companies, companies, that is, in separate  persons could put first a piece of bread, and then a
conmpanies. These, as appears by comparing Mark  piece of fish, into the hands of five thousand men,
vi. 39 with Luke ix. 14, consisted some of fifty per- besides the womenwand children, who were all fed
sons, some of a hundred, according as the ground  with such expedition, that, notwithstanding the
would admit. Our Lord probably ordered them to  thing was not so much as proposed to the disciples
be ranged in this manner that they might sit com- till about three, all was over by five o'clock in the
pactly, that' their numbers might appear, that the afternoon, as may be gathered from John vi. 16,
meat might be divided among them with ease, and where see the note. It is natural, therefore, to cona                                                                131




Jesus sends away the multitude,        ST. MATTHEW.            and retires to a mountain to pray.
A.M. 4036.  22 ~ And straightway Jesus con-   23'And when he had sent the A.M.4036.
A. D. 32.                                                                             A. D. 32.
strained his disciples to get into a ship, multitudes away, he went up into a
and to go before him unto the other side, while  mountain  apart to pray: k and  when  the
he sent the multitudes away.                    evening was come, he was there alone.
i Mark vi. 46.                                  k John vi. 16.
elude, that, in distributing the meat, the disciples the former. This they were unwilling to do: it is
used the most expeditious method, putting, by their therefore here said that Christ constrained them.
Master's direction, the bread first, and after that the    Verse 23. When he had sent the multitudes away
fish, into the hands of those only who sat at the ends -As well as his disciples, and was now alone, he
of the ranks, with orders to give it to their compan- went up into a mountain apart-Though Christ
ions. On this supposition, the meat must have  had so much to do with and for others, yet he chose
extended its dimensions, not in our Lord's hands sometimes to be alone; and those are not his folonly, but in the hands of the multitude likewise, lowers who are averse to solitude, and out of their
continuing to swell till there was a greater quantity  element when they have none to converse with,
than they, who held it, could make use of; so that none to enjoy, but God and their own souls; to
breaking off what was sufficient for themselves, they  pray-This was our Lord's business while alone;
gave the remainder to the persons next them, who, not merely to meditate, but also, and especially, to
in like manner, saw the bread and fish swell in their pray to his heavenly Father. It is true, he had not
own hands till they also had enough and to spare. the same reasons for prayer that we have, for he
The meat being thus created among the hands of had no sins to be pardoned or conquered, nor any
the multitude, and before their eyes, as long as there  depravity of nature to be subdued and taken away;
was a single person to be fed, they did all eat, and  but he had a variety of infinitely important services
were filled, to their unspeakable astonishment. In  to perform, many temptations to overcome, and unthis manner did he who is the Bread of Life feed about paralleled sufferings to endure; and in all these, as
ten thousand people, (for doubtless the women and  man, "of a reasonable soul, and human flesh subchildren were as numerous as the men,) with five sisting," he had need of divine supports and conloaes and two small fishes, giving a magnificent solations:  He had also to pray for mankind in
proof, not only of his goodness, but of his creating  general, and his church in particular, and now espepower. For after all had eaten to satiety, the disci- cially for his disciples, whom he had just sent to
ples, at Jesus's command, (see note on John vi. 12,) sea, and who, he foresaw, were about to be overtook up twelve baskets full of the broken pieces of taken by a dreadful storm, and therefore it was
meat, each disciple a basket, in which there must necessary he should pray for their preservation,
have been much more than the quantity at first set and that their faith might not fail in the midst of
before the Lord to divide. The stupendous miracle, their trouble. But in thus retiring to pray, as he
therefore, without all doubt, was conspicuous, not often did, our Lord seems chiefly to have intended
to the disciples only, who, carrying each his basket to set us an example, that we might follow his steps.
in his hand, had an abiding, sensible demonstration  Like him we must use private, as well as public and
of its truth, but to every individual guest at this di- social prayer; and, as he directed, Matt. vi. 6, must
vine feast, who had all felt themselves delighted, perform it privately. As he dismissed the multifilled, refreshed, and strengthened by the meal. tude and his own disciples, we must disengage
This being one of the most astonishing, and at the  ourselves from our worldly affairs, cares, and consame time the most extensively convincing of all cerns, and even withdraw from our Christian friends
the miracles Jesus performed during the course of and the members of our own families, that we may
his ministry, every one of the evangelists has re- converse with God in secret. The ministers of
corded it; and, which is remarkable, it is the only  Christ,.in particular, must take care to mix secret
one found in each of their histories.           devotion with their public labours for the instruction
Verse 22. And straightway Jesus constrained his and salvation of mankind, if they would secure that
disciples to get into a ship, &c.-According to John, divine blessing without which neither the most elochap. vi. 15, the people were so affected with the quent preaching, nor the most engaging or benevabove-mentioned miracle, that they were about olent conduct, can command or promise success.
to take him by force, and make him a king, very  And when the evening was come —This confirms the
naturally supposing, doubtless, that he, who with  observation made on verse 15, that the Jews had
five loaves and two fishes could feed so many thou- two evenings. The latter is here meant, beginning
sands, was able to support armies any length of at sunset, and termedby us the twilight: he was there
time he pleased. And it is probable that his disci- alone-And, it appears from verse 25, there he was
ples were disposed to encourage and aid them in  till toward morning. The night came on, and it
these intentions. Jesus, therefore, knowing both  was a stormy, tempestuous night, yet he continued
the purposes of the multitude and the inclinations instant in prayer. It is our duty, at least sometimes,
of the disciples, ordered the latter to get into a ves- upon special occasions, and when we find our hearts
sel, and make for Bethsaida, while he should dismiss enlarged. to continue long in secret prayer, and to
132                                                               a




Chfrist's disciples exposed to a storm.  CHAPTER XIV.                He walks to them on tne sea.
A.M. 4036. 24 But the ship was now  in the   26 And when the disciples saw him  A. M. 4036.
A. D. 32.                                                                              A. D. 32.
midst of the sea, tossed with waves: I walking on the sea, they were troufor the wind was contrary.                       bled, saying, mIt is a spirit; and they cried out
25 And in the fourth watch of the night Je- for fear.
sus went unto them, walking on the sea.           27 But straightway Jesus spake unto them,
Job ix. 8.                                   m Luke xxiv. 37.
take full scope in pouring out our hearts before the  ciples, though they saw not him: he beheld their
Lord.                                            perplexity and fear, while they were conflicting
Verse 24. But the ship-In which the disciples with the winds and waves, and observed how they
were; was now in the midst of the sea, tossed with  toiled in rowing, Mark vi. 48; yet he delayed all
waves, &c.-A striking emblem of his church, in  this time to go to their relief; seeing it proper so
the sea of this world, tossed, as it often is, on the  long to try their faith and patience. But in the
waves of affliction and trouble, and assailed by the  fourth watch-When, it is probable, as the storm
contrary wind of persecution. It is worthy of no- was not at all abated, they had begun to despair of
tice here, 1st, That the disciples were now where  deliverance; Jesus went unto them, walking on the
Christ had sent them, and yet they met with this  water-agitated, stormy, and tumultuous as its bilstorm.  Had they been flying from their Master lows were. Thus God often lengthens out the
and their work, as Jonah was when he was arrested  troubles of his people, and defers the time of their
by the storm, it would have been less surprising  deliverance.  But when things are come to an
that they should be thus assaulted; but they had a  extremity, and they are ready to think he hath
special command from their Master to go to sea at forgotten them, he unexpectedly appears for their
this time, and were going about his work, and yet relief and rescue; of a sudden the storm becomes a
a storm overtakes them! We see, therefore, that calm, and they are happily brought into a safe port.
Christ's disciples may meet with troubles and afflic- Thus, in the morning watch he appeared for Israel
tions in the way of their duty; and be sent to sea  in the Red sea, troubled and dismayed their pursuwhen their Master foresees a storm. They ought ing enemies, and delivered his people: and in all
not, however, to take it unkindly; for what he does ages the extremity of his church has been his opthey know not now, but they shall know hereafter portunity to visit and appear for her. He that
that Christ designs hereby to manifest himself with  keepeth Israel neither slumbers nor sleeps, but has
the more wonderful grace to them and for them. constantly his eye upon them, and, when there is
2d, This storm did not attack them immediately on  need, walks in darkness for their succour, support,
their setting out: they had got into the midst of the  and comfort. What a wonderful proof have we
sea when it arose. We may have fair weather in  here of Christ's sovereign power over the creatures,
the beginning of our course; and yet meet with  which are all under his feet, and at his command,
storms before we arrive at the port we are bound  forgetting their natures, and changing their most
for. Therefore let not him that girds on the har- essential qualities at his word! "To walk on the
ness boast as he that puts it off: after a long calm, sea was thought so impracticable, that the picture
expect some storm or other. 3d, It was a great dis- of two feet walking on the sea, was an Egyptian
couragement to the disciples, that now they had  hieroglyphic for an impossible thing. And in the
not Christ with them, as they had formerly when  Scripture it is mentioned, as the prerogative of God,
they were in a storm: for though he was then  that he alone treadeth on the waves of the sea,
asleep, he was soon waked, chap. viii. 24, but now  Job ix. 8." —Doddridge.
he was at a distance from them. Thus Christ inures    Verses 26, 27. And when the disciples saw him,
his disciples first to lesser difficulties, and then to  they were troubled-" It is well known that it is
greater, and so trains them by degrees to live and  never entirely dark on the water; not to urge that
walk by faith, and not by sight. 4th, Though the  the moon might perhaps now be in the last quarter,
wind was contrary, and they were tossed with  as it must have been, if this was about three weeks
waves; yet, being ordered by their Master to go to  before the passover."  By that little light, therefore,
the other side, they did not tack about and come  which they had, the disciples, seeing him, but not
back again, but made the best of their way forward. perfectly discerningwhohe was, were much terrified:
Hereby we learn, that though troubles and difficul- saying, It is a spirit, Ort 6avraaita e-t) It is an appaties may assault and annoy us in our duty, they  rition: for they justly supposed that no human
must not drive us from it; but through the midst body could be supported by the water. Although
of them we must press forward.                   the original word here used is not spirit, but apVerse 25. And in the fourth watch of the night-  parition, yet that the Jews in general, particularly
The Jews, as well as the Romans, usually divided  the Pharisees, believed in the existence of spirits,
the night into four watches of three hours each. and that spirits sometimes appeared, is evident from
The first watch began at six, the second at nine, the  Luke xxiv. 37, 39, and Acts xxiii. 8, 9. And they
third at twelve, the fourth at three. During these  cried out with fear-Through their dread of what
many tedious and distressing hours of storm and  might be the consequence: for, Mark vi. 50, they
tempest, of darkness and danger, Jesus saw his dis- al saw him, and were trobled.   We  see here, that
~~~~~~~~~~~a    ~~~133




Jesus walks on the sea,               ST. MATTHEWV.               and saves Peterfrom sinking.
AA. M. 4036. saying, m Be of good cheer; it is I; be   30 But when he saw the wind 3bois- A. M. 4036.
A. D. 32.                                                                            A. D. 32.
not afraid.                           terous, he was afraid; and beginning
28 And Peter answered him  and said, Lord, to sink, he cried, saying, Lord, save me.
if it be thou, bid me come unto thee on the   31 And immediately Jesus stretched forth his
water.                                          hand, and caught him, and said unto him, O
29 And he said, Come.  And when Peter thou of little faith, wherefore didst thou doubt?
was come down out of the ship, he walked on   32 And when they were come into the ship,
the water, to go to Jesus.                      the wind ceased.
m Acts xxiii. 11.                                3 Or, strong.
even appearances and approaches of deliverance  pected nothing but that he should go directly to the
may be the occasions of trouble and perplexity to  bottom of the sea.  Immediately Jesus stretched
God's people, who are sometimes put into great forth his hand, and caught him-Dealing thus merfear when they are most highly favoured.  See  cifully with his servant, in not suffering him to
Luke i. 29, and Exod. iii. 6. To allay the fears of perish as a punishment of his preceding rashness
his disciples, Christ immediately drew near and  and self-confidence, and his subsequent diffidence
spake to them, in a tone of voice with which they  and distrust of Christ's power: And said, 0 thou
were all perfectly acquainted, saying, Oapetlre, of little faith, wherefore didst thou doubt?-Name
Take courage: it is I-Your Lord and Master; be ly, of my protection, when I was so near? when
not afraid-Either of me, who am your friend, or thou hadst my commission to make the trial, and
of the violent tempest, which cannot hurt you while hadst in part experienced my power in supporting
you are under my protection.                   thee thus far on the waves?  The reader must obVerses 28-31. And Peter said, Lord, if it be thou  serve, Peter did not doubt that it was Jesus who
-Or, since it is thou, (the particle if frequently  walked upon the water. He was convinced of that
bearing this meaning;) bid me come unto thee on before he left the vessel; yea, and while he was
the water-This was a rash request, proceeding  sinking; otherwise he would not have called to him
from the warmth and forwardness of Peter's natural for assistance: but he was afraid that Jesus could not,
temper. And he said, Come-Our Lord granted  or would not support him against the wind, which
his request, doubtless with a view to show him the  blew more fiercely than before; a doubt most unweakness of his faith, and thereby to give a check  reasonable, since it was as easy for Christ to supto the high opinion he seems to have entertained  port him against the storm, as to keep him up on
of himself, as well as to demonstrate the greatness the water, which Jesus had virtually promised to
of his own power: for in supporting Peter on the  do in his permission, and which he had actually
water along with himself, he manifested greater performed while Peter relied on him. "The peopower than if he had walked thereon singly. And  ple of God, warned by this example, should beware
when Peter was come down out of the ship —Being  of presumption and self-sufficiency, and in all their
fully satisfied that Jesus was able to uphold and  actions should take care not to be precipitate.
bear him up; he walked on the water-For a while; Wherever God calls them, they are boldly to go,
no little pleased, we may suppose, to find it firm  not terrified at the danger or difficulty of the duty;
under his feet. But when he saw the wind bois- his providence being always able to support and
terous-Doubtless it became more so than before, protect them. But he who goes without a call, or
making a dreadful noise, and causing the sea to  proceeds further than he is called; who rushes into
rage horribly: he was afraid-His faith failed, his difficulties and temptations without any reason,
courage staggered, and, in the hurry of his thoughts, may, by the unhappy issue of his conduct, be made
he forgot that Jesus was at hand, and was seized  to feel how dangerous a thing it is for a person to
with a sudden terror. And now the secret power go out of his sphere."-Macknight.
of God, which, while Peter confidently relied on    Verses 32, 33.  When they were come into the
Jesus, had made the sea firm under him, began to  ship, the wind ceased-And that so suddenly that
be withdrawn, and in proportion as his faith de- all in the ship were sensible it was the effect of
creased, the water yielded, and he sunk. In this Christ's presence and power. He seems, also, acextremity he looked round for Christ, and on the  cording to John vi. 21, to have wrought another
very brink of being swallowed up, cried, Lord, save  miracle at the same instant, for immediately on his
me —Peter, being a fisherman, had been used to the  entering the ship, it was at the land! These many
sea, and it appears from John xxi. 7, was a skilful wonderful miracles, succeeding each other so rapidswimmer. And probably he ventured on the at- ly, greatly affected the minds of the disciples. They
tempt he now made with some secret dependance  were sore amnazed, says Mark, in themselves, beyond
on his art, which God, for wise reasons, suffered  measure, and wondered, namely, at the astonishing
to fail him. The word icara7rovTt'eaOat, here ren- power of their Master. For they considered not the
dered to sink, is very expressive, and may intimate  miracle of the loaves, though so lately performed,
that he felt himself sinking with such a weight and so wonderful, and though they had the sensible
that he had no hope of recovering himself, and ex- proof of it before their eyes in the baskets of frag134                                                              a




MApany at Gennesaret are healed        CHAPTER XV.                     of their various diseases.
A. M. 4036.  33 Then they that were in the ship  knowledge of him, they sent out into A. M. 4036.
A. D. 32.                                                                             A.D. 32.
came and worshipped him, saying, all that country round about, and
Of a truth m thou art the Son of God.           brought unto him all that were diseased:
34 ~5 n And when they were gone over, they   36 And besought him  that they might only
came into the land of Gennesaret.              touch the hem of his garment: and 0 as many
35 And when the men of that place had  as touched were made perfectly whole.
m Psa. ii. 7; Mark i. 1; Chap. xvi. 16; xxvi. 63; Luke iv. 41;   n Mark vi. 53. — o Chap. ix. 20; Mark iii. 10; Luke vi. 19;
John i. 49; vi. 69; xi. 27; Acts viii. 37; Rom. i: 4.         Acts xix. 12.
ments which they had taken with them into the  opportunity, came as soon as possible, in great
ship; and perhaps had been talking of it before the  crowds, carrying their sick on beds and couches,
storm came on; for their heart swas hardened, and  and bringing them to Jesus. Thus those who have
they were so stupified with their fear, that they did  obtained the knowledge of Christ themselves, should
not reflect on that miracle. We need not, there- do all they can to bring others to be acquainted with
fore, be surprised that they did not call to mind a him also. And when we have opportunities of resimilar exertion of his power, which they had beheld  ceiving instruction and other spiritual blessings, we
while they sailed to the country of the Gadarenes. should invite as many as possible to share with us.
Then they that were in the ship-Not only the dis- More than we think of would embrace the opportuciples, but all others that were therein; came and  nities, if they were but called upon and invited to
worshipped him-Fell down at his feet in a rapture  them. On this occasion, the number of those that
of wonder, devotion, and reverence, saying, Of a  came to Jesus was so great, that he could not bestow
truth thou art the Son of God-That is, the Messiah, particular attention upon each of them. They and
and a divine person, possessed of an unlimited  their friends, therefore,besought him to grant them
power over the whole creation. Though on many  the favour of touching, if it were but the extremity
occasions formerly, Jesus had given equal, if not of his clothes, being certain of obtaining thereby a
greater evidences of his power, the disciples did not, complete cure. Nor were their expectations disaptill now, make open confession of his dignity. It pointed; for as many as touched him were made
seems, when his miracles came to be thus multiplied, perfectly whole-Whatever the distempers were
out especially when they followed upon one another under which they laboured, not because there was
so closely, the apostles were more deeply affected  any virtue in his garments, otherwise the soldiers to
with them than by seeing him perform any single  whom they were given at his crucifixion might have
miracle.                                        wrought miracles by them, but because Jesus willed
Verse 34. They came into the land of Gennesaret it to be so: and because those who touched him
-A  large tract of ground on the western shore of confided in his power and goodness, and believed
the lake, in a part of which Capernaum appears that he would thus heal them. It was in this neighfrom hence to have been situated. For though Mat- bourhood that the woman mentioned Matt. ix. 20,
thew and Mark speak only of their coming to the had been cured of a bloody issue by touching the
land of Gennesaret and putting to shore there, (see hem of his garment, and probably the information
Mark vi. 53,) it is plain from John's account that which these afflicted people, who now applied to
Jesus, at his landing, came to Capernaum, for it Christ, had received of this fact, gave occasion to
was there the people found him that followed him  this peculiar exercise of faith in him. Observe,
in the morning from the other side of the sea. See reader, the healing virtue that is in Christ is'put
Doddridge, and compare John vi. 22, 25, with verse forth for the benefit of those that by a true and lively
59. And when the men of that place had knowledge  faith touch him. Christ is in heaven, but his word
of him-Or rather, the men, &c., e7ryvowvrer avrov, is nigh us, and he himself in that word. When we
knowing, or having known him, namely, formerly; mix faith with the word, apply it to ourselves, deJesus having ordinarily resided in that neighbour- pend upon it, and submit to the influences and
hood, and the inhabitants thereof having seen many  commands of it, then we touch the hem of Christ's
of his miracles, sent out into all that country-  garment. It is but this touching, and we are made
Christ having been absent some time, the people whole. On such easy terms are spiritual cures
were glad that he was now returned, and sent mes- offered by him, that if our souls are not healed, we
sengers to all their friends and acquaintance in the have only ourselves to blame. He could have healed
neighbouring places who were sick, desiring them  us, he would have healed us, but we would not be
to come and be cured. And they, rejoicing at the healed: so that our blood will be upon our own heads.
CHAPTER XV.
In this chapter we have, (1,) Chrzst's discourse wzth the scribes and Pharisees concerning human traditwons, mn which he
vindicates his disciples Jor neglecting them, and condemns those corrupt teachers for preferring such traditions to the precepts of the divine law, 1-9. (2,) His discourse with the multitude and with his disciples concerning the things which
a                                                                 135




Christ reproves the scribes and        ST. MATTHEW.                 Pharisees for their hypocrisy.
defile a man, 10-20. (3,) His kindly casttng the devil out of the woman of Canaan's daughter, after apparently treating
he' with great neglect, 21-28. (4:) His healing a multitude of diseased persons, to the astonishment of the beholders,
29-31. (5,) His feeding four Thousand men with seven loaves and a few small fishes, 32-39
A. M. 4036. THEN  a came to Jesus scribes and   6 And honour not his father or his A. M. 4036.
A.D. 32.   -  Pharisees, which  were of Jeru- mother, he shall be free.  Thus have  A.D. 32.
salem, saying,                                   ye made the commandment of God of none
2 b Why do thy disciples transgress c the tra- effect by your tradition.
dition of the elders? for they wash not their   7 g Ye hypocrites, well did Esaias prophesy
hands when they eat bread.                       of you, saying,
3 But he answered and said unto them, Why   8 h This people draweth nigh unto me with
do ye also transgress the commandment of God  their mouth, and honoureth me with their lips;
by your tradition?                               but their heart is far from me.
4 For God commanded, saying, " Honour thy   9 But in vain they do worship me, iteachfather and mother: and, e He that curseth  ing  for  doctrines  the  commandments  of
father or mother, let him die the death.         men.
5 But ye say, Whosoever shall say to his fa-   10 ~ kAnd he called the multitude, and said
ther or his mother, f It is a gift, by whatsoever unto them, Hear, and understand:
thou mightest be profited by me;                   11 1 Not that which goeth into the mouth dea Mark vii. 1.-b Mark vii. 5.-c Col. ii. 8.  d Exod. xx. vii. 11, 12.-g Mark vii. 6.h Isa. xxix. 13; Ez. xxxiii. 31
12; Lev. xix. 3; Deut. v. 16; Prov. xxiii. 22; Eph. vi. 2.  eEx. iIsa. xxix. 13; Col. ii. 18, 22; Tit. i. 14.  k Mark vii. 14.
xxi. 17; Lev. xx. 9; Deut. xxvii. 16; Pr. xx. 20; xxx. 17.- fMark  I Acts x. 15; Roin. xiv. 14, 17, 20; 1 Tim. iv. 4; Tit. i. 15.
NOTES ON CHAPTER XV.                  your tradition-Have absolutely rendered it use
Verses 1-6.  Then came to Jesus scribes and  less, and as it were annihilated it.
Pharisees —See notes on Mark vii. 1-23, where the    Verses 7-9. Ye hypocrites-To substitute superfacts here spoken of are related more at large. Why  stitious observances of man's invention, in the piace
do thy disciples transgress the tradition of the  of obedience to God's commands, is downright
elders-That is, of the principal doctors or teachers hypocrisy; it is, however, the prerogative of Him
among the Jews.  They wash not wohen they eat who searches the heart, and knows what is in man,
bread-Food in general is termed bread in the He- to pronounce who are hypocrites. And as hypobrew: so that to eat bread is the same as to make a  crisy is a sin which only his eye discovers, so it is a
meal. But he said, Why do ye also, &c.-As if sin which above all others he abhors.  Well did
he had said, Nay; but I may with much greater Esaias prophesy of you —That is, the words which
reason ask you why you transgress what is infinitely  Isaiah addressed to your fathers are exactly applimore sacred, even the commandment of God, by  cable to you: his description of them is a prophecy
your tradition-Your vain and superstitious doc- with regard to you. Observe, reader, the reproofs
trine, delivered by verbal communication, and hand- of sin and sinners, which we find in the Scriptures,
ed down from age to age. For God commanded, were designed to be applied to similar persons and
Honour thy father and mother-Which implies the  practices to the end of the world; for they are not
affording them all such relief as they stand in need  of private interpretation, 2 Pet. i. 20. Threatenings
of: and, He that cursethfather or mother-Although  directed against others belong to us, if we be guilty
it be in a sudden transport of passion; let him die  of the same sins.  This people draweth nigh unto
the death-Let him be put to death without mercy, me with their mouths, &c. —They make a great proExod. xxi. 17; Lev. xx. 9; where see the note. But fession, and pretend to much devotion and piety;
ye say —But what you teach is contradictory to this but their heart is far from mne-They do not sindivine command; and an ungrateful child may jus- cerely love and obey me. They do not give me
tify himself in the neglect of it in consequence of their hearts; and, if the heart be not given to God,
your tradition: for your doctrine is, Whosoever all outward worship is no better than a mockery of
shall say to his father, It is a gift, &c.-That is, I him. In. vain they do worship me —That is, idly,
have given, or at least I purpose to give, to the  unprofitably, and to no purpose. Their worship
treasury of the temple, what you might otherwise  does not attain the end for which divine worship
have had from me; and honour not his father and  was appointed. It neither pleases God nor profits
his mother —Namely, by relieving them  in their themselves. For if it be not in spirit, it is not in
poverty, or supplying their wants, he shall be free-  truth, and so it is all nothing.  Teaching for docFrom all blame, or from all obligation of giving  trines the commandments of men —As equal with,
them relief.  Thus have ye made the commandment nay, superior to, those of God. What can be a more
of God-Even a commandment written with his heinous sin?
own finger on the tables of stone; of none effect by    Verses 10, 11. And he called the muzltitude-Hav136                                                                a




Christ discourses concerning the       CHAPTER XV.                     things which defile a man.
A. M. 4036. fileth a man; but that which cometh   13 But he answered and said, m Every A.M.4036
A. D. 32.                                                                               A. D.f32.
D 32out of the  mouth, this defileth a  plant, which my heavenly Father hath  A. D. 32
man.                                             not planted, shall be rooted up.
12 Then came his disciples, and said unto   14 Let them  alone: n they be blind leaders
him, Knowest thou that the Pharisees were  of the blind.  And if the blind lead the blind,
offended after they heard this saying?         both shall fall into the ditch.
mJohn xv. 2; 1 Cor. iii. 12, &c.-n Isa. ix. 16; Mal. ii. 8; Chap. xxiii. 16; Luke vi. 39.
ing shown the hypocrisy of the Pharisees, and con- of the Pharisees, thinking it might be of service to
demned them for the unwarrantable stress which  their cause; and thought it strange that their Master
they laid on their vain and precarious traditions, he  should say that which he knew would give them so
took this opportunity to undeceive the people, and  much offence. Surely, they thought, if he had conlet them see how insignificant that outward strict- sidered how provoking such a saying would be, he
ness was on which the Pharisees insisted. And  would not have uttered it. But he knew what he
said, Hear and understand-From these words, and  said, and to whom he said it, and what would be the
those recorded Mark vii. 16, He that hath ears to  effect of it; and he hereby teaches us,that though
hear, let him hear, all spoken to the multitude, it is in indifferent things, we must be tender of giving
evident that, in our Lord's judgment, the whole  offence, yet we must not, for fear of that, neglect to
multitude was capable of understanding those things  declare any truth, or enforce any duty. Truth must
which the Pharisees did not understand, and by  be owned, and duty must be done; and if any be
which their traditions and those of the elders were  offended, it is their own fault. Offence is not given,
overthrown. Not that which goeth into the mouth  but taken. But he said, Every plant-Or rather,
defileth a man-It is not the kind or quality of our plantation, as  v-reta is more properly rendered.
food, nor the want of cleanness of hands when we As if he had said, Be they as angry as they will, you
eat it, that affects the soul with any moral pollution. need not be afraid of them, for they and their docFor the kingdom of God is not meat and drink, Rom. trine shall perish together, being neither of them
xiv. 17. A man is defiled by that by which guilt is from God. Not only the corrupt opinions and sucontracted before God, and the man is rendered  perstitious practices of the Pharisees, but their sect,
offensive to him, and unfitted for communion with  and way, and constitution were plants not of God's
him. Now what we eat, if we do not eat unseason- planting: the rules of their profession were not his
ably and immoderately, does not produce this institutions, but owed their original to pride and
effect, for to the pure all things are pure, Titus i. 15. formality. And the people of the Jews in general,
The Pharisees carried their ideas concerning the  though planted a noble vine, were now become the
ceremonial pollutions which arose from eating cer- degenerate plant of a strange vine. God disowned
tain forbidden meats much further than the law in- them as not of his planting.
tended, and burdened it with additions of their own,   Verse 14. Let them alone-Do not trouble or conwhich our Saviour witnesses against, intending  cern yourselves about their censures: neither court
hereby to pave the way for a repeal of the cere- their favour nor dread their displeasure, nor much
monial law in that matter. But that which cometh  care though they be offended. Seek not to please
out of the mouth, this defileth a man-We are pol- a generation of men that please not God, I Thess.
luted, not by the meat we eat with unwashen hands, ii. 15; and will be pleased with nothing less than
but by the words we speak from unsanctified hearts. absolute dominion over your consciences.  They
Christ, in a former discourse, had laid a great stress  be blind leaders of the blind-Teachers, who foolupon our words, chap. xii. 36, which was intended  ishly think to lead their disciples to heaven-by the
for reproof and warning to those that cavilled at observation of precepts wherein there is not the
him. This, here, is intended for reproof and warn — smallest degree of true piety, and will not be coning to those that cavilled at and censured the dis- vinced of the contrary, being grossly ignorant of
ciples. The latter did not defile themselves with  divine things, and strangers to the spiritual nature
what they ate, but the Pharisees defiled themselves  of God's law; and yet so proud, that they think
with what they spoke spitefully and censoriously  they see better than any others, and therefore unof them. Observe, reader, those who charge guilt dertake to be leaders of others. And if the blind
upon others for transgressing the commandments of lead the blind, both shall fall into the ditch-The
men, many times bring greater guilt upon them- guides and the guided, the blind leaders and the
selves by transgressing the law of God against rash  blind followers, shall perish together. Both will be
judging. Those most defile themselves who are  involved in the general desolation coming upon the
most forward to censure the defilements of others.  Jews, and both will fall into the ditch of eternal
Verses 12,13. Then came his disciples-Namely, destruction. We find, Rev. xxii. 15, that hell is the
when he was come into the house, apart from the  portion of those that make a lie, and of those that
multitude; and said unto him, IKnowest thou that love it when made. The sin and ruin of the dethe Pharisees were offended, &c.-The apostles, it. ceivers will be no security to those that are deceived
seems, would gladly have conciliated the good-wvill by them. " Though the leaders of the people cause
a                                                               137




Depravity of the human heart,        ST. MATTHEW.              The woman of Canaan's prayer.
A. M. 4036.  15 0 Then answered Peter and said   21 ~T t Then Jesus went thence, and A. M. 4036
A. D. 32.                                                                             A.D. 32.
unto him, Declare unto us this para- departed into the coasts of Tyre and
ble.                                            Sidon.'
16 And Jesus said, P Are ye also yet without  32 And behold a woman of Canaan came out
understanding?                                 of the same coasts, and cried unto him, saying,
17 Do not ye yet understand, that q whatso- Have mercy on me, O Lord, thou son of David;
ever entereth in at the mouth goeth into the  my daughter is grievously vexed with a devil.
belly, and is cast out into the draught?         23 But he answered her not a word.  And
18 But r those things which proceed out of the  his disciples came and besought him, saying,
mouth come forth from the heart; and they de- Send her away; for she crieth after us.
file the man.                                    24 But he answered and said,  "I am not sent
19 S For out of the heart proceed evil thoughts, but unto the lost sheep of the house of Israel.
murders, adulteries, fornications, thefts, false   25 Then came she and worshipped him, saywitness, blasphemies:                           ing, Lord, help me.
20 These are the things which defile a man:   26 But he answered and said, It is not meet
but to eat with unwashen hands defileth not a  to take the children's bread and to cast it to
man.                                            x dogs.
o Mark vii. 17.-p Chapter xvi. 9; Mark vii. 18.  q 1 Cor.   * Second Sunday Lent, gospel, verse 21 to verse 29. U Ch.
vi. 13.  rJames iii. 6.  s Gen. vi. 5; viii. 21; Prov. vi. 14; x. 5, 6; Acts iii. 25, 26; xiii. 46; Rom. xv. 8.-x Chap. vii.
Jer. xvii. 9; Mark vii. 21.-t Mark vii. 24.     6; Phil. iii. 2; Mark vii. 31:
them to err, yet they that are led of them are de- irov7pt properly signify. The expression includes
stroyed," Isa. ix. 16; because they shut their eyes all sinful devices, contrivances, schemes, designs,
against the light which would have rectified their and purposes which jarise from the thoughts and
mistake.  Hence "it follows," says Dr. Whitby, imaginations of the mind: murders —Including rash
"that sometimes the multitude neither ought, nor anger, hatred, malice, envy, and revenge, sins
can, without their utmost peril, follow the guidance  against the sixth commandment: adulteries, forniof their ecclesiastical superiors;" or, as he ex- cations-Sins against the seventh commandment;
presses himself afterward, believe, or comply with  proceeding from unchaste thoughts, wanton looks,
their rules, " because it is their duty never to follow  immodest expressions, lascivious actions; theftsthem into the ditch."  "Learn here," says Burkit, All unjust or dishonest actions, sins against the
"1st, that ignorant, erroneous, and unfaithful mi- eighth commandment; frauds, wrongs, rapines, and
nisters are the heaviest judgment that can befall a all injurious contracts: false witness-An offence
people; 2d, that the following of such teachers and  against the ninth commandment; arising generally
blind guides will be no excuse to people another from a complication of falsehood and covetousness,
day, much less free them from the danger of eternal or falsehood and malice in the heart. If truth,
destruction."                                   holiness, and love reigned in the heart, as God reVerses 15-20. Peter said, Declare unto us this quires that they should, there would be no bearing
parable-That is, the sentence, maxim, or proverb, false witness: blasphemies-Or calumnies, as the
mentioned verse 11. Not that which goeth into the  original word may be rendered, which signifies either
mouth defileth the man, &c.-A declaration very in- speaking evil of God, a violation of the third comtelligible, and evidently true, and yet appearing to  mandment, or calumniating our neighbor, a breach
the disciples obscure, and needing explanation, or of the ninth.  These are the things which defile a
doubtful, and wanting confirmation. The reason is man-And are therefore the things which we should
evident: it did not agree with the notions of reli- carefully avoid, and guard against all approaches to
gion which they had formerly imbibed. And Jesus them; and not lay an undue stress on the washing
said, Are ye also yet without understanding?-  of the hands, or on any distinction of meats and
Are ye so stupid as not to see that what a man eats drinks. It is a matter of much lamentation that
or drinks, being of a corporeal nature, cannot defile our corrupted nature should abound with such poithe mind, or make a man a sinner in the sight of sonous productions as these; let us earnestly pray
God, unless when used immoderately, or in opposi- that they may be rooted out by divine grace, and
tion to the commandment of God, in which case that the Holy Spirit may create in us clean hearts,
the pollution arises from the man, and not from the  and implant therein tempers diametrically opposite
meat; whereas, that which proceedeth out of a to all these enormities!
man's mouth, coming from his heart, really pollutes   Verses 21-28. Jesus departed into the coasts of
his mind. How fair and candid are the sacred his-  Tyre and Sidon-Not to those cities which were
torians! Never concealing or excusing their own  to have no share in his mighty works, Matt. xi. 21,
blemishes. Forout ofthe heartproceed evilthoughts  22; but into that part of the land of Israel which
-Or rather, evil reasonings, as the words dtaRoyrtuot bordered on their coast. And behold a woman of
138                                                              a




Christ heals the daughter              CHAPTER XV.                    of the woman of Canaain.
A. M. 4036. 27 And she said, Truth, Lord: yet  29  Ya YAnd Jesus  departed  from  A. M. 4036.
A. D. 32.                                                                            A. D. 32.
*    the dogs eat of the crumbs which fall thence, and came nigh Z unto the sea
from their masters' table.                      of Galilee; and went up into a mountain, and
28 Then Jesus answered and said unto her, sat down there.
O womnan, great is thy faith: be it unto thee   30 a And great multitudes came unto him,
even as thou wilt. And her daughter was made  having with them those that were lame, blind,
whole from that very hour.                      dumb, maimed, and many others, and cast
Y Mark vii. 31.-  z Chap. iv. 18.          a Isa. xxxv. 5, 6; Chap. xi. 5; Luke vii. 22.
Canaan-Or, a Syrophoenician, as she is called, from the rank of reasonable creatures: this appellaMark vii. 26; Canaan being also called Syrophaeni- tion, therefore, marked the impurity of the Gentiles,
cia, as lying between Syria, properly so called, and  and their odiousness in the sight of God; at the
Phoenicia, by the sea-side. Came, and cried unto  same time conveying an idea of the contempt in
him-From  afar; Have mercy on me, thou son of which they were held by the holy nation. But
David-Consider my distressed case, and extend  though, in some respects, it was applicable, it must
thy compassion to me, though a stranger. By ad- have been very offensive to the heathen. Neverdressing him as the son of David, she shows she  theless, this woman neither refused it, nor grudged
had some knowledge of the promised Messiah, and  the Jews the honourable title of children. She acthat she believed Jesus to be that divine person. knowledged the justness of what Christ said, and
But he answered her not a word-He did not seem to by a strong exercise of faith drew an argument
regard her, intending that the greatness of her faith  from it, which the candour and benevolence of his
should be manifested, an end highly worthy of the  disposition could not resist."  She said, Truth,
wisdom of Jesus; because it not only justified his Lord-It would not be fit to put the dogs and the chilconduct in working a miracle for a heathen, but was dren on a level; Yet the dogs eat of the crumbs, &c.
a sharp rebuke to the Jews for their infidelity. — " Let me have such kindness as the dogs of any
Our Lord often tries the faith of his followers in a family enjoy: from the plenty of miraculous cures
similar way.  His disciples besought him, saying, which thou bestowest on the Jews, drop the offal
Send her away-The disciples, being ignorant of of this one to me who am a poor distressed heathen;
our Lord's design, were uneasy at the woman's im- for by it they will suffer no greater loss than do the
portunity, thinking, if she were permitted to follow  children of a family by the crumbs which are cast
them, that they would soon be discovered. Desir- to the dogs."-Macknight.  Then Jesus answered,
ing, therefore, to get rid of her, they entreat their  0 woman, great is thy faith-There were several
Master to dismiss her as he was wont to dismiss other graces that shone bright in her; wisdom, husuch petitioners, namely, with the grant of her mility, meek'ness, patience, perseverance in prayer,
request. But he answered, I am not sent-Not but these were the product of her faith, and thereprimarily; not yet; but unto the lost sheep of the fore Christ particularly commends that: because
house of Israel —By the lost sheep of Israel we, of all graces faith honours Christ most, therefore
are to understand the whole nation of the Jews, of all graces Christ honours faith most.  This
who, being as sheep dispersed, and having no shep- woman's faith was great indeed, considering that she
herd, are therefore called lost sheep.  To them Ihad no promise to rely on, and had suffered so
the Messiah was first promised; to them he came; many repulses, joined with such seeming conand to them his personal ministry was to be al- I tempt, and yet still she retained a confidence in the
most wholly confined: and hence he is styled a mercy, kindness, and power of Jesus. Be it unto
minister of the circumcision, Rom. xv. 8. Thus at thee even as thou wilt-Thy request is granted in
the first Jesus seemed both to refuse this woman's all its extent. And her daughter was made whole
request, and the intercession of the disciples in her from that very hour-Thus the mother's faith prebehalf. She, however, far from being discouraged  vailed for the daughter's cure, and the patient's beby the repulse, drew near and worshipped him-  ing at a distance was no hinderance to the efficacy
That is, fell on her knees before him; saying, Lord, of Christ's word, He spake, and it was done. VWe
help me —Her necessity and distress were great, learn two important lessons from the success which
and she was unwilling to take a denial. But he the suit of this Canaanitish woman met with: 1st,
said-What was still more discouraging, and seemed  that God is no respecter of persons, but always
to cut her off from all hope, and would, doubtless, accepts sincere faith and fervent prayer, proceedhave driven her to despair, if she had not had very  ing from an humble, penitent heart.  2d, That it is
strong faith indeed; It is not meet to take the chil- our duty to continue in prayer with earnestness,
dren's bread, and to cast it to dogs —" The Jews although the answer thereof should be long degloried greatly in the honourable title of God's ferred.
children, because of all nations they alone knew and;  Verses 29-31. Jesus came unto the sea of Galilee
worshipped the true God. They gave the name of — The Jews gave the name of seas to all large lakes.
dogs to the heathen for their idolatry and other This was one hundred furlongs long, and forty
pollutions, by which they had degraded themselves broad. It was called also the sea of Tiberias. It
a                                                               139




Christ heals the blind and dumb,      ST. MATTHEW.                 andfeeds four thousand men.
A. M. 4036. them  down at Jesus's feet; and he  loaves have  ye?  And they said, A. M. 4036.
healed them:                          Seven, and a few little fishes.
31 Insomuch that the multitude wondered,  35 And he commanded the multitude to sit
when they saw the dumb to speak, the maimed  down on the ground.
to be whole, the lame to walk, and the blind to   36 And d he took the seven loaves and the
see: and they glorified the God of Israel.     fishes, and e gave thanks, and brake them, and
32 ~ b Then Jesus called his disciples unto  gave to his disciples, and the disciples to the
him, and said, I have compassion on the multi- multitude.
tude, because they continue with me now three   37 And they did all eat, and were filled: and
days, and have nothing to eat: and I will not they took up of the broken meat that was left
send them  away fasting, lest they faint in the  seven baskets full.
way.                                             38 And they that did eat were four thousand
33 c And his disciples say unto him, Whence  men, besides women and children.
should we have so much bread in the wilder-   39 f And he sent away the multitude, and
ness, as to fill so great a multitude?          took ship, and came into the coasts of Mag34 And Jesus saith unto them, How many  dala.
b Mark viii. 1. -    2 Kings iv. 43.-d Chap. xiv. 19.  e 1 Sam. ix. 13; Luke xxii. 19.-f Mark viii. 10.
lay on the borders of Galilee, and the city of Tibe- and pronouncing articulate sounds, -but conveyed
rias stood on its western shore. It was likewise  into their minds at once the whole language of their
styled the lake of Gennesaret; perhaps a corruption  country, making them perfectly acquainted with all
of Cinnereth, the name by which it was anciently  the words in it, their significations, and their uses,
called. See notes on Num. xxxiv. 11, and Matt. iv. so as to comprehend the whole distinctly in their
15, 16. And went up into a mountain and sat down  memories, and, at the same time, he gave them the
-Not only to rest himself, but also, and especially, habit of speaking it both fluently and copiously.
to teach the people, who resorted to him in great This was a kind of miracle vastly astonishing. The
multitudes; having with them those that were lame, change that was produced in the bodies of the men
blind, dumb, maimed, &c. —The dumb were proba- was but the least part' of it; what passed in their
bly deaf also, and the maimed, such as had lost one  minds was the principal thing, being an effect so
or more limbs, as the word  ZsXuLr properly signi- extensive that nothing inferior to infinite power
fies. It is true, it is sometimes applied to those who  could produce it. With respect to the maimed, that
were only disabled in those parts; we may "rea- is, persons who had lost their legs and arms, Jesus
sonably suppose, however, that among the many  gave them new members in their stead. But when
maimed who were brought on such occasions, there  he thus created such parts of their bodies as were
were, at least, some whose limbs had been cut off; wanting, without having any thing at all, as a suband I think," says Dr. Doddridge, "hardly any of ject, to work upon, the spectators could not have
the miracles of our Lord were more illustrious and  been more surprised had they seen him make a
amazing than the recovery of such."  And many  whole human body out of the dust of the earth."
others-Who had different complaints; and cast Accordingly, on the sight of these miracles, it is here
them down at Jesus's feet-Entreating his compas- said, They wondered and glorified the God of Israel.
sion, which was so moved at the sight of so many  See also chap. ix. 33; and xii. 22, 23; Mark vii. 37.
people in distress, that he graciously healed them    Verses 32-39. Jesus called his disciples, and said,
all. On these miracles, Dr. Macknight remarks as I have compassion, 8&c.-For some observations on
follows: "On the dumb, who are commonly deaf the contents of these verses, see the notes on Mark
also, he not only conferred the faculty of hearing  viii. 1-9.
CHAPTER XVI.
Here, (1,) The Pharmsees again demand a sign, and Christ upbraids them with hypocrisy in so doing, 1-4. (2,) He cautions
his dzsciples against the leaven of their doctrine, and that of the Sadducees, 5-12. (3,) He converses with his disciples
concerning himself, as the Christ, and concerning his church built upon him, its foundation, 13-20. (4,) He foretels his
own sufferings, and rebukes Peter for questioning his prediction, 21-23. (5,) He inculcates on his disciples the necessity
of self-denial, and of a readiness to suffer martyrdom in his cause, in prospect of a future reward, 24-28.
140                                                             a




Jesus reproves the                     CHAPTER XVI.                   Pharisees and Sadducees.
A. M 4036. THE a Pharisees also with the Sad- given unto it, but the sign of the A.M. 4036.
ducees came, and, tempting, de- Prophet Jonas.  And he left them,
sired him that he would show them a sign from  and departed.
heaven.                                          5 ~ And c when his disciples were come to
2 He answered and said unto them, When it the other side, they had forgotten to take bread.
is evening, ye say, It will be fair weather: for   6 Then Jesus said unto them, d Take heed
the sky is red.                                 and beware of the leaven of the Pharisees and
3 And in the morning, It will be foul weather of the Sadducees.
to-day: for the sky is red and lowering.  0 ye   7 And they reasoned among themselves, sayhypocrites, ye can discern the face of the sky; ing, It is because we have taken no bread.
but can ye not discern the signs of the times?    8  Which when Jesus perceived, he said unto, 4 b A wicked and adulterous generation seek- them, 0 ye of little faith, why reason ye among
eth after a sign; and there shall no sign be  yourselves, because ye have brought no bread?
a Chap. xii. 33; Mark viii. 11; Luke xi. 16; xii. 54-56; 1 Cor.  i. 22.  b Chap. xii. 39.-c Mark viii. 14.-d Luke xii. 1.
NOTES ON CHAPTER XVI.                 to judge of that evidence; but to their self-confiVerse 1. The Pharisees also with the Sadducees dence and pride, and their carnal and worldly spirit.
came-Notwithstanding the difference of their prin-   Verse 4. A wicked and adulterous generationciples, and the alienation of their affections from  As if he had said, Ye would seek no further sign,
each other, they now agreed to join in an attempt did not your wickedness, and your love of the
upon Christ; his doctrine being equally opposed to  world, which is spiritual adultery, blind your unthe errors and vices of both these sects; see the  derstanding.  There shall no sign be given, but —of
note on chap. iii. 7: tempting, or, trying him, as the Prophet Jonas-Or the miracle of Christ's own
-retparolVre properly signifies; (see note on chapter resurrection, a sign greater than any of those showed
iv. 1,) that is, making trial, in a crafty and insnaring  by the ancient prophets and messengers of God, and
manner, whether he was able to do what they re- consequently a sign which proved Jesus to be superior
quired: desired a sign from heaven-Such a sign  unto them all. This sign our Lord had explained
as they insinuated Satan could not counterfeit. on a former occasion. See on Matt. xii. 40.
They pretended they were willing to be convinced    Verses 5-12. When his disciples were come to the
that he was the Messiah, could they see sufficient other side-Namely, of the sea of Tiberias, see Mark
proofs of it: whereas they had already resisted the  viii. 13; they hadforgotten to take bread-They had
clearest evidence of it, and now indeed came with  tarried so long in Dalnmanutha, or Magdala, that
no design or desire of being convinced of his divine they had consumed the seven baskets of fragments
mission, but in order that, failing in the proof which  which they had taken up at the late miracle, recorded
they required, he might expose himself to general chap. xv. 32-39, and had no more than one loaf with
censure and contempt.                          them in the ship, Mark viii. 14. Then Jesus said,
Verses 2, 3. He answered, When it is evening, Beware of the leaven of the Pharisees-That is, of
&c.-As if he had said, It is evident you ask this their false doctrine; elegantly called leaven, for it
out of a desire to cavil rather than to discern the  spreads in the soul, or the church, as leaven does in
divine will, for in other cases you take up with de- meal. And they reasoned among themselves-What
grees of evidence far short of those which you here  must we do then for bread, since we have taken no
reject: as for instance, you know that a red sky in  bread with us?  Thus the slowness of their underthe evening is a presage of fair weather, and a red  standing showed itself on this occasion, as it had
and lowering sky in the morning, of foul weather; done on many others. "As they had forgotten to
thus ye can discern the face of the sky, and form  take bread, and had often heard the doctors prohibit
from thence very probable conjectures concerning  the use of the leaven of heathen and Samaritans,
the weather; but can ye not discern the signs of they thought he forbade them to buy bread from
the times-The signs which evidently show that this bakers of either sect, lest it might be made with imis the time of the Messiah?  The proofs which  pure leaven, and so they looked on the advice as an
Jesus was daily giving them  by his wonderful indirect reproof of their carelessness."  Which when
works, his holy and beneficent conduct, and hea- Jesus perceived-As he knew all the secret workings
venly doctrine, of his divine mission, were more  of their minds; he said, 0 ye of little faith, why
than sufficient to establish it; and, had the Pharisees reason ye?-Why are ye troubled about this? Why
been possessed of any candour at all, or any incli- should your neglecting to bring bread with you make
nation to know the truth, they could not have been  you put such an interpretation upon my words? Am
at a loss to judge in this matter, especially, as in  I not able, if need so require, to supply you by a
ordinary affairs they showed abundance of acute- word? Observe, reader, to distrust Christ, and disness. The truth is, as our Lord here signified, their quiet our own minds, when we are in straits and
not acknowledging him as the Messiah was neither difficulties, is an evidence of the weakness of our
owing to want of evidence, nor to want of capacity faith, which, if it were inll exercise as it should be,
a   ~                                                          141




Leaven of the Pharisees and Sadducees. ST. MATTHEW.        Various opinions concerning Christ.
A. M. 4036. 9 e Do ye not yet understand, nei-  12 Then understood they how that A. M. 4036.
A. D. 32.                                                                          A.D. 32.
- ther remember the five loaves of he bade them  not beware of the
the five thousand, and how many baskets ye leaven of bread, but of the doctrine of the Phatook up?                                      risees and of the Sadducees.
10 f Neither the seven loaves of the four thou-   13 ~~ When Jesus came into the coasts of
sand, and how many baskets ye took up?        Cesarea Philippi, he asked his disciples, saying,
11 How is it that ye do not understand that g Who do men say that I, the Son of man, am?*
I spake it not to you concerning bread, that ye   14 And they said, h Some say that thou art
should beware of the leaven of the Pharisees John the Baptist; some, Elias; and others,
and of the Sadducees?                        Jeremias, or one of the prophets.
e Chap. xiv. 17; John vi. 9.-f Chap. xv. 34.-e Mark viii.  * St. Peter's Day, gospel, verse 13 to verse 20. h Chap. xiv.
27; Luke ix. 18.                              2; Luke ix. 7-9.
would deliver us from the burden of care, by ena- buildings, and called it Cesarea, in honour of the
bling us to cast it on the Lord, who careth for its. Roman emperor. The tetrarch's own name, howDo ye not understand-After having been so long  ever, was commonly added, to distinguish it from
with me, are ye still ignorant of my power and good- the other Cesarea, so often mentioned in the Jewish
ness? neither remember the Jfive loaves of the five history, and in the Acts of the Apostles, which was
thousand, and how many baskets, &c. —Certainly  a fine port on the Mediterranean sea, and had been
you are very stupid, if you have forgotten how that rebuilt by Herod the Great, and named in honour
with five loaves I fed five thousand men, who, after of Augustus Caesar."-Macknight. Josephus gives
being fully satisfied, left a great deal more than the Philip so good a character, that some have thought
quantity that was at first set before me to divide our Lord retired into his territories for security from
among them. Neither the seven loaves of the four the insults of his enemies elsewhere. He asked his
thousand-An instance of a merciful and miraculous disciples, Who do men (Luke says, the people,) say
supply which happened so lately. Iow is it that that I, the Son of man, am —Who do they take
ye do not understand?-How came ye not to know  me to be, who am really a man, born of a woman,
that he, who on those different occasions fed such  and in outward appearance a mere man?  Or, as
multitudes with such a little quantity of food, can some understand the expression, Who do men say
never be at a loss to provide a meal for twelve? that I an n? the Son of man?  Do they say that I
The experience which they had so lately had of the am the Son of man, the Messiah? So Macknight,
power and goodness of Christ in providing for them, with some others, thinks the words ought to be
was a great aggravation of their distrust. Though  placed and pointed, to make them agree with the
they had no bread with them, they had Him with  question which Christ afterward proposed to his
them who could provide bread for them. God's disciples, namely, But who say ye that I am?
people may well be ashamed of the slowness and words which imply that he had not yet directly asdulness of their apprehensions in divine things; sumed the title of the Messiah, at least in their
especially when they have long enjoyed the means hearing. Dr. Lightfoot, however, conjectures that
of grace. As Christ's disciples well deserved the Christ here inquires, not barely whether the people
sharp rebuke which their Master gave them on this thought him to be the Christ, but what kind ofperoccasion, so it had the designed effect; for it brought son they thought him to be: the Jews then doubting
the disciples to understand that he designed to cau- concerning the original of him who was to be the
tion them against the corrupt doctrines of the Pha- Messiah, and whether he was to come from the livrisees and Sadducees; the pernicious nature and  ing or the dead. And it must be acknowledged,
tendency of which may be learned from many in- that the word riva, whom, often relates to the quality
stances taken notice of and condemned by Jesus of the person spoken of. So John viii. 53, tLva, wvhom
himself, in the course of his ministry.       makest thou thyself?  Christ made this inquiry,
Verses 13-16. When Jesus came, &c. —There was not because he was ignorant what the people thought
a large interval of time between what has been re- and spoke of him, for their thoughts and words were
lated already, and what follows. The passages that perfectly known to him, but that he might have,
follow were but a short time before our Lord suf- from themselves, a declaration of their faith, and
fered: came into the coasts of Cesarea Philippi-  might therefrom take occasion of confirming and
"This city, while in the possession of the Canaan- strengthening them in it. In answer to the question
ites, was called Lesheim, Josh. xix. 47; and Laish, concerning the people, the disciples reply, Some
Judges xviii. 27. But when the children of Dan took say, thou art John the Baptist —Namely, risen from
it, they named it after their progenitor. In latter the dead, and with an additional power of working
timesitwas called Paneas, from the mountain beneath  miracles; some, Elias-That thou art Elijah the
which it stood. The situation of Paneas pleased prophet, come to prepare the way of the Messiah;
Philip the tetrarch so exceedingly, that he resolved  and others, Jeremias, or one of the prophets-There
to make it the seat of his court. For which purpose was at that time a current tradition among the Jews,
he enlarged and adorned it with many sumptuous that either Jeremiah, or some other of the ancient
142                                                            a




Peter's confession of Christ.           CHAPTER XVI.                   Stability of Christ's Churca.
A. M. 4036.  15 He saith unto them, But who   18 And I say also unto thee, That A. M. 4036.
A. D 32. say ye that I am?                      m thou art Peter, and n upon this rock  A.D. 32.
16 And Simon Peter answered and said, 1 will build my church: and ~the gates of
iThou art the Christ, the Son of the living  hell shall not prevail against it.
God.                                               19 P And I will give unto thee the keys of the
17 And Jesus answered and said unto him, kingdom of heaven: and whatsoever thou shalt
Blessed art thou, Simon Bar-jona: k for flesh  bind on earth, shall be bound in heaven; and
and blood hath not revealed it unto thee, but whatsoever thou shalt loose on earth, shall be'my Father which is in heaven.                    loosed in heaven.
iChap. xiv. 33; Mark viii. 29; Luke ix. 20; John vi. 69;  m John i. 42.-  n Eph. ii. 20; Rev. xxi. 14.-   Job xxxviii.
xi. 27; Acts viii. 37; ix. 20; 1 John iv. 15; v. 5; Heb. i. 2, 5. 17; Psa. ix. 13; cvii. 18; Isa. xxxviii. 10.-P Chap. xviii. 18;
k Eph. ii. 8. —11 Cor. ii. 10; Gal. i. 16.        John xx. 23.
prophets, would rise again before the Messiah came. the power of the grave."  See Doddridge, who furMost part of the people took Jesus for a different ther observes, "This is one of those scriptures, the
person from what he was, because he had nothing  sense of which might be most certainly fixed by the
of the outward pomp or grandeur in which they  particular tone of voice and gesture with which it
supposed the Messiah was to appear. Therefore, was spoken. If our Lord altered his accent, and
that he might give his disciples, who had long been  laid his hand on his breast, it would show that he
witnesses of his miracles, and had attended on his  spoke, not of the person, but of the confession of
ministry, an opportunity of declaring their opinion  Peter, (as most Protestant divines have understood
of him, he proceeded to ask, But who say ye that it,) and meant to point out himself as the great founI amn?  And Peter, who was generally the most dation."  Compare 1 Cor. iii. 10, 11. In confirmaforward to speak, replied in the name of the rest, tion of this sense, it may be observed, that when our
Thou art the Christ, the Son of the living God-  Lord says, Upon this rock, he does not make use of
That is, his sot in a peculiar sense, and therefore a  the word rrerpo%, as if he referred to Peter himself,
person of infinitely greater dignity than either John  but 7rerpa, which is an appellative noun, and immethe Baptist, or Elias, or Jeremiah, or any other diately refers to Peter's confession. "But if, when
prophet.                                          our Lord uttered these words, he turned to the other
Verse 17. Jesuts answered, Blessed [or happy, as apostles, and pointed to Peter, that would show he
zatcaptog signifies] art thou, Simon Bar-jona, (or meant'to intimate the honour he would do him, in
the son of Jonas,) namely, in being brought thus  making him an eminent support to his church. This
firmly to believe and confess this most important is the sense which Grotius, Le Clerc, Dr. Whitby,
truth, on believing and confessing which the present and L'Enfant defend. But to be a foundation in
and everlasting salvation of mankind depends. For  this sense, was not Peter's honour alone; his brethflesh and blood hath not revealed it unto thee-  ren shared with him in it, (see Ephes. ii. 20; Rev.
"Thou hast not learned it by human report, or the  xxi. 14,) as they did also in the power of binding
unassisted sagacity of thy own mind; but my Father  and loosing, Matt. xviii. 18; John xx. 23. —0On the
in heaven has discovered it to thee, and wrought in  whole, how weak the arguments are which the Pathy soul this cordial assent, in the midst of those  pists draw from hence, to support the supremacy of
various prejudices against it which present circum- Peter in their wild sense of it, is sufficiently shown
stances might suggest."  Our Lord proceeds, and  by Bishop Burnet On the Articles, p. 196; Dr. Barpromises, (alluding to his surname of Peter, from  row On the Creed, sermon twenty-eight; Dr. Patrick
rerpa, a rock,) that he should have a principal con- in his sermon on this text, and many more not necern in establishing Christ's kingdom.  Thou art cessary to be named. There seems a reference in
Peter-As if he had said, " Thou art, as thy name  this expression to the common custom of building
signifies, a substantial rock; and as thou hast shown  citadels upon a rock."  The gates of hell-As gates
it in this good confession, I assure thee that upon  and walls were the strength of cities, and as courts
this rock I will build my church. Faith in me as of judicature were held in their gates, this phrase
the Son of God shall be its great support, and I will properly signifies the power and policy of Satan and
use thee as a glorious instrument in raising it: yea, his instruments: shall not prevail against it-Not
so immoveable and firm shall its foundation be, and  against the church universal, so as to destroy it.
so secure the superstructure, that though earth and  And they never did, for there hath been a small
hell unite their assaults against it, and death in its remnant in all ages. And they never will, for faithmost dreadful forms be armed for its destruction; ful is he who hath made this promise, and he will
the gates of hell, or the unseen world, shall not certainly fulfil it.
finallyprevail against it to its ruin: but one gene-   Verse 19. I will give thee the keys of the king
ration of Christians shall arise after another, even  dom of heaven-This expression is metaphorical.
to the very end of time, to maintain this truth, and  As stewards of great families, especially of the royal
to venture their lives and their souls upon it, till at household, bore a key or keys in token of their oflength the whole body of them be redeemed from  fice, the phrase of giving a person the keys naturally
a                                                                 143




Christ gives a charge                  ST. MATTHEW.                              to his disciples.
A.M. 4036. 20 q Then  charged  he  his  dis- man   that  he  was  Jesus  the A.M. 4036.
A. D. 32.                                                                               A.D. 32.
ciples  that  they  should  tell no  Christ.
q Chap. xvii. 9; Mark viii. 30; Luke ix. 21.
grew into use, as an expression significative of rais- which it is evident from some passages of the Acts
ing him to great authority and power. See note  and the Epistles, the apostles occasionally exercised.
on Isa. xxii. 22. The meaning of the promise here  " This high power of declaring the terms of salvais, that Christ would give Peter, (but not to him  tion and precepts of the gospel, the apostles did not
alone, for similar promises are made to all the apos- enjoy in its full extent till the memorable day of
tles,) power to open the gospel dispensation, (which  pentecost, when they received the Holy Ghost in
he did, both to Jews and Gentiles; see Acts iii. 14; the plenitude of his gifts. After this their decisions,
x. 34; being the first who preached the gospel to  in points of doctrine and duty, being all given by
them;) and to declare authoritatively the laws there- inspiration, were infallible definitions, and ratified
of, and the terms of salvation, as also to exercise  in heaven. Here then was an immense honour condiscipline in the Christian Church, namely, to re- ferred on the apostles, and what must yield great
fuse admission into it to all those who did not com- consolation to the pious. There is nothing doubtply with those terms, and to exclude from it all ful in the gospel, much less false: but we may
such as should violate those laws. According to  safely rest the salvation of our souls on the discothis sense of the words, the power of binding and  veries there made to us, since they have all come
loosing, added to the power of the keys, may be  originally from God."
considered as partly explicatory thereof. "It can    Verse 20. Then charged he his disciples-Greek,
be no objection," says Dr. Macknight, "against this dtegetXaro, he strictly charged them: (Luke says,
interpretation, that it connects the idea of binding  ewtrtJuaa aV cavrot~, rap7yyetE, having severely charged,
and loosing with that of the keys, contrary to the  or charged with threats, he commanded to tell this
exact propriety of the two metaphors; for all who  to no one:) that he was Jesus the Christ —The word
have studied the Scriptfires know, that in many  Jesus is omitted here in many. MSS., some of which
passages the ideas and expressions are accommo- are of great authority and greatj<ntiquity, and in
lated to the subject matter, rather than to the pre- several ancient versions, and the omission is apcedent metaphor."  In further proof that the power proved of by some eminent critics. Certainly the
of binding and loosing, now conferred on Peter, and  insertion of it is superfluoti, aid apparently imafterward on all the apostles, chap. xviii. 18, in- proper: for the context shos, thtt what our Lord
cluded a power of declaring the laws of the gospel forbade them  to tell was smipli that he was the
and the terms of salvation, as well as all those acts  Christ, that is, the Messiah,'r, as Luke expresses
of discipline which Peter and his brethren perform- it, the Christ of God. This truth, however imed as apostles, it may be observed, that " in the Jew- portant to be known and believed, the disciples were
ish language, to bind and loose were words made use  not to announce to the people till the grand proof
of by the doctors, to signify the unlawfulness or law- of it was given, namely, his resurrection. Then
fulness of things, as Seldon, Buxtorf, and Lightfoot they were by office to be his witnesses, and to dehave proved. Wherefore our Lord's meaning, at clare openly and publicly that he was the Christ,
least in part, was, Whatever things thou shalt bind up  because then they could do it, not only without
from men, or declare to be forbidden to them, on  suspicion of confederacy, but with greater advanearth, shall be forbidden by Heaven; and whatever tage and better success, as Christ would then be no
things thou shalt loose to men, or permit to be done, longer subject to those humbling circumstances and
shall be lawful and obligatory in the esteem  of sufferings, and that death, which could not fail to
Heaven. Accordingly the gender made use of in  be a great obstruction to men's receiving him as
both passages agrees to this interpretation."  There  the Messiah, as well as a great stumbling-block in
are some, however, who by the power of binding  the' way of his disciples, but would have taken posand loosing understand the power of actually re- session of his kingdom, and given evidence of it, by
mitting and retaining men's sins; and in support of  sending down upon his followers the Holy Ghost,
their opinion they quote John xx. 22. But it may  in his extraordinary gifts and operations, to enable
be justly doubted whether our Lord ever bestowed  them to confirm this testimony. Whereas, had his
on his apostles, or any other of his ministers, any  own disciples publicly declared him to be the Mesother power of remitting or retaining men's sins, siah, the king of the Jeiws, and the Son of God, while
than, 1st, the power of declaring with authority the  he was on earth, as this would have looked like a
Christian terms of pardon, that is, whose sins are  confederacy between them and their Master, so, on
remitted and whose are retained; as is done in the  the one hand, it would have encouraged the attempt
form of absolution contained in the Liturgy: and, of a part of the Jews to come and take him by force
2d, a power of inflicting and remitting ecclesiastical to make him a king, John vi. 15, and, on the other,
censures, that is, of excluding from and readmitting  would have provoked both the Jewish rulers and
into a Christian congregation; together with a par- the Roman government.  "Certainly," says Mr.
ticular power of remitting and retaining, in certain  Locke, "the Romans would not have suffered him,
nstances, the temporal punishment of men's sins, if he had gone about preaching that he was the king
144




Jesusforetels his sufferings,          CHAPTER XVI.                      death, and resurrection.
A. M. 4036.  21 ~[ From  that time forth began  priests, and scribes, and be killed, A. M. 4036.
A. D. 32.                                                                              A. D. 32.
Jesus r to show  unto his disciples, and be raised again the third day.
how  that he must go unto  Jerusalem, and   22 Then  Peter took  him, and  began to
suffer many things of the elders, and chief rebuke  him, saying, 1Be it far from  thee)
r Chap. xx. 17; Mark viii. 31; ix. 31: x. 33: Luke ix. 22; xviii. 31; xxiv. 6, 7.-' Gr. Pity thyself.
whom the Jews expected; and such an accusation  lcm, and was had in veneration by the people: and
would have been forwardly brought against him by  these one would have expected to have been the
the Jews, if they could have heard it out of his own  very first to receive him. But instead of this, they
mouth, and if that had been his public doctrine to  were the most bitter in persecuting him! Strange,
his followers, which was openly preached by his indeed, that men of knowledge in the Scriptures,
apostles after his death. For though the magistrates who professed to expect the Messiah's coming, and
of this world paid no great regard to the talk of a sustained a sacred character, should use him with
king who had suffered death, and appeared no  such contumely and cruelty when he came! It was
longer anywhere; yet if our Lord had openly de- the Roman power, indeed, that condemned and crun
clared this of himself in his lifetime, with a train of cified Christ; but the principal share of the guilt of
disciples and followers, everywhere owning and  the whole business lies at the door of the chief
crying him up for their king, the Roman governors priests and scribes, who were the first and principal
of Judea could not have forborne to take notice of  movers in it. From them he suffered many things,
it, and to mnake use of their force against it. The  things which manifested their insatiable malice, and
Jews well understood this, and therefore they made  his invincible patience, and in the issue was killed:
use of it, as the strongest accusation, and likeliest for nothing short of his death would either satisfy
to prevail with Pilate against him  for the taking  the malice of his enemies, or render him a proper
away his life, it being treason, and an unpardonable  sacrifice for the sins of mankind. Our Lord, howoffence, which could not escape death from a Roman  ever, while he brought to his disciples these melandeputy, without the forfeiture of his own life."  choly tidings, added, for their support and encouVerse 21. From that time forth-When they  ragement under this gloomy prospect, that in the
had made that full confession of Christ that he was third day he should be raised again. And thus, as
the Messiah, the Son of God; began Jesuts to show  all the prophets had done, when he testified beforeunto his disciples —:her most important point, hand his sufferings, he bore witness likewise to the
namely, that he mutuffer and be put to death, as glory that should follow, 1 Peter i. 11. His rising
a malefactor. If thlhy!had not been well grounded  again the third day proved him to be the Son of
in their belief of Christ's being the Son of God, it God, notwitlistanding his sufferings, and therefore
would have been a great shock to their faith to be he mentions it in order that the faith of the disciples
informed that he must suffer and die. Some hints, might not fail.
indeed, our Lord had already given of his sufferings,   Verse 22. Then Peter took him-Ilpoa~agopevor
as when he said, Destroy this temple, and spoke of  av-ro. What the evangelist meant precisely by
the Son of man being lifted up, and of eating his  this expression, commentators are not agreed. Dr.
fJiesh and drinking his blood; but hitherto he had  Doddridge renders it, taking him by the hanzd; Mr.
not spoken plainly and expressly of the subject, Wesley, taking  hold of himn: others again render
because the disciples were weak, and could not it, embracing him; and others, interrupting him.
have borne the notice of a thing so very strange  Dr. Campbell renders it, taking him aside, a transand so very melancholy. But now, as they were  lation which, he observes, evidently suits the meanmore advanced in knowledge and stronger in faith, ing of the verb in other places, and is necessary
he began to reveal this to them: for he declares his in Acts xviii. 26, which cannot be interpreted othermind to his people gradually, and lets in light as wise. And began to rebuke [or reprove] him-So
they can bear it, and are prepared to receive it. the expression, 9p7aro ewrlvt/ztv avr, properly signiHow that he nust go unto Jerusalem-The holy  fies. "Some interpreters, indeed, to put the best
city, the royal city, and suffer there. Though he  face on Peter's conduct on this occasion, render the
had lived most of his time in Galilee, he must die  words thus, Began to expostulate with him. But
at Jerusalem; there all the sacrifices were offered; when the verb, erirltzqa, relates to any thing past, it
and there, therefore, He must die who was to be  always implies a declaration of censure or blame;
the great sacrifice. Thither he was to go within  and if it be thought that this would infer great prethe short space of a few months, this declaration  sumption in Peter, it maybe asked, Does not the
being made in the last year of his life: and instead  rebuke which he drew on himself, verse 23, from
of being owned, under the royal' character he bore, so mild a Master, evidently infer as much? When
and submitted to by the princes and people, must we consider the prejudices of the disciples in resuffer many things from the elders-The most hon- gard to. the nature of the Messiah's kingdom, we
curable and experienced men; from the chiefpriests  cannot be much surprised that a declaration, such
— Accounted the most religious, and the scribes-  as that in verse 21, totally subversive of all their
The most learned body of men in the nation. These  hopes, should produce, in a warm temper, a great
made up the great sanhedrim, which sat at Jerusa- impropriety of behaviour, such as (admitting the.
VoL. I              ( 10 )                                           145              a




Christ sharply reproves Peter.          ST. MATTHE~W.            flis disciples Anust deoiy themnselvrs.~
A. M. 4036. Lord:  this  shall  not  be  unto! that be of God, but those that be of A. M ". 4,i:(3
A. D. 32.                                                                                 A. D. 32.
thee.                                  men.
23 But he turned, and said unto Peter, Get   24 ~ u Then said Jesus unto his disciples: If
thee behind me, s Satan; t thou art an offence  any man will come after me, let him  deny
unto me: for thou savourest not the things  himself, and take up his cross, and follow me.
a 2 Sam. xix. 22.-t Rom. viii. 7. —u Ch. x. 38; Mark viii. 34; Luke ix. 23; xiv. 27; Acts xiv. 29; 1 Thess. iii. 3; 2 Tim. iii. 12.
ordinary interpretation of the word) Peter was then  from the not relishing the things of God, but the
chargeable with."  Be it far from  thee, Lord-  things of men. Yea, so far is this advice, Favour
Or, as taecsc cot seems to be more accurately ren- thyself, from being fit for a Christian either to give
dered in the margin, Pity thyself, or be merciful or take, that if any mnan will come after Christ, his
to, or favour, thyself-" The advice of the world, very first step is, To deny or renounce himself: in
the flesh, and the devil," says Mr. Wesley, "to  the room of his own will, to substitute the will of
every one of our Lord's followers."  The common  God, as his one principle of action. We see in this
use of this phrase, however, in the LXX., would  example of Peter, how soon a person favoured with
lead one to understand it as signifying, absit, God  the peculiar approbation of the Lord Jesus may,
forbid. In this sense, also, it isused in the Apocry-  through pride and self-confidence, fall under his
pha, thus, 1 Mac. ii. 21, taLe ytuv saraXTarctv vo/zov, heavy displeasure, and incur a severe rebuke from
God forbid that we shoutldforsake the law. Peter, to  him. "Our Lord, immediately after pronouncing
whom'the power of the keys, or place of high- Peter blessed, on account of his faith and the noble
steward, in the kingdom, as he would understand it, confession which he made of it, and after conferring
was promised, could not help being very much dis-  on him  the high dignity before mentioned, did
pleased to hear his Master talk of dying at Jerusa-  openly, in the hearing of all the disciples, call him
lem, immediately after he had been saluted Messiah, Satan, or adversary, and declare that he had then no
and had accepted the title. Therefore he rebuked, relish for the divine appointments, but was infiuor reproved him, as has been just observed.       enced merely by human views and expectations of
Verse 23. But he turned and said unto Peter-  worldly interest. If the papists rightly attended to
Mark reads, When he had turned about and looked  this passage of the history,. they would see their
on his disciples, (who by the air of their counte- fancies about the primacy. ofPeter, which they build
nances, probably, seemed to approve what they had  upon it, in a better light than heoow seem to do."
heard Peter say to him,) he rebuked Peter, saying,    Verse 24. Then said:jes";to   his disciples —
Get thee behind me, Satan-That is, out of my sight. In Mark we read, When -he:i:ad called the people
"He looked at him," says Baxter, "with displeasure, unto him, acnd his disciples also, he said unto them;
and said, I say to thee as I did to the devil when he  and in Luke, HIe said to them all, If any nazn will
tempted me, Get thee behind me, for thou doest the  come after me —Er r7tc EXl1, If any manmz be willing,
work of Satan, the adversary, in tempting me, for no one is forced: but if any will be a Christian, it
self-preservation, to violate my Father's command, must be on the following terms. Let hign deny
and my undertaking, and to forsake the work of  himself-A rule that can never be too much obnman's redemption and salvation. As thy counsel served: let him in all things deny his own will,
savoureth not the things that be of God, (namely, however pleasing, and do the will of God, however
his will, work, and glory,) but the things that be of  painful.  And take up his cross-Of the origin and
men, (or the love of the body and this present life,)  meaning of this phrase, see note on chap. x. 38.
so it signifies what is in thy heart; take heed lest And we may here further learn, that after having
this carnality prevail." Our Lord is not recorded to  undergone many afflictions and trials, the disciples
have given so sharp a reproof to any other of his  of Christ may still look for more, which, when laid
apostles, on any occasion. He saw it was needful upon them, they must endeavour, by the grace of
for the pride of Peter's heart, puffed up with the  God, to sustain with equal patience, following their
commendation lately given him. Perhaps the term   Master in the footsteps of his sufferings. This, inSatan may not barely mean, Thou art my enemty, deed, is a very hard and difficult lesson, but at the
while thou fanciest thyself most my friend; but same time it is absolutely necessary.  Because if
also, Thou art acting the very part of Satan, both  we grow impatient under sufferings, and endeavour
by endeavouring to hinder the redemption of man- to avoid the crosses which God is pleased to lay
kind, and by giving me the most deadly advice that upon us, we shall displease God, grieve his Spirit,
can ever spring from the pit of hell. Thou savour- and bring ourselves under guilt and condemnation.
est not —Dost not relish or desire. We may learn  And should we not consider all crosses, all things
from hence, Ist, that whosoever says to us in such  grievous to flesh and blood, as what they really are,
a case, Favour thyself is acting the part of the de- as opportunities of embracing God's will, at the exvil: 2d, that the proper answer to such an adviser is, pense of our ownq and consequently as so many
Get thee behind me: 3d, that otherwise he will be  steps by which we may advance in holiness? We
an offence to us, an occasion of our stumbling, if  should make a swift progress in the spiritual life, if
not falling: 4th, that this advice alwvays proceeds  we were faithful in this practice.  Crosses are so
a               146                                              ( 10* )




Coming of Chorist                        CHAPTER XVI.                          to judgment foretold.
A. M. 4036.  25 For x whosoever will save his life,   27 For z the Son of man shall come A. M. 4036.
A.   32. shall lose it: and whosoever will lose  in the glory of his Father, a with his
his life for my sake, shall find it.              angels; b and then he shall reward every man
26 For what is a man profited, if he shall gain  according to his works.
the whole world, and lose his own soul? or   28 Verily I say unto you, c There be some
Y what shall a man give in exchange for his  standing here, which shall not taste of death, till
soul?                                            they see the Son of man coming in his kingdom.
x Luke xvii. 33; John xii. 25.-Y Psa. xlix. 7, 8.  z Chap. Prov. xxiv. 12; Jer. xvii. 10; xxxii. 19; Rom. ii. 6; 1 Cor.
xxvi. 64; Mark viii. 38; Luke ix. 26.-a Dan. vii. 10; Zech. iii. 8; 2 Cor. v. 10; 1 Pet. i. 17; Rev. ii. 23; xxii. 12.-  Mark
xiv. 5; Ch. xxv. 31; Jude 14.-  b Job xxiv. 11; Psa. lxii. 12; ix. 1; Luke ix. 27.
frequent, that whoever makes advantage of them   every earthly thing for life, the life of the body?
wvill soon be a great gainer. Great crosses are oc- and will they not part with them, nay, arid with life
casions of great improvement: and the little ones  itself, for their souls? since the longest any one can
which come daily, and even hourly, make up in  enjoy this life with its pleasures, is, in comparison
number what they want in weight. We may, in  of eternity, no longer than he enjoys the good things
these daily and hourly crosses, make effectual obla- mentioned, who dies in the same hour he receives
tions of our will to God: which oblations, so fre- them." —Macknight.  Or, what shall a man give in
quently repeated, Trill soon amount to a great sum. exchange for his soul-Namely, at the day of judgLet us remember, then, (what can never be suffi- ment?  For the Son of man shall come in the glory
ciently inculcated,) that God is the author of all of his Father-For you may certainly depend upon
events: that none is so small or inconsiderable as to  it that, howsoever he may be now despised and reescape his notice and direction. Every event, there-  jected of men, there is a day appointed when he
fore, declares to us the will of God, to which, thus  will come in all the glory of the Godhead, encircled
declared, we should heartily submit. We should  in the most pompous manner with his holy angels;
renounce our own to embrace it. We should approve  and then shall he convene the whole world before
and choose what his choice warrants as best for us. him, that he may determine the final happiness or
Herein should we exercise ourselves continually;  misery of each, and recompense every man accordthis should be our  altince all the day long. We  ing to his conduct. Thus, "that the argument, by
should in humility.,  ep1the little crosses that are  which the necessity of self-denial is so clearly estadispensed to us, a   Me t*at best suit our weakness. blished, might have the greater weight, our Lord
Let us bear these ile trings, at least, for God's  speaks more particularly concerning the rewards and
sake, and prefer his will to our own in matters of so  punishments of a future state, assuring his disciples
small importance. And his goodness will accept that they are all to be distributed by himself, the
these mean oblations; for he despiseth not the day  Father having appointed him the universal Judge,
of small things.                                  so that his enemies cannot flatter themselves with
Verses 25-27. Whosoever wvill save his life-At a hope of escaping condign punishment, nor his
the expense of his conscience: whosoever, in the  friends be in the least afraid of losing their reward."
very highest instance, that of life itself, will not re-    Verse 28. Verily, there be some standing here,
nou-nce himself shall be lost eternally. But can any  &c.-And that you may not doubt that there shall
man hope he should be able thus to renounce him- be a day of judgment, when I shall come clothed
self, if he cannot do it in the smallest instances?  with divine majesty, to render unto men according
And whosoever will lose his life, shallfind it-What to their actions in this life, let me assure you there
he loses on earth he shall find in heaven. See note  are some here present that shall not die till they
on chap. x. 39, where this sentence is explained  shall see a faint representation of this, in events
more at large. For what is a man profited, &c.-  which will soon take place, especially in my coming
" To carry home the argument more closely, he puts  to set up my mediatorial kingdom with great power
them in mind of the method according to which  and glory, in the increase of my church, and the
men estimate things. If God should offer the riches  destruction of mine enemies. Accordingly the disof Solomon, the strength of Samson, the policy of  ciples saw their Master coming in his kingdom,
Ahithophel, the beauty of Absalom, the eloquence  when they were witnesses of his transfiguration.
of Apollos, universal monarchy, and all kinds of resurrection, and ascension, and the miraculous gifts
pleasures, and should say, Take them for one hour, of his Spirit conferred upon them; and lived to see
and then die; who is the man that would not irnme- Jerusalem, with the Jewish state, destroyed, and the
diately reject the proposed condition, and reply, that gospel propagated through the greatest part of the
life is better than them  all? But will men forego  then known world.
a                                                                  147




Transfiguration of Christ.              ST. MATTHEW.    He discourses with Moses and Eltcas.
CHAPTER XVII.
Here, (1,) Jesus is transfigured on a high mountain, and discourses with Moses and Elias before Peter, James, and John,
1-8. (2,) He charges them to conceal what they had seen, and shows that John the Baptist was the predicted Elias, 9-13.
(3,) He casts an evil spirit out of a child, and reproves the unbelief of the people and of his disciples, 14-21. (4,) He
foretels again his sufferings, death, and resurrection, 22, 23. (5,) He pays tribute with money obtained by a miracle, 24-27
A. M. 4036. AND  a after six days, Jesus taketh   3 And behold, there appeared unto A. M. 4036.
A. D. 32.                                                                                 AD 32
Peter, James, and John his bro- them  Moses and Elias talking with             D. 32.
ther, and bringeth them up into a high moun- him.
tain apart,                                        4 Then answered Peter, and said unto Jesus,
2 And was transfigured before them: and his Lord, it is good for us to be here: if thou wilt,
face did shine as the sun, and his raiment was  let us make here three tabernacles; one for thee,
white as the light.                               and one for Moses, and one for Elias.
a Mark ix. 2; Luke ix. 28.
NOTES ON CHAPTER XVII.                  rs wrpoaeuws avre erepov, the appearance of his counteVerses 1, 2. After six days-Reckoning exclu- nance, or person, was changed: and this change,
sively from that in which the discourse recorded in  according to that evangelist, took place while he was
the preceding chapter was delivered, to that on which  praying, chap. ix. 29. And his face did shine as the
the transfiguration took place, or, including those  sun-Became radiant and dazzling, and shone like
two days, about eight days after, as Luke has it: the sun in its unclouded, meridian clearness; and so
Jesus taketh Peter, James, and John his brother-  was incomparably more glorious than the face of
The three disciples whom he honoured with a pecu- Moses at the giving of the law. And his raiment
liar intimacy, (see Mark v. 37; and Matt. xxvi. 37,) was white as the light-Became, says Mark, shining
and bringeth them up into a high mountain apart-  exceeding white, as snow, so as no fuller on earth
From the people and his other disciples. Jerome  could white it.  Was white and glistering, says
tells us, that there was a tradition in his days, handed  Luke, or white as lightning, as 2EVKOf erag-pa-rrTv
down from the times of the apostles, that this was properly signifies. It seems it wjas bright and sweetly
mount Tabor, famed in ancient history for the vic- refulgent, but in a degree inferior to the radiancy of
tory which Deborah and Barak gained over Sisera, his countenance. " The indwe[4ng Deity," says Mr.
Judges iv. 14. Dr. Macknight, however, thinks, Wesley, "darted out its rays through the veil of his
"the order of the history determines the transfigu-  flesh: and that with such transcendent splendour,
ration to some mountain not far from Cesarea Phi-  that he no longer bore the form of a servant. His
lippi, rather than to Tabor, which was situated in  face shone with divine majesty, like the sun in its
the south of Galilee. For after the transfiguration, strength; and all his body was so irradiated by it,
it is said, Mark ix. 30, that they departed and passed  that his clothes could not conceal his glory, but bethrough Galilee, and then came to Capernaum. Now  came white and glistering as the very light, with
it is not very probable that the evangelist would in  which he covered himself as with a garment."
this manner have narrated our Lord's journey from   Verses 3, 4. And behold-To heighten the granthe mount of transfiguration, to Capernaum, if that deur and solemnity of the scene; there appeared
mountain had been in Galilee, the region in which  unto them-That is, unto the disciples as well as
Capernaum stood. Yet upon the faith of the tradi- Jesus; Moses and Elias-Luke says, two men,
tion mentioned above, the Christians very early built which were Moses and Elias, and Mark, Elias with
a monastery and church on the top of Tabor, which  Moses. Moses, the great lawgiver of the Jews, and
church was dedicated to Jesus and his two attend- Elijah, who had been a most zealous restorer and
ants, Moses and Elias. And from 2 Peter i. 18, they  defender of the law, appeared in the glories of imcalled the mountain itself, the holynmountain. And  mortality, wherewith the blessed above are adorned:
he was transfigured before them-Namely, before  talking with him —And, according to Luke, the subthese three disciples. It was necessary that so re- ject of their conversation was, the decease which he
markable an occurrence should be supported by  should accomplish at Jerusalemn, that is, his departsufficient witnesses; and hence it was that the three  ure out of the present life, or the sufferings and
above mentioned were chosen, because so many  death whereby he was to atone for sin, and effect
Ver-e required among the Jews to establish a fact, the redemption of mankind: a subject the most
a r_,~ to more were chosen, because this number was  important of all others, and therefore the most
sufficient. The word IEreT/op0b087, rendered here, proper to employ the thoughts and tongues of
tr;,nsfigured, may either imply that there was a  these illustrious personages, the most illustrious,
transformation made in the substance of his body, certainly, that had ever met together on earth in
according to the import of the word in Ovid, and  one place. But the three disciples were seized with
other writers; or that the outward appearance only  an irresistible drowsiness, and fell into a deep sleep
of his body was altered, which seems most probable  They awoke, however, time enough to see Christ's
firod  the expression used by Luke, who says, To EtOr glory, and that of the twlo men who stood with him.
148                                                                 a




Christ's disciples                    CHAPTER XVII.                             are sore afraid.
A.M. 4036.  5 b While he yet spake, behold, a   6 f And when the disciples heard it, A. M. 4036.
A. D. 32.                                                                             A. D. 32.
bright cloud overshadowed them: and  they fell on their face, and were sore
behold a voice out of the cloud, which said, afraid.
c This is my beloved Son, d in whom  I am    7 And Jesus came and g touched them, and
well pleased: e hear ye him.                    said, Arise, and be not afriaid.
b 2 Pet. i. 17.-  Chap. iii. 17; Mark i. 11; Luke iii. 22.  e Deut. xviii. 15, 19; Acts iii. 22, 23.-f2 Pet. i. 18.
d Isa. xlii. 1.                          g Dan. viii. 18; ix. 21; x. 10, 18.
Probably the streams of light which issued from  himself; This is my beloved Son, in whom I am
Christ's body, especially his countenance, and the  well pleased-The same testimony which the Favoices of Moses and Elias talking with him, made  ther bore to Jesus at his baptism, as recorded chap.
such an impression on their senses as to awake  iii. 17, where see the note. Thus, for the full con*
them. Lifting up their eyes, therefore, they must firmation of the disciples' faith in Jesus, Moses, the
have been amazed beyond measure when they be- giver of the law, Elijah, the most zealous of all the
held their Master in the majesty of his transfigured  prophets, and God speaking from heaven, all bore
state, and his illustrious attendants, whom  they  witness to him. Hear ye him-As superior even
might know to be Moses and Elias by revelation, to Moses and the prophets. This command of the
or bywhat they said, or by the appellations which  Father plainly alluded to Deut. xviii. 15, and signiJesus gave them in speaking to them. Peter, par- fled that Jesus was the prophet of whom Moses
ticularly, being both afraid and glad at the glorious spake in that passage, and concerning whom he
sight, was in the utmost confusion. Nevertheless, enjoined, Unto him shall ye hearken. Luke informs
the forwardness of his disposition prompted him to  us that the three disciples feared as they (namely,
say something, and just as Moses and Elias were  as Moses and Elias) entered into the cloud; but
departing from Jesus, he said, Lord, it is good for now, at the very moment when they heard the
us to be here-So doubtless they found it. Both  voice coming from the cloud, probably as loud as
before and after this transfiguration they had many  thunder, (see John xii. 29,) and full of divine marefreshing seasons with their Master, heard many  jesty, such as mortal ears were unaccustomed to
ravishing sermons, and saw many wonderful mira- hear, they fell flat to the ground on their faces,
cles; yet in no place, and on no occasion but this, being sore afraid; an effect which visions of this
were they ever heard to say, It is good for us to be kind commonly had on the prophets and other holy
here. Peter fancied, doubtless, that Jesus had now  men to whom they were given. See Gen. xv. 12;
assumed his proper'l dignity; that Elias was come, Isa. vi. 5; Ezek. ii. 1; Dan. x. 8; Rev. i. 17. It
according to Malachi's prediction; and that the  seems human nature could not of itself support
kingdom was at length begun. Wherefore, in the  such manifestations of the divine presence. In this
first hurry of his thoughts, he proposed to provide  condition the three disciples continued till Jesus
some accommodation for Jesus and his august at- came and touched them, and, raising them up, distendants, intending, perhaps, to bring the rest of pelled their fears. And when they had lifted up
the disciples, with the multitude, from the plain  their eyes (Mark says, When they had looked round
below, to behold his matchless glory. He thought about) they saw no man-Saw no man any more,
this was better for his Master than to be killed at says Mark, save Jesus only with themselves. In
Jerusalem. He said, therefore, If thou wilt, let us Luke we read, When the voice was passed, Jesus
make here three tabernacles-He says, three, not was found alone.
six, because the apostles desired to be with their   This transfiguration of our Lord was doubtless
Master. They were words of rapturous surprise, intended for the following, among several other
and, as Mark observes, very improper. But, per- very important purposes: 1st, To prevent his dishaps, few in such an astonishing circumstance could ~ciples from being offended at the depth of affliction
have been perfectly masters of themselves.      into which they were soon to see him plunged.
Verses 5-8. While he yet spake, behold, a bright For their beholding him clothed with such glory
cloud overshadowed them-Such, probably, as took  would tend to establish them in the- belief of his
possession first of the tabernacle, and afterward of being the Messiah, notwithstanding the sufferings
Solomon's temple, when those holy places were  which he was to pass through; and the conference
consecrated. See Exod. xl. 34; 1 Kings viii. 10,11; which he had with Moses and Elias concerning
where we are told that the cloud filled the house of those sufferings, and the death in which they were
the Lord, so that the priests could not stand to mmin- to terminate, might make them sensible how agreeister; because of the cloud: for the glory of the Lord  able it was to the doctrine of Moses and the prohad fgiled the house of the Lord. This, it is well phets that the Messiah should be evil-entreated and
known, used to'be termed the shechinah, or visible  die before he entered into his glory. 2d, To arm
symbol of the divine presence. A similar cloud, it them  for, and encourage them under, their own
seems, now overshadowed Jesus and his two glori- sufferings, by a demonstration of a future state, and
fled attendants, and therefore is termed by Peter, a display of the felicity of that state. Here they
2d Epistle i. 17, the excellent glory. And behold a  see Moses, who had died in the land of JIMoab, and
voice out of the cloud-Namely, the  voice  of God  was buried in a valley in that land. Deut. xxxiv. 59
a                                                               149




Jesus Chrtst again                     ST. MATTHEW.                       foretels his sufferings.
A. M. 4036.  8 And when they had lifted up their   11 And Jesus answered and said A.M. 4036.
A. D. 32.                                                                              A. D. 32.
eyes, they saw  no man, save Jesus unto them, Elias truly shall first come, 
only.                                           and k restore all things:
9 And as they came down from the mountain,   12 1 But I say unto you, That Elias is colne
h Jesus charged them, saying, Tell the vision to  already, and they knew  him  not, but m have
no man, until the Son of man be risen again  done unto him  whatsoever they listed: likefrom the dead.                                   wise nshall also the Son of man suffer of
10 ~[ And his disciples asked him, saying, them.'Why then say the scribes, that Elias must first   13 0 Then the disciples understood that he
come?                                           spake unto them of John the Baptist.
b Chap. xvi. 20; Mark viii. 30; ix. 9. -1 Mal. iv. 5; Ch. xi.   Chap. xi. 14; Mark ix. 12, 13.  m Chapter xiv. 3, 10.
14; Mark ix. 11.  k Mal. iv. 6; Luke i. 16, 17; Acts iii. 21. n Chap. xvi. 21.-o Chap. xi. 14.
alive in a state of glory. This then was a demon- peared, Jesus remained as the sole teacher of his
stration to them of the immortality of the soul, for disciples, and of consequence of his church and
Moses, it is certain, had not been raised from the  people.
dead with regard to his body, Christ being the first-   Verse 9. Jesus charged them —Tell the vision to
fruits from the grave, or the first whose body rose  no man-Not to the rest of the disciples, lest they
to immortal life, as is evident from 1 Cor. xv. 20,23; should be grieved and discouraged because they
Acts xxvi. 23; Col. i. 18; Rev. i. 5. Here they  were not admitted to the sight; nor to any other
also see Elijah, who indeed had not died, but had  persons, lest it should enrage some the more, and
been translated, that is, as the apostle expresses it, his approaching sufferings should make others dishad not been unclothed of the body, but clothed up- believe it. " He knew," says Macknight, " that the
on with an immortal body, or whose mortality had  world, and even his own disciples, were not yet
been swallowed up of life, 2 Cor. v. 4. He was capable of comprehending the design of his transtherefore in that state of glory in which the saints figuration, nor of the appearing of Moses and Elias;
will be after the resurrection and the general judg- and that if this transaction had been published bement. The disciples, therefore, had thus full proof, fore his resurrection, it might have appeared ineven of a two-fold state of future felicity awaiting  credible, because hitherto nothing but afflictions and
the righteous, first, in their souls, immediately after persecutions had attended him."  Till the Son of
death; and secondly, in both their bodies and souls man be risen again-Till the resurrection shall
after the resurrection. And it is remarkable that make it credible, and confirm your testimony about
St. Paul particularly distinguishes these states, it. Accordingly we learn from Mark and Luke:
2 Cor. xii. 2-4, speaking of being caught up both  that they kept the matter close, and told no man in
unto paradise, the state and place of holy souls those days any of those things which they had seen.
after death; and also into the third heaven, the  They questioned, however, one wvith amother, what
state and place of the faithful after the resurrection. the rising from the dead should mean, Mark ix. 10.
This discovery, made to the disciples, was of great They had never heard from the doctors that the
importance, and very necessary in those times when  Messiah was to die, far less that he was to be raised
the opinions of the Sadducees were so prevalent; from the dead. On the contrary, they thought he
and it appears from all the epistles in the New Tes- was to abide for ever, John xii. 34, and that there
tament, that the apostles derived great support under was to be no end of his kingdom; wherefore they
their sufferings from the prospect of the future glory  were utterly at a loss to understand What theil
that awaited them, in their hopes of which this Master meant when he spake of his rising again;
vision must have greatly confirmed them. 3d, To  and being afraid to ask a particular explication of
show them the superiority of Christ as a teacher, the matter, they disputed much among themselves
lawgiver, and mediator, to Moses and Elias, who, about it to no purpose.
though both' eminent in their stations, were only    Verses 10-13. IHis disciples asked, &c.-Being
servants, whereas this was God's beloved Son; and, much surprised at the sudden departure of Elias,
of consequence, that he was to be preferred to all and at their Master's ordering. them to keep his
that had preceded him, whether patriarchs or pro- having appeared a secret, they had no sooner finphets, and therefore that the gospel was more excel- ished their dispute about what the rising from the
lent than the law, the Christian than the Jewish  dead should mean, than, addressing themselves to
dispensation. For when Moses and Elias (repre- Jesus, they said, Why say the scribes that Elias
senting the law and the prophets) were present, the  must first come-Before the Messiah, if no man
Father from heaven commanded that his Son should must know of his coming? As if he had said,
be heard in preference to them. 4th, That the pre- Since Elias has gone away so soon, and since thou
ceding dispensations of the law and the prophets orderest us to keep his appearing a secret, how
were in perfect harmony with Christ and his dis- come the scribes to teach, on all occasions, that
pensation, were introductory thereto, and to termi-  Elias must appear before the Messiah erects his
nate therein; for when Moses and Elias had disap- empire? As they supposed that Elias was to have.150                                                             a




Jesus heals a lunatic,                CHAPTER XVII.                and shows the power offaith.
A. M. 4036.  14 ~ P And when they were come   17 Then Jesus answered and said, A. M. 4036.
A. D. 32. to the multitude, there came to him   O faithless and perverse generation,      32.
a certain man, kneeling down to him, and  how  long shall I be with you? how  long
saying,                                         shall I suffer you? Bring him hither to me.
15 Lord, have mercy on my son; for he is  18 And Jesus rebuked the devil, and he delunatic, and sore vexed: for oft-times he falleth  parted out of him: and the child was cured
into the fire, and oft into the water.         from that very hour.
16 And I brought him  to thy disciples, and   19 Then came the disciples to Jesus apart,
they could not cure him.                        and said, Why could not we cast him out?
P Mark ix. 14; Luke ix. 37.
an active hand in modelling and settling the Mes- together: and Christ permitted this, 1st, to keep them
siah's kingdom, they never doubted that he would  humble, and to show them their dependance upon
abide a while on earth; and knowing that the scribes him, and that without him they could do nothing;
affirmed openly that Elias was to appear, they could  2d, to glorify himself and his own power. Jesus
see no reason for concealing the thing. Jesus an- answered, 0 faithless and perverse generationswered, Elias truly shall first come, and restore, or In these words our Lord might first intend to reregulate, all things-Jesus not only acknowledged  prove both the disciples and the father of the child,
the necessity of Elijah's coming before the Messiah, for the weakness of their faith. With respect to
according to Malachi's prediction, but he assured his the disciples, this appears evident from verse 20;
disciples that he was already come, and described  but the reproof, contained in the words, could not
the treatment he had met with from the nation in  be designed principally for them: for though their
such a manner as to make them-understand that he  faith was weak, they were not faithless, nor do they
spake of John the Baptist. At the same time he  appear to have deserved so sharp a rebuke.  It
told them, that though the Baptist's ministry was seems to have been intended for the people, and,
excellently calculated to produce all the effects as- perhaps, especially the scribes, who are mentioned,
cribed to it by the prophets, they need not be sur- Mark ix. 14, as disputing with the disciples, and, it
prised to find that it had not all the success which  should seem, insulting over them, as having now met
might have been expected from it, and that the  with a case that was too hard for them; a distemper
Baptist had met with much opposition and persecu-  which they could not cure, even by the name and
tion. For, said he, both the person and the preach- power of their Master. And this conduct of the
ing of the Messiah himself shall meet with the same  scribes, which proceeded from their unbelief, was
treatment.                                      highly criminal, since Jesus had already given so
Verses 14-18. And when they were come to the many undeniable demonstrations of his power and
multitude-Namely, the day following, Luke ix. 37, divine mission.  Therefore he treated them  no
there came a certain man, kneeling down to him-  worse than they deserved, in calling them a faithIn great humility before Jesus, and with deep rev- less and perverse generation, and in adding, how
erence for him, and saying, Lord, have mercy on  long shall I be with you —Namely, ere you be conmy son-Compassionate his miserable condition,for vinced? How long shall I suffer you, or bear with
he is lunatic and sore vexed-With terrible fits. your infidelity? A reproof much more applicable
"This man's disease," says Dr.eCampbell, "we  to the scribes, than either to the disciples or the
should, from the symptoms, call epilepsy, rather father of the child, the weakness of whose faith
than lunacy. The appellation given it (cer2vtae8Tat) proceeded from human infirmity, rather than from
shows the general sentiments, at that time, concern- wilful obstinacy and perverseness. After having
ing the moon's influence on this sort of malady." thus rebuked the scribes, he turned to the father of
It appears from  Mark ix. 17-20; Luke ix. 39; the child, and said, Bring  him hither to me —And
(where see the notes,) that the disorder, whatever while he brought him the evil spirit tare him, and
it was, was owing to his being possessed by an evil he fell on the ground, and wallowedfoaming, Mark
spirit; he might, nevertheless, be properly said to  ix. 20; Luke ix. 42. Doubtless Jesus could easily
be lunatic, though his case was chiefly preterna- have prevented this attack of the devil, but he
tural, as the evil spirit would undoubtedly take ad- wisely permitted it, that the minds of the spectators
vantage of. the influence which the changes of the  might be impressed with a more lively sense of the
moon have on the brain and nerves. I brought him  young man's distress. He then rebuked the devil
to th? disciples-This he had done in Christ's ab- -Commanded him to come out of the youth, Mark
sence; and they could not cure him-Could not cast ix. 25. And the child was cured from that very
out the evil spirit, as appeared by their having  hour-The cure was immediate and perfect! Great
attempted it without success. Christ gave his dis- I encouragement this to parents to bring their chilciples power to cast out devils, when he sent them  dren, whose souls are under the power of Satan, to
forth to teach and preach, Matt. x. 1, 8, and then  Christ, in the arms of faith and prayer! He is able
they were successful; yet, at this time, they failed to heal them, and as willing as able.
in the operation, though there were nine of them  I Verses 19, 20. Then came the disciples to Jesus
a                                                              151




h7ristforetels his death.             ST. MATTHEWV.                    Peter pays tribute-money
A. M. 4036. 20 And Jesus said unto them, Be- naum, they that received 2tribute- A. M. 4036.
A. D. 32.                                                                              A. D. 32.
cause of your unbelief: for verily I money came to Peter, and said, Doth           32.
say unto you, q If ye have faith as a grain of not your Master pay tribute q
mustard-seed, ye shall say unto this mountain,   25 He saith, Yes.  And when he was come
Remove hence to yonder place; and it shall re- into, the house, Jesus prevented him, saying,
move; and nothing shall be impossible unto  What thinkest thou, Simon? of whom do the
you.                                             kings of the earth take custom  or tribute? of
21 Howbeit, this kind goeth not out but by  their own children, or of strangers?
prayer and fasting.                               26 Peter saith unto him,' Of strangers. Jesus
22   [ r And while they abode in Galilee, Je- saith unto him, Then are the children free.
sus said unto them, The Son of man shall be   27 Notwithstanding, lest we should offend
betrayed into the hands of men:                  them, go thou to the sea, and cast a hook, and
23 And they shall kill him, and the third day  take up the fish that first cometh up: and when
he shall be raised again.  And they were ex- thou hast opened his mouth, thou shalt find 3a
ceeding sorry.                                   piece of money: that take, and give unto them
24 ~ And s when they were come to Caper- for me and thee.
q Chap. xxi. 21; Mark xi. 23; Luke xvii. 6; 1 Cor. xii. 9;  2 Called in the original, didrachma, being in value 15d. sterling:
Xmii. 2.  r Chap. xvi. 21; xx. 17; Mark viii. 31; ix. 30, 31; Exod. xxx. 13; xxxviii. 26.  3 Or, a stater. It is half an ounce
x. 33; Luke ix. 22, 44; xviii. 31; xxiv. 6, 7.-  s Mark ix. 33. of silver, in value, 2s. 6d. sterling, after 5s. the ounce.
-Namely, the nine disciples, who had been left pare their souls for his further influences. What a
with the multitude, when Jesus and the three others  testimony have we here of the efficacy of fasting,
went up to the mount. They were silent before the  when added to fervent prayer! Some kinds of
multitude, ashamed, it seems, that they could not devils the apostles had cast out before this without
cast out this evil spirit, and, perhaps, vexed lest fasting.
through some fault of their own they had lost the    Verses 24-27. When they were come to Caperpower of working miracles, formerly conferred up- naum-Where our Lord now dwelt.  Hence the
on them. But when they came with Jesus to their collectors of the sacred tribute did not ask him for
lodging, they asked the reason why they could not it till he came to this the ordinary place of his resicast out that particular demon? Jesus said, Be- dence.  They that received the tribute-money camne
cause of your unbelief-Because in this particular to Peter-Whose house was in Capernaum, and
you had not faith. You doubted whether I could  probably in his house Jesus now lodged, and thereor would enable you to cast out this evil spirit, and  fore he was the most fit to be spoken to as being the
I permitted him to resist your efforts, to reprove the house-keeper, and they presumed he knew his Masweakness of your faith. For if ye have faith as a  ter's mind. And said, Doth not your Master pay trigrain of mustard-seed-If ye have the least mea- bute?-This was a tribute or payment of a peculiar
sure of the faith of miracles; ye shall say to this  kind, being half a shekel, (that is, about fifteen
mountain, Remove, &c.-Ye shall, by that faith, be  pence,) which every master of a family used to pay
able to accomplish the most difficult things in all yearly to the seevice of the temple, to buy salt, and
cases wherein the glory of God and the good of his little things not otherwise provided for. It seems to
church are concerned.  It is certain that the faith  have been a voluntary thing, which custom, rather
here spoken of may subsist without saving faith: than any lawv, had established.  He (Peter) saith,
Judas had it, and so had many, who thereby cast  Yes-My Master pays tribute. It is his practice to
out devils, and yet will, at last, have their portion  pay it, and I doubt not that he will pay it now.
with them. It is only a supernatural persuasion  And when he came into the house Jesus prevented
given a man, that God will work by him in an ex- him —Just when Peter was going to ask him for it:
traordinary and supernatural way, at that hour.  Of whom do the kings of the earth take custom, &c.
Now, though I have all this faith, so as to remove  -Of whom are they accustomed to take it? Of their
mountains, yet if I have not the faith that worketh  children, &c.-Of their own families, or of others?
by love, I am nothing.  To remove mountains, was  Peter saith- Of strangers-Of persons not belonga proverbial phrase among the Jews, and is still re- ing to their families. Jesus saith, Then are the
tained in their writings, to express a thing which is children free —From any such demand. The sense
very difficult, and to appearance impossible.    is, This tribute is paid for the use of the house of
Verse 21. This kind-Of devils, goeth not out God. But I am the Son of God. Therefore I am
bu't by prayer and fasting-Joined with an eminent free from any obligation of paying this to my own
degree of the faith he had been describing.  He  Father. Lest we should offend them —That is, give
intended by this to excite them to intercede with  them occasion to say that I despise the temple and
God for his more abundant co-operation; and by  its service, and teach my disciples so to do; go thou
such extraordinary devotions to endeavour to pre- to the sea, and cast a hook, &c. —He  sends Peter to
152                                                                a




Christ teaches humility by the            CHAPTER  XVIII.                       emblem of a little child.
the lake with a line and a hook, telling him, that in I cause the disciple who carried the bag was absent,
the mouth of the first fish that came up, he should  or because he had not as much money as was nefind a stater, (gari-pa,) a Grecian piece of money so  cessary.  Further, he chose to provide it by this
called, equal to two didrachma, or one shekel of  particular miracle, rather than any other, because it
Jewish money, the sum  required for himself and  was of such a kind as to demonstrate that he was
Peter; Peter having a family of his own, and the  the Son of the Great Monarch worshipped in the
other apostles being the family of Jesus.  How  temple, who rules the universe. Wherefore, in the
illustrious a degree of knowledge and power did our  very manner of his paying this tax, he showed
Lord here discover! Knowledge penetrating into  Peter that he was free from  all taxes; and at the
this animal, though beneath the waters; and power, same time gave his followers this useful lesson, that,
in directing this very fish to Peter's hook, though he  in matters which affect their property in a smaller
himself was at a distance! How must this have en-  degree, it is better to recede somewhat from their
couraged both Peter and his brethren in a firm de-  just rights, than, by stubbornly insisting on them,
pendance on Divine Providence! "Jesus chose to  to offend their brethren. or disturb the state."provide this tribute-money by a miracle, either be- Macknight.
CHAPTER XVIII.
In this chapter (1,) Chrtst teaches humility by the emblem.of a little child, 1-4. (2,) He inculcates attentzon and a~fection
for his poor despised followers, and warns against giving them offence, or causing them to stumble in the way to the kingdom, 5, 6. (3,) He deplores the misery of mankind, because of offences, whether given or taken, and pronounces a wo on
that man by whom any offence cometh; and directs rather to part with any object, however useful or pleasant, than retain
it when it becomes an occasion of stumbling, 7-9. (4,) Cautions against despising any of God's poor people, whose great
dignity he shows, 10, 11. (5,) He illustrates his care of his people by the parable of a lost sheep, 12-14. (6,) Directs
how to reprove and reclaim an offending brother, 15-17. (7,) Commits the exercise of discipline in his church to his
ministers, and gives special promises of being present with those who meet in his name, and of answering their united
prayers, 18-20. (8,) Inculcates perseverance in forgiving injuries, by the parable of a king, and his conduct toward a
servant who was deeply indebted to him, 21-35.
A. M. 4036. A  T  a the same time came the dis-   2 And Jesus called a little child unto A. M. 403c
A. D.32.                                                                                       A. D. 32.
ciples unto Jesus, saying, Who is  him, and set him in the midst of them,
the greatest in the kingdom  of heaven?*              3 And said. Verily I say unto you, b Except
a Mark ix. 33; Luke ix. 46; xxii. 24.-* St. Michael's Day,  b Psa. cxxxi. 2: Chap. xix. 14; Mark x. 14; Luke xviii. 16;
gospel, verse I to verse 11.                         1 Cor. xiv. 20; 1 Pet. ii. 2.
NOTES ON CHAPTER XVIII.                    expectations; in order to check and eradicate all
Verse 1. At the same time —When Jesus had just  such sinful inclinations and affections, he called a
foretold his own sufferings, death, and resurrection;  little child, and set him in the midst of them-That
came the disciples, saying, Who is greatest in the  they might consider him attentively, and learn by
kingdom  of heaven?-Which of us shall be thy  the sweetness, docility, and modesty visible in his
prime minister in the kingdom which thou art about countenance, what the temper and dispositions of his
to set up? which they still thought would be a tem-  disciples ought to be, and how dear to him persons of
poral kingdom.   That this was their meaning, such dispositions are. This little child is said to have
appears evident from the parallel passages, Mark ix. been the great Ignatius, whom Trajan the wise, the
33-37; Luke ix. 46-48, (where see the notes.)  So  good Emperor Trajan, condemned to be cast to thethat just after the Lord Jesus had predicted that he  wild beasts at Rome! This method ofinstructionwas
should be rejected of the Jewish nation, condemned,  agreeable to the manner of the eastern doctors and
and crucified, the apostles were entertaining worldly  prophets, who, in teaching, impressed the minds of
and ambitious views, striving for wealth, honour, their disciples by symbolical actions, as well as by
and power, and contending with one another which  words.  Thus, John xx. 22, Jesus, by breathing on
should be greatest! Such is human nature, blind, his apostles, signified that through the invisible enunfeeling, selfish, ambitious, covetous, contentious  ergy of his power he conferred on them the gifts of
about the little, low, perishable things of this present his Spirit. Thus also, John xxi. 19, he bade Peterfolshort-enduring world! It is true, our Lord's late low him, to show that he should be his follower in
prediction concerning his sufferings (chap. xvii. 23)  sufferings.  And, Rev. xviii. 21, an angel cast a great
had made the disciples at first exceeding sorry;  stone into the sea, to signify the utter destruction of
but their sorrow was of short duration: it soon went Babylon.
off, or their ignorance quickly got the better of it.  Verses 3, 4. And said, Verily Isay unto you-What
Verse 2. And Jesus-Perceiving the. thought of  I say is an undoubted and most important truth, a
their heart, says Luke, or the dispositions by which  truth which you ought not only firmly to believe
they were animated, and their ambitious views and  but seriously to lay to heart: except ye be converteda                                                                         153




Warning against giving offence.       ST. MATTHEW.            Causes of offence mutst be put alway.
A. M. 4036. ye be converted, and become as little  for fit must needs be that offences A. M. 4036
A.D. 3. children, ye shall not enter into the  come; but gwo to that man by whom   A. D. 32.
kingdom of heaven.                              the offence cometh!
4 C Whosoever therefore shall humble him-   8 h Wherefore, if thy hand or thy foot offend
self as this little child, the same is greatest in the  thee, cut them off, and cast them from thee; it
kingdom of heaven.                              is better for thee to enter into life halt or maim5 And dwhoso shall receive one such little  ed, rather than having two hands, or two feet, to
child in my name, receiveth me.                 be cast into everlasting fire.
6 e But whoso shall offend one of these little   9 And if thine eye offend thee, pluck it out,
ones which believe in me, it were better for him  and cast it from  thee: it is better for thee to
that a millstone were hanged about his neck, enter into life with one eye, rather than having
and that he were drowned in the depth of the  two eyes, to be cast into hell-fire.
sea.                                              10 T Take heed that ye despise. not one of
7 ~9 Wo unto the world because of offences! these little ones: for I say unto you, That in
c Chap. xx. 27; xxiii. 11.  d Chap. x. 42; Luke ix. 48.    f Luke xvii. 1; 1 Cor. xi. 19.  g Chap. xxvi. 24.-  h Chap.
e Mark ix. 42; Luke xvii. 1, 2.                   v. 29, 30; Mark ix. 43, 45.
Turned from these worldly and carnal views and  shall cause to stumble one of these little ones that
desires; and become like little children'" Free from  believe in mne-Whosoever shall tempt them to sin,
pride, covetousness, and ambition, and resemble  or lay obstructions in their way, and render it rough
them in humility, sincerity, docility, and disengage- and difficult, and shall thereby impede their progress
ment of affection from the things of the present life, in it; it were better for him that a millstone were
which excite the ambition of grown men," ye shall hanged about his neck —Casaubon and Elsner, not
be so far from becoming the greatest in my king- to mention others, have shown at large that drowndom, that ye shall not so much as enter into it. Ob- ing in the sea was a punishment used among the
serve well, reader, the first step toward entering  ancients, and that the persons condemned had someinto the kingdom of grace is to become as little chil- times heavy stones tied about their necks, or were
dren: loNvly in heart, knowing ourselves utterly  rolled up in sheets of lead. It seemsto have grown
ignorant and helpless, and hanging wholly on our into a proverb for dreadful and inevitable ruin. The
Father who is in heaven, for a supply of all our term, /uv/6o0 OV KO, (as Erasmus, Grotius, Raphelius,
wants. We may further assert, (though it is doubt- and many others observe,) properly signifies a millful whether this text implies so much,) except we  stone too large to be turned, as some were, by the
be turned from darkness to light, and from  the  hand, and requiring the force of asses to move it; as
power of Satan to God: except we be entirely, in- it seems those animals were generally used by the
wardly changed, and renewed in the image of God, Jews on these occasions.
we cannot enter into the kingdom of glory. Thus   Verses 7-9. Wo unto the'world'because of ofences
must every man be converted in this life, or he can  -That is, unspeakable misery will be in the world
never enter into life eternal.  Whosoever therefore  through them: for it mnust needs be that offences
shall humble himself-He that has the greatest cone-Such is the nature of things, and such the
measure of humility, joined with the sister graces weakness, folly, and wickedness of mankind, that it
of resignation, patience, meekness, gentleness, and  cannot be but they will come: but wo to that man —
long-suffering, shall be the greatest in Christ's king- That is, miserable is that man; by whom the offence
dom: whosoever rests satisfied with the place, station, cometh.  Offences are all things whereby any one is
and office which God assigns him, whatever it may  turned out of or hindered in the way of God. If
be, and meekly receives all the divine instructions, thy hand, foot, eye, offend thee, that is, cause thee to
and complies with them, though contrary to his own  stumble; if the most dear enjoyment, or the most
inclinations, and prefers others in honour to him- beloved and useful person, turn thee out of or hinder
self,-such a person is really great in the kingdom  thee in the way. Is not this a hard saying? Yes;
of heaven, or of God.                           if thou take counsel with flesh and blood. For a
Verses 5, 6. And whoso shall receive one such lit- further elucidation of the words, see notes on chap.
tle child-Whosoever shall entertain or discover an  v. 29, 30; and Mark ix. 42-50.
affectionate regard to any one of my humble and    Verses 10, 11. See that ye despise not one of these
meek followers; receiveth mne-I shall take the kind- little ones-As if they were beneath your notice.
ness as done to myself. As if he had said, And all Be careful to receive, and not to offend, the very
who are in this sense little children, are unspeakably  weakest believer in Christ: for, as inconsiderable as
dear to me. Therefore help them all you can, as if some of these may appear to you, the very angels of
it were myself in person, and see that ye offend them  God have a peculiar charge over them: even those
not: that is, that ye turn them not out of the right of the highest order, who continually appear at
way, neither hinder them in it. The original ex- the throne of the Most High. Jerome, and many
pression, Oc d' av aKavdatae, is literally, Whosoever others of the ancient fathers, considered this as an
154                                                                 a




Parable of the lost sheep.            CHAPTER XVIII.           How to treat an offending brother.
A. M. 4036. heaven i their angels do always k be- which is in heaven, that one of these A. M. 036.
A. D. 32.                                                                             A. D. 32.
32hold the face of my Father which is little ones should perish.
in heaven.                                       15 ~ Moreover, n if thy brother shall trespass
11 1 For'the Son of man is come to save that *against thee, go and tell him his fault between
which was lost.                                 thee and him  alone: if he shall hear thee,
12 m How  think ye 3  If a man have a hun-   thou hast gained thy brother.
dred sheep, and one of them  be gone astray,   16 But if he will not hear thee, then take with
doth he not leave the ninety and nine, and  thee one or two more, that in P the mouth of
goeth into the mountains, and seeketh that two or three witnesses every word may be eswhich is gone astray?                          tablished.
13 And if so be that he find it, verily I say   17 And if he shall neglect to hear them, tell
unto you, he rejoiceth more of that sheep, than  it unto the church: but if he neglect to hear
of the ninety And nine which went not astray. the church, let him be unto thee as a q heathen
14 Even so it is not the will of your Father man and a publican.
iPsa. xxxiv. 7; Zech. xiii. 7; Heb. i. 14.  k Esth. i. 14;  o James v. 20; 1 Pet. iii. 1.-P Deut. xvii. 6; xix. 15; John
Luke i. 19.  l Luke ix. 56; xix. 10; John iil. 17; xii. 47. viii. 17; 2 Cor. xiii. 1; Heb. x. 28.-q Rom. xvi. i7; 1 Cor.
m Luke xv. 4. —n Lev. xix. 17; Luke xvii. 3.    v. 9; 2 Thess. iii. 6, 14; 2 John 10.
argument that each pious man has his particular tous care and labour, and seeketh that which is gone
guardian angel: but it may be justly questioned  astray-With persevering diligence? Andif hefind
whether this is the meaning of the passage. It seems it-After long and painful seeking; he rejoiceth
more probable the sense is, that the angels, who  more over that sheep-Which was in such danger
sometimes attend the little ones spoken of, at other of being finally lost; than over the ninety and nine
times stand in God's immediate presence; and con- which remained in safety.  Thus does our Lord
sequently that different angels ar'e at different times display the unspeakable love of our heavenly Faemployed in this kind office. The general sense is ther to the souls of men, and the immense care which
plain: that the highest angels do not disdain, on  he takes of them. He therefore adds, It is not the
proper occasions, to perform services of protection  will of your Father, 4c., that one of these little ones
and friendship for the meanest Christian. And as should perish-He loves. them certainly infinitely
all the angels are ministering spirits, sent forth oc- better than the shepherd loves his sheep, and therecasionally, at least, to minister to the heirs of salva- fore will not fail to watch over them in order to
tion, they may in general be properly called their their preservation, and will judge all' those that
angels. The expression, They behold the face of would deter, or drive away from his duty, the meanmny Father, alludes to the custom of earthly courts, est believer. Observe, reader, the gradation: the
where the great men, those who are highest in office  angels, the Son, the Father!
and favour, are most frequently in the prince's pal-   Verses 15-17. But if thy brother, &c.-But how
ace and presence, and perhaps daily converse with  can we avoid giving offence to some? or being offendhim. The meaning, therefore, of the passage is, edat others? especially suppose they are quite in the
that the chief angels are employed in taking care of wrong? suppose they commit a known sin? Our
the saints; and our Lord's reasoning is both strong  Lord here teaches us how: he lays down a sure methand beautiful when on this account he cautions us od of avoiding all offences. Whosoever closely obagainst despising them. " O what men are they,"  serves this three-fold rule will seldom offend others,
says Baxter, " that read and preach this, and yet not and never be offended himself. If any do any thing
only despise them, but first'ignorantly or maliciously  amiss, of which thou art an eye or ear witness, thus
slander them, and then by this justify their persecu- saith the Lord, If thy brother-Any who is a member
ting and destroying them."  But, "what a comfort of the same religious community; sin against theeto the meanest true Christian is it, that angels, who  1st, Go and reprove himn alone-If it may be, in
always see God's face in glory, have charge of them!" person; if that cannot so well be done, by thy mesFor the Son of man is come to save that which was senger; or in writing. Observe, our Lord gives no
lost-As if he had said, Another, and yet a stronger liberty to omit this, or to exchange it for either of
reason for your not despising them is, that I myself the following steps. If this do not succeed, 2d,
came into the world to save them: and I, who came  Take with thee one or two mbre —Men whom he
to save them, will require it at your hands, if you  esteems or loves, who-may then confirm and enforce
wrong or persecute them, or hinder them in the way  what thou sayest; and afterward, if need require,
of their salvation.                             bear witness of what was spoken. If even this does
Verses 12-14. How think ye-What do you think  not succeed, then, and not before, 3d, Tell it to the
would be the conduct of a faithful shepherd? If a  elders of the church-Lay the whole matter open
man have a hundred sheep, and but one of them  before those who watch over your and his soul. If
wander from the rest, and go astray, doth he not all this avail not, have no further intercourse with
leave the ninety and nine in their pasture or fold, him, only such as thou hast with heathen. Can any
and goeth into the mountains, with the most solici- thing be plainer    Christ does here as expressly coma                                                              155




Forgiveness of injuries taught by     ST. MATTHEW.          the conduct of a king to his servants.
A. M. 4036. 18 Verily. I say unto you, r What- Until seven times: x but, Until seven- A. Mf. 4036.
A. D. 32.                                                                            A. D. 32.
soever ye shall bind on earth, shall be ty times seven.
bound in heaven: and whatsoever ye shall loose   23 Therefore is the kingdom of heaven likenon earth, shall be loosed in heaven.            ed unto a certain king which would take ac19 s Again I say unto you, That if two of you  count of his servants.
shall agree on earth, as touching any thing that  24 And when he had begun to reckon, one
they shall ask, t it shall be done for them of my  was brought unto him which owed him  ten
Father which is in heaven.                     thousand' talents.
20 For where two or three are gathered to-  25 But forasmuch as he had not to pay, his
gether in my name, there am I in the midst of lord commanded him y to be sold, anid his wife
them.                                           and children, and all that he had, and payment
21 ~ Then  came Peter to him, and said, to be made.
Lord, how oft shall my brother sin against me,  26 The servant therefore fell down, and
and I forgive him? U till seven times?*       2 worshipped him, saying, Lord, have patience
22 Jesus saith unto him, I say not unto thee, with me, and I will pay thee all.
r Chap. xvi. 19; John xx. 23; 1 Cor. v. 4.-  s Chap. v. 24. 14; Mark xl. 25; Col. iii. 13.-1 A talent is 750 ounces ofsilver,
t1 John iii. 22; v. 14.  u Luke xvii. 4.  * Twenty-second which, after five shillings the ounce, is 1871. 10s. sterling.-Y Neh.
Sunday after Trinity, gospel, verse 21 to the end.- x Chap. vi. v. 8; 2 Kings iv. 1.-  2 Or, besought him,
mand all Christians who see a brother do evil, to  mean seven times a day, as Christ said, Luke xvii. 4,
take this way, not another, and to take these steps, but seven times in his life, thinking, if a man had
in this order, as he does to honour their father and  trespassed against him seven times, though that permother. But if so, in what land do the Christians son were never so desirous to be reconciled, he
live? If we proceed from the private carriage of might then lawfully and properly renounce all soman to man, to proceedings of a more public nature, ciety with him: Jesus saith, I say not, Until seven
in what Christian nation are church censures con- times-I never intended to limit thee in any such
formed to this rule? Is this the form in which eccle- way; but, Until seventy times seven-That is, as often
siastical judgments appear in the Popish, or even the  as there is occasion; a certain number being put for
Protestant world? Are these the methods used even  an uncertain: for it is not the number of times in
by those who boast the most loudly of the authority  which a person may offend that is to be here reof Christ to confirm their sentences? Let us earnestly garded, but his true repentance. In short, the prepray that this dishonour to the Christian name may  cept is unbounded, and you must never be weary of
be wiped away, and that common humanity may  forgiving your brethren, since you are so much
not, with such solemn mockery, be destroyed in the more indebted to the divine mercy than your fellowname of the Lord! Let him  be unto thee as a  creatures can be to yours.
heathen-To whom thou still owest earnest good-   Verse 23. Therefore-In this respect; the kingwill, and all the offices of humanity.          dom of heaven is likened unto a certain kingVerses 18-20. Whatsoever ye shall bind on earth  Here our Lord illustrates the excellent morality of
-By excommunication, pronounced in the Spirit the preceding verse by a lively parable; in which is
and power of Christ; whatsoever ye shall loose-  shown "the necessity of forgiving the greatest inBy absolution from that sentence.  See note on juries in every case where the offending party is
chap. xvi. 19. In the primitive church, absolution  sensible of his fault, and promises amendment; a
meant no more than a discharge from church cen- necessity of the strongest kind, arising from this law
sure. Again I say-And not only your interces- of the divine government, that it is the condition on
sion for the penitent, but all your united prayers, which God forgives our offences against him."shall be heard. How great then is the power of Macknight.
joint prayer! If two of you-Suppose a man and his   Verses 24-27. One was brought who owed him
wife.  Where two or three are gathered together in  ten thousand talents-That is, according to the
my name-That is, to worship me; I am in the lowest computation, about two millions sterling.
midst of them-By my Spirit, to quicken their But it is probable, as the Prussian editors say, that
prayers, guide their counsels, and answer their the ten thousand talents are here put for an impetitions.                                      mense sum. Hereby our Lord intimates the vast
Verses 21, 22. Then came Peter-When Jesus number and weight of our offences against God, and
had given this advice for the accommodation of our utter incapacity of making him any satisfaction.
differences among his disciples, Peter, imagining it As he had not to pay-Was utterly unable to dismight be abused by ill-disposed persons, as an en- charge this immense debt; his lord commanded
couragement to offer injuries to others, came and  him to be sold, and his wife and children, &c.-Such
said, Lord, how oft shall my brother sin against me, was the power which creditors had over insolvent
and Iforgive him? Must I go on to do it until he I debtors in several countries of Europe, as well as
has repeated the injury seven times? He does not I Asia, in ancient times; and payment to be made156                                                              a




The unmerciful servant incurs         CHAPTER XVIII.                 the displeasure of his lord.
A. M. 4036.  27 Then the Lord of that servant and told unto their lord all that was A. M. 4036.
A. D. 32.
A._D. 3 was moved with compassion, and  done.                                        A. D.32.
loosed him, and forgave him thle debt.           32 Then his lord, after that he had called
28 But the same servant went out, and found  him, said unto him, O thou wicked servant, I
one of his fellow-servants, which owed him  forgave thee all that debt, because thou dea hundred 3 pence: and he laid hands on him, siredst me:
and took him  by the throat, saying, Pay me   33 Shouldest not thou also have had comthat thou owest.                                passion on thy fellow-servant,, even as I had
29 And his fellow-servant fell down at his *pity on thee?
feet, and besought him, saying, Have patience   34 And his lord was wroth, and delivered
with me, and I will pay thee all.               him  to the tormentors, till he should pay all
30 And he would not: but went and cast that was due unto him.
him into prison, till he should pay the debt.    35 Z So likewise shall my heavenly Father
31 So when  his fellow-servants saw  wliat do also unto you, if ye fiom your hearts forgive
was done, they were very sorry, and came  not every one his brother their trespasses.
3 The Roman penny is the eighth part of an ounce, which, after xx. 2.-  z Proverbs xxi. 13; chapter vi. 12; Mark xi. 26;
five shillings the ounce, is sevenpence halfpenny sterling, chapter  James ii. 13.
With the price of them, as far as it would go. The    Verses 31-35.  When his fellow-servants saw
servant, therefore, fell down and worshipped him-  what was done-When they beheld such inhumanThat is, prostrated himself at his master's feet; say- ity, in such circumstances, and from such a man;
ing, Lord, have patience with one, and I will pay  they were very sorry-Exceedingly grieved at such
thee all-The confusion he was in made him say  an instance of unexampled cruelty from a man who
this without consideration; for the debt which he  had himself experienced such mercy; and came
owed was a sum by far too great for any one, who  and told their lord-Gave their lord the king an
had nothing, ever to think of acquiring.  Then the exact and faithful account of the whole matter.
Lord of that servant-Being of an exceeding gene- Then his lord said, 0 thou wicked servant-Hardrous and merciful disposition; was moved with com- hearted and unmerciful; I forgave thee all that
passion-Was touched with his distress, and ordered  debt-The vast sums due to me; because thou dehim to be loosed; and forgave him the debt-Dis- siredst me-Didst acknowledge the debt, fell dowvn
charged him from all obligation to pay it, on condi- at my feet, and humbly begged me to have patience
tion of his future good behaviour.             with thee; shouldest not thou also have had comVerses 28-30. But the same servant-Thus gra- passion on thy fellow-servant-Who in like manciously freed from such an immense debt; went ner acknowledged his debt, and promised payment,
out-From the presence of his master; and found  showing thee, in his supplication, though thine equal,
one of hisfellow-servants which oqwed him a hundred  as much respect as thou showedst to me, thy lord
pence-A hundred Roman denarii, each in value  and king? And his lord was wroth-Was exceedabout sevenpence halfpenny sterling, and the whole ingly enraged; and delivered him to the tormentors
amounting only to three pounds two shillings and  -Not only revoked the grant of remission which
sixpence. And he took him by the throat, saying, he had just before made, as forfeited by so vile a
Pay me that thou owest-Thus,by demanding this behaviour; but put him in prison, commanding
trifling sum in so rough a manner, and that imme- him to be there fettered and scourged; till he should
diately on coming out of the palace where so much  pay all that was due unto him-That is, without
lenity and mercy had been shown him in a matter any hope of release, for the immense debt which he
of far greater importance, he manifested a most base, owed he could never be able to pay. Instead of torselfish, unfeeling, and cruel disposition. The word  mentors, here, Dr. Campbell reads jailers, observing
esrvtye, rendered, he took him by the throat, implies that "the word facavtr-ng, here used, properly dethat he almost strangled him. And his fellow-ser- notes examiner, particularly one who has it in
vant fell down at his feet-As he had done at his charge to examine by torture. Hence it came to
lord's feet; and besought him, saying, Have patience  signify jailer, for on such, in those days, was this
with mee, &c.-Using the very words which he him- charge commonly devolved. They were not only
self had used but just before on the like occasion. allowed, but even commanded, to treat the wretches
And he would not-Having so socan forgot, or not in their custody with every kind of cruelty, in order
considering, the much greater mercy that had  to extort payment from them, in case they had conbeen shown to himself so lately, in the like circum- cealed any of their effects; or, if they had nothing,
stances, by their common master; but, being in- to wrest the sum owed from the compassion of their
solent and inexorable, and resolved not to Twait a relations and friends, who, to release an unhappy
moment, he went with him  before a magistrate, person for whom they had a regard from such exand cast him into prison-Protesting lie should lie treme misery, might be induced to pay the debt; for
there till he should pay the whole debt.       the person of the insolvent debtor was absolutely in
a                                                              157




iThe Pharisees question                 ST. MATTHEW.                          Jesus about divorces.
the power of the creditor, and at his disposal."  But inference our Lord draws from it! 1, The debtor
it must be observed that imprisonment is a much  was. freely and fully forgiven; 2, He wilfully and
severer punishment in the eastern countries than in  grievously offended; 3, His pardon was retracted,
ours. State criminals especially, when condemned  the whole debt required, and the offender delivered
to it, are not only confined to a very mean and scanty  to the tormentors for ever. And shall we still say,
allowance, but are frequently loaded with clogs or that when we are once freely and fully forgiven,
heavy yokes, so that they can neither lie nor sit at our pardon can never be retracted?  Verily, verily
ease; and by frequent scourgings, and sometimes  I say unto you, So likewise will my heavenly Father
rackings, are brought to an untimely end. How ob- do to you, if ye from your hearts forgive not every
servable is this whole account; as well as the great l one his brother their trespasses.
CHAPTER XIX.
Jesus leaves Galilee and comes into the coasts of Judea, where he is attended by great multitudes, whose sick he heals, 1, 2.
He declares against divorces, except in the case of adultery, and discourses with his disciples concerning marriage, 3-12.
He kindly receives and blesses some little children that were brought to.him, 13-15. He discourses with a rich young
man applying to him for direction in the way to eternal life, 16-22. Christ takes occasion from his case to caution his
disciples concerning the danger of riches, 23-26; and promises a great reward to those who forsake all to followu him,
27-30.
M. MD 4037. AND  it came to pass, a that when   2 b And great multitudes followed A. M. 4037.
A.D. 33.  -r-Jesus had finished these sayings, hi; and he healed them  there...33.
he departed from  Galilee, and came into the   3    The  Pharisees  also  came unto  him,
coasts of Judea, beyond Jordan:                   tempting him, and saying unto him, Is it lawa Mark x. 1; John x. 40.                            b Chap. xii. 15.
NOTES ON CHAPTER XIX.                  him as a deceiver; lastly, by those who expected
Verses 1, 2. When Jesus had finished these say- that he would set up the kingdom immediately: beings-Had delivered the instructions contained in  sides, at this time the multitude may have been
the preceding chapter, to his disciples at Capernaum; greater than ordinary, because, as the passover was
he departed from  Galilee —Where he had long  at hand, many, going thither, may have chosen to
dwelt, and through which he had made repeated  travel in our Lord's train, expecting to see new mirajourneys, but in which, from henceforward, he walk- cles." —Macknight.
ed no more; and came into the coasts of Judea be-   Verse 3. The Pharisees also-Who always had
yond Jordan-" Properly speaking, no part of Judea  a watchful eye on his motions; and attended him
was on the farther side of Jordan; for though, after with the most malignant designs, being now more
the Jews returned from the captivity, the whole of  especially irritated by the fame of his late miracles,
their land was called Judea, especially by foreigners  which they had in vain endeavoured to suppress;
who happened to mention their affairs, it is certain  came unto him, tempting him —With what they
that in the gospels Judea is always spoken of as a  thought a very artful and insnaring question; andparticular division of the country. We may there-  That they might, if possible, find some reason to
fore reasonably suppose, that Matthew's expression  accuse him, or to discredit him, at least, among the
is elliptical; and may supply it from Mark x. 1, thus, people; they asked him, Is it lawful for a man to
And came into the coasts of Judea, dia Tr' wepav Tr  put away his wife for every cause?-That is, for any
Iopdavs, through the country beyond Jordan. See  thing which he dislikes in her. "The school of
Johnx. 40. Inthisjourney, our Lord passed through  Hillel taught, that a man might put away his wife
the country beyond Jordan, that the Jews living  for any cause. The son of Sirach saith,'If she go
there might enjoy the benefit of his doctrine and  not as thou wouldest have her, cut her off from thy
miracles.  And great multitudes followed him-  flesh, give her a bill of divorce, and let her go.'
Namely, from Galilee into Perea, for his fame having  Ecclus. xxv. 26. Josephus saith, The law runs thus:
become exceeding great, he was everywhere resort-'He that would be disjoined from his wife, for any
ed to, and followed by the sick who wished to be  cause whatsoever, let him give her a bill of divorce.'
healed; by their friends who attended them; by  And he confesseth, that he himself put away his
those whose curiosity prompted them  to see and  wife, after she had borne him three children,'beexamine things so wonderful; by well-disposed per- cause he was not pleased with her behaviour.' But
sons, who found themselves greatly profited and  the school of Shammah determined, on the contrary
pleased with his sermons; by enemies who watched  that the wife was only to be put away for adultery."
all his words and actions with a design to expose  — Whitby. Christ, it must be observed, "had de158                                                                    a




Jesus discourses concerning            CHAPTER XIX.                       marriage and drvorce.
A. M. 4037. ful for a man to put away his wife  one flesh.  What therefore God hath A. M. 4037.
A. D. 33.                                                                             A. D. 33.
for every cause'?                     joined together, let no man put asunder.
4 And he answered and said unto them,   7 They say unto him, f Why did Moses then
Have ye not'read, c that he which made them   command  to give a writing of divorcement,
at the beginning, made them male and female, and to put her away?
5 And said, d For this cause shall a man   8 He saith unto them, Moses, because of
leave father and mother, and shall cleave to  the hardness of your hearts, suffered you to
his wife: and e they twain shall be one flesh?  put away your wives: but from the beginning
6 Wherefore they are no more twain, but it was not so.
c Gen. i. 27; v. 2; Mal. ii. 15.-d Gen. ii. 24; Mark x. 5-9; Eph. v. 31.  e 1 Cor. vi. 6; vii. 2. —f Deut. xxiv. 1; Ch. v. 31.
livered his sentiments on this subject twice; once  means implied in the common version. It lets us
in Galilee, chap. v. 31; and again in Perea, Luke  know, indeed, that they were two sexes, but gives
xvi. 18. It is probable, therefore, that they knew  us no hint that these were but two persons."  And
his opinion, and solicited him to declare it, hoping  said-By the mouth of Adam, who uttered these
it would incense the people, who reckoned the lib- words, For this cause —On account of his engaging
erty which the law gave them of divorcing their in the married state; shall a man leave father and
wives, one of their chief privileges. Or if, standing  mother-When those dear relations of parental and
in awe of the people, he should deliver a doctrine  filial tenderness shall take place, and shall cleave to
different from what he had taught on former occa- his wife-With an affection more strong and steady
sions, they thought it would be a fit ground for ac- than he feels even for those from whom, under God,
cusing him of dissimulation. But they missed their he has derived his being: and they twain shall be
aim entirely; for Jesus, always consistent with him- one flesh-That is, " shall constitute only one perself, boldly declared the third time against arbitrary  son, in respect of the unity of their inclinations and
divorces, not fearing the popular resentment in the  interests, and of the mutual power which they have
least."-Macknight.                              over each other's bodies, 1 Cor. vi. 16; vii. 4; and
Verses 4-6. He answered, Have ye not read, &c. as long as they continue faithful to this law, they
-It is thought by some that the chief design of the must remain undivided till death separates them."'
Pharisees in putting the fore-mentidned question to  WVherefore they are no more twain, but one fleshour Lord, was to make him contradict Moses. If so, " From the original institution of marriage, therethey were much disappointed, for, instead of con- fore, in paradise, and from the great law thereof,
tradicting him, he confutes them by the very words declared by God himself on that occasion, it eviof Moses. He who mnade. them at the beginning-   dently appears that it is the strongest and tenderest
When the human race began to exist; made them  of all friendships, a friendship supported by the dimale and female-Greek, apaev Kat 07rLv, which Dr. vine sanction and approbation, a friendship therefore
Campbell renders, a male and a female. He finds which ought to be indissoluble till death."  What
fault with our version as inaccurate and irrelative  therefore God hath joined together, let no man put
to our Lord's argument, and thinks our translators asunder-By unreasonable divorces. Husbands and
C" could not have rendered the clause differently if wives, being joined together by the ordinance of
the original expression had been appevac icat 7ectac God, must not be put asunder by any ordinance of
erwoeaev avres.  Yet it is manifest, that the sense  man: but the bond of marriage must be esteemed
would have been different. All that this declaration  sacred, and incapable of being dissolved by any
would have implied is, that when God created man- thing which does not make them cease to be one
kind, he made people of both sexes. But what ar- flesh, by making that of the one common to some
gument could have been drawn from this principle, third person, that is, by one of the parties committo show that the tie of marriage was indissoluble?  ting adultery: for as, by forming at first only one
Or how could the conclusion annexed have been  man and one woman, God condemned polygamy,
sv.pported? For this cause shall a man leave father so, by making them one flesh, he condemned diand 7tmother. Besides, it was surely unnecessary to  vorce.
recur to the history of the creation to convince those    Verses 7-9. They say, Why did Moses then comPharisees of what all the world knew, that the hu- mand to give a writing of divorcement, &c.-"If
man race was composed of men and women, and  divorce be contrary to the original institution of
consequently of two sexes. The weight of the ar- marriage, as you affirm, how came it that Moses has
gument, therefore," he says, " must lie in this cir- commanded us to give a bill of divorce? &c. The
cumstance, that God created at first no more than a Pharisees, by calling the law concerning divorce a
single pair, one of each sex, whom he united in the  command, insinuated that Moses had been so tender
bond of marriage, and, in so doing, exhibited a of their happiness that he would not suffer them to
standard of that union to all generations. The very  live with bad wives, though they themselves had
words, and these twvo, show that it is implied in the been willing; but peremptorily enjoined, that such
historian's declaration, that they were two, one male  should be put away." He saith, Moses, because of
and one female, and  no  more.  But this is by no  the hardness of your hearts —Because neither your
a                                                              159




Jesus forbids divorce, except          ST. MATTHEW.                       in the case of adultery.
~A. M. 4037. 9 g And I say unto you, Whoso- receive this saying, save they to whom A. M. 4037.
A. D. 33.                                                                              A. D. 33.
ever shall put away his wife, except it is given.
it be for fornication, and shall marry another,   12 For there are some eunuchs, which were
committeth adultery: and whoso marrieth her so born from  their mother's womb: and there
which is put away, doth commit adultery.        are some eunuchs, which were made eunuchs
10 His disciples say unto him, h'If the case  of men: and k there be eunuchs, which have
of the man be so with his wife, it is not good  made themselves eunuchs for the kingdom of
to marry.                                       heaven's sake.  He that is able to receive it,
11 But he said unto them, i All men cannot let him receive it.
g Chap. v. 32; Mark x. 11; Luke xvi. 18; 1 Cor.  n Prov. xxi. 19.- i 1 Cor. vii. 2, 7, 9, 17.-  k 1 Cor.
vii. 10, 11.                                vii. 32, 34; ix. 5, 15.
fathers nor you could bear the more excellent way; Lord here shows that the fore-mentioned gift of conszffered, (or permitted,) not commanded, you to put tinence is given to three sorts of persons: 1st, To
away your wives: but from the beginning it was some by natural constitution, without their choice.
not so-And the account which Moses himself gives 2d, To some by the violence of men, against their
of the original constitution of things, which has now  choice: and, 3d, To others by grace, with their
been referred to, proves it to be an irregularity  choice; who steadily withstand their natural inclinawhich must have no place under the gospel dispen- tions, that they may wait upon God without distracsation. And I say unto you, Whosoever shall put tion, and may glorify him in a single life, judging
away his wife, except it be for fornication —Which  it to be a state more free from worldly cares, and
ts a fundamental breach of the main article of the  more friendly to devotion, than that of marriage.
marriage covenant, by which they are one flesh; and  He that is able to receive it, let him receive it-He
shcall marry another, committeth adultery-Against that has this gift, in any of these ways, whether
her that was his former wife, and who continues by natural constitution and disposition; or by the
sti!! to be so in the sight of God. As the lawof  injury of human force used upon him, rendering
Moses allowed divorce, for the hardness of men's him incapable of the matrimonial union; or by an
hearts, and the law of Christ forbids it, we learn  ardent desire of promoting the interests of religion,
from hence that Christians being under a dispensa- animating him to subdue his natural appetite, and
tion of love and liberty, tenderness of heart may  enabling him to live in voluntary chastity, unenjustly be expected among them, and that they should  cumbered with secular concerns; such a person
not be hard-hearted like the Jews. Indeed there  will not sin though he leads a single life.  The
will be no occasion for divorces if we bear with one  words, however, let him receive it, must not be reanother, and forgive one another in love, as those  ferred to the clauses immediately preceding them,
that are and hope to be forgiven of God, and have  as if our Lord had meant to say, He that is able to
found him reluctant to put us away, Isa. 1. 1. Di- become a eunuch by any of the ways I have menvorces are unnecessary if husbands love their wives, tioned, let him become one; for the second way,
and wives be obedient to their husbands, and they  namely, through violence offered to men's bodies, is
dwell together as heirs of the grace of life. These  absolutely unlawful: but they must be referred to
are the laws of Christ, and such as we find not in  verse 11, as is plain from the words themselves; and
all the law of Moses.                           the meaning of them is, He that can receive the
Verses 10, 11. His disciples say, If the case of saying there mentioned, and live chastely without
a man be so. with his wife-If the marriage-bond be  marriage, may receive it; and, as many commentathus indissoluble, and a man cannot dismiss his wife  tors understand the words, ought to receive it.
unless she break that bond by going astray, but must " They who have the gift of continency," says
bear with her, whether she be quarrelsome, petulant, Henry, " and are not under any necessity of marryprodigal, foolish, barren, given to drinking, or, in a ing, do best if they continue single, 1 Cor. vii. 1;
word, troublesome by numberless vices; it is not for they that are unmarried have opportunity, if
good to marry-A man had better not marry at all, they have but a heart, to care more for th3 things
since by marrying he may entangle himself in an  of the Lord, how they may please the Lord, 1 Cor.
inextricable snare, and involve himself in trials and  vii. 32, 34, being less encumbered with the cares of
troubles which may make him miserable all the rest this life, and having greater vacancy of thoughts,
of his days. But he said, All men cannot receive  and time to mind better things:" The word Zttnuchs,
this saying-Namely, that it is not expedient to  from the Greek ervvXot, eur:ouchoi, means having
marry; save they to whom it is given-As a pecu- the care of the bed, or bed-chamber, (from  evvnv,
liar gift, to conquer those inclinations toward that exetv,) this being the principal employlaent of
state which are found in mankind in general, ac-: eunuchs in the eastern countries, that is, of such as
cording to the common constitution of human  our Lord says were made eunuchs by mer, merely
nature.                                         for the purpose of attending in the apartments of
Verse 12. For there are some ezunuzchs, &c. —Our queens and princesses.
160                                                            a




Jesus blesses little children, and     CHAPTER XIX.            discourses with a rich young man,
A. M. 4037. 13 ~  1Then were there brought me goodl? there is none good but A. M. 4037.. D. 33. unto  him  little  children, that he  one, that is, God: but if thou wilt. D 3
should put his hands on them, and pray: and  enter into life, keep the commandments.
the disciples rebuked them.                       18 He saith unto him, Which? Jesus said.
14 But Jesus said, Suffer little children, and  P Thou shalt do no murder, Thou shalt not
forbid them  not, to come unto me: for m of commit adultery, Thou shalt not steal, Thou
such is the kingdom of heaven.                   shalt not bear false witness,
15 And he laid his hands on them, and de-   19 q Honour thy father and thy mother: and,
parted thence.                                   rThou shalt love thy neighbour as thyself.
16 ~ n And behold, one came and said unto   20 The young man saith unto him, All
him, 0 Good Master, what good thing shall I these things have I kept from  my youth up:
do, that I may have eternal life?               what lack I yet?
17 And he said unto him, Why callest thou   21 Jesus said unto him, If thou wilt be per1 Mark x. 13; Luke xviii. 15. m — Chap. xviii. 3.-n Mark  Deut. v. 17.  q Chap. xv. 4.-r Lev. xix. 18; Chap. xxii. 39;
x. 17; Luke xviii. 18.-o Luke x. 25.-P Exodus xx. 13;      Rom. xiii. 9; Gal. v. 14; James ii. 8.
Verses 13-15. Then were brought unto him little  heirs of eternal glory. And he laid his hands on
children-Luke says, fpedn, infants. It is not said  them, as he was desired to do, and blessed them,
by whom they were brought, but probably it was Mark x. 16; recommended them in a solemn manner
by their parents or guardians: and herein, 1st, they  to the divine blessing and favour.
testified their respect for Christ, and the value they    Verse 16. And behold, one came, &c. —Many of
set upon his favour and blessing: and, 2d, mani- the poor had followed him from the beginning. One
fested their love to their children, not doubting but rich man came at last, and came running, with
it would be for their benefit in this world and the  great earnestness, and kneeled to him with great hunext to have the blessing and prayers of the Lord  mility and reverence, Mark x. 17, and said, Good
Jesus, whom they looked upon at least as an extra- Master-Manifesting by the appellation both a subordinary person, a holy man, and as a prophet, if  missive and teachable disposition; his persuasion
not also as the Messiah, and the blessings of such  that Christ was a divinely-commissioned teacher,
were valued and desired. Observe, reader, they  and his affection and peculiar respect to him as such.
who glorify Christ by coming to him themselves,  What good thing shall Ido?-Or, as Mark and Luke
ought further to glorify him by bringing their chil- express it, That shall I do to inherit eternal life?dren to him likewise, and all upon whom they have  By this question he manifested, 1st, That he believed
influence.  That he should put his hands on them  in a future state; that there was an eternal life that
and pray-It appears to have been customary  might be inherited; he was therefore no Sadducee.
among the Jews, when one person prayed for an- 2d, that he was concerned to ensure that life to himother who was present, to lay his hand upon the  self, and was more desirous of it than of any of the
person's head; and this imposition of hands was a enjoyments of this life: thus he differed from many
ceremony used in ancient times, especially in pa- of his age and quality; for the rich are apt to think
ternal blessing: thus Jacob, when he blessed and  it below them to make such an inquiry as this, and
adopted the sons of Joseph, laid his hands upon their young people in general are inclined to defer making
heads, Gen. xlviii. 14-20. And the disciples rebuked  it to some future period of their lives: 3d, that
them-That is, them that brought the children; pro- something must be done; some evils omitted, some
bably thinking such an employ beneath the dignity  duties performed, or divine injunctions complied
of their Master. But Jesus said, Suffer little chil- with, in order to it: 4th, that he was, or at least
dren to come unto me —Mark says, that when Jesus thought he was, willing to do what was to be done,
saw it; that is, observing his disciples rebuking those  or to take the steps necessary to be taken for the
that brought the children, he was ~much displeased, obtaining of this eternal life. And surely those that
namely, to find his disciples so defective in benevo- know what it will be to enjoy eternal life, and what
lence toward objects whose innocence and helpless- to come short of it, will be glad to accept it on any
ness entitled them to great affection from persons terms.
of riper years. He ordered them therefore to let   Verses 17-22. He said, Why callest thou me good?
the children be brought to him; saying, For of such  -Whom  thou regardest merely as a prophet sent
is the kingdom of heaven-The Church of God on  from God, and therefore supposest to be only a man;
earth, and his kingdom in heaven, is composed of there is none good-Supremely, originally, essenpersons who resemble little children in their dispo- tially, but God. If thou wilt enter into life, keep the
sitions; and children, even in a natural sense, have  commandments-From a principle of loving faith.
a right to be admitted into his kingdom, the gospel Believe, and thence love and obey. And this unauthorizing the ministers of Christ to admit the  doubtedly is the way to eternal life. Our Lord
children of believing parents into his church by bap- therefore does not answer ironically, which had been
tism, and those that die in infancy being undoubtedly  utterly beneath his character, but gives a plain, direct.
VOL. I.           (11)                                              161              a




Jesus shows his disciples              ST. MATTHEW.                          the danger oJ riches.
A.M. 4037. feet, sgo and sell that thou hast,  23 ~ Then said Jesus unto his dis- A. M. 4037.
A. D. 33.                                                                               A. D. 33
and give to the poor, and thou shalt ciples, Verily I say unto you, That
have treasure in heaven: and come and follow  t a rich man shall hardly enter into the kingme.                                              dom of heaven.
22 But when the young man heard that say-   24 And again I say unto you, It is easier for
ing, he went away sorrowful: for he had  a camel to go through the eye of a needle, than
great possessions.                               for a rich man to enter into the kingdom of God.
sChap. vi 20; Luke xii. 33; xvi. 9; Acts ii. 45; iv. 34, 35;  t Chapter xiii. 22; Mark x. 24; 1 Corinthians i. 26; 1 Timothy
1 Tim. vi. 18, 19.                                  vi. 9, 10.
serious answer to a serious question.  The young  of manifesting both to himself and others that secret
man saith, All these have I kept from my childhood  insincerity and carnality of temper which prevailed
— So he imagined, and perhaps he had, as to the let- under all these specious pretences and promising
ter, but not as to the spirit, which our Lord imme- appearances.
diately shows.  What lack I yet?-Wherein am I   Verses 23, 24. Then said Jesus unto his disciples
deficient? What is further needful in order to my  -While they had this example before their eyes,
securing the glorious prize which I am pursuing? and were witnesses of the melancholy fact of a wellIn answer to this inquiry, made by one evidently  educated and well-disposed man voluntarily foregopuffed up with a high opinion of his own righteous- ing all hope of eternal life rather than part with his
ness, our Lord replies, If thou wilt be perfect-That temporal possessions; that is, relinquishing all prosis, a real, thorough Christian, yet lackest thou one pect of the infinite and everlasting riches and glories
thing, (Luke,) namely, to be saved from the love of of heaven, for the unsatisfying, uncertain, and tranthe world; from all undue esteem for, and inordinate  sitory enjoyments of earth! Verily I say unto you
affection to, earthly things. Therefore, go and sell -And enjoin you firmly to believe and seriously to
that Phou hast, (Luke, all that thou hast,) and give  consider what I say; that a rich man shall hardly
-Distribute the money vwhich arises from the sale  enter into the kingdom of heaven —Either into the
thereof; to the poor, and thou shalt have treasure in  kingdom of grace or the kingdom of glory; or be
heaven-Infinitely more excellent and durable than  brought to have such an esteem and love for the
that which thou renouncest on earth. And come, gospel, with its present and future blessings, as to
(take up the cross, Mark,) and follow me-Unite  embrace it at the hazard of losing their worldly prothyself to me as my constant attendant, though it perty, together with their good name, thereby, or so
should be even at the expense of thy life. He who  as to use that property in such a manner as the laws
reads the heart, saw that this young man's bosom  of the gospel require. Our Lord therefore adds. It
sin was the love of his worldly possessions; and  is easier for a camel to go through the eye of a needle,
that he could not be saved from it but by literally  &c.-A common proverb among the Jews to express
parting with them. To him, therefore, he gave this the extreme difficulty of a thing. Theophylact obparticular direction, which he never designed for a serves, that some explain the word, caouov, as signigeneral rule to all his followers. For him this was fying here a cable. "A good authority, however,
necessary, not only, as some suppose, in order to his for this signification, though adopted by Castalio,
giving proof of exalted piety, but in order to his who says, rudentem, I," says Dr. Campbell, "have
salvation. For him literally to sell all, was an abso- never seen. The frequency of the term among all
lute duty; for many to do this would be an absolute  sorts of writers, for denoting the beast so denomlisin. And yet, though God does not ip fact require  nated, is undeniable. Besides, the camel being the
every man to distribute all his goods to others, and  largest animal they were acquainted with in Judea.
so in effect to become one of the number of the  its name was become proverbial for denoting any
poor relieved out of his own possessions, yet sincere  thing remarkably large, and a camel's passing
piety and virtue require in all an habitual readiness through a needle's eye came, by consequence, as
not only to sacrifice their possessions, but their lives, appears from some rabbinical writings, to express a
at the command of God; and Providence has in fact, thing absolutely impossible."  Our Lord, therefore,
in all ages, called some out to trials as severe as this. here represents the salvation of a rich man as being
And certainly an entire renunciation of the world, next to an impossibility. It was especially so in
so far at least as to be willing to part with it when- those early days, when the profession of the gospel
ever God should call them to it, was peculiarly ne- exposed men to so much persecution. And perhaps,
cessary for all Christians in the first ages, when the  as Dr. Macknight observes, these strong expressions,
profession of Christianity so generally exposed men  in their strictest sense, must be understood of the
to persecution and death.  And when he heard this  state of things at that time subsisting; yet they are
he went away sorrowful-Not being willing to have  also applicable to rich men in all ages. The reason
salvation at so high a price; for he had great pos- is, "Riches have a woful influence upon piety in two
sessions-Which he now plainly showed he valued  respects. 1st, In the acquisition; for, not to mention
more than eternal life: and it was with great wisdom  the many frauds and other sins that men commit to
that our Lord took this direct and convincing method  obtain riches. they occasion an endless variety of
162                                            ( 11* )            a




Great rewards promised to those        CHAPTER XIX.                who leave all to follow Christ.
A. M1. 4037.  25 When his disciples heard it, they  lowed thee; what shall we have A. M. 4037
A. D. 33.                                                                              A.D. 33.
were  exceedingly amazed, saying, therefore?                                          33.
Who then can be saved?                            2S And Jesus said unto them, Verily I say
26 But Jesus beheld  them, and said unto  unto you, That ye which have followed me in
them, With men this is impossible; but u with  the regeneration, when the Son of man shall
God all things are possible.                    sit in the throne of his glory, z ye also shall
27 ~  x Then answered Peter, and said unto  sit upon twelve thrones, judging  the twelve
him, Behold, Y we have forsaken all and fol- tribes of Israel.
u Gen. xviii. 14; Job xlii. 2; Jer. xxxii. 17; Zech. viii. 6;   x Mark x. 28; Luke xviii. 28.-Y Deut. xxxiii. 9; Chap. iv.
Luke i. 37; xviii. 27. —  St. Paul's Day, gospel, verse 27 to 20; Luke v. 11.  z Chap. xx. 21; Luke xxii. 28-30; 1 Cor. vi.
the end.                                        2, 3; Rev. ii. 26.
cares and anxieties, which draw the affections away  ble for a rich man to enter into the kingdom of God.
from God. 2d, They are offensive to piety in the  They thought if the rich and the great could not
possession; because, if they are hoarded, they never enter his kingdom, he never could have any kingfail to beget covetousness, which is the root of all dom at all; and, therefore, they asked one another
evil; and if they are enjoyed they become strong  with great surprise, Who then can be saved-If rich
temptations to luxury, drunkenness, lust, pride, and  men with all their advantages cannot? "Who? A
idleness." But, besides these, riches are a dangerous poor man: a peasant: a beggar:-ten thousand of
snare in several other respects. 1st, It is difficult to  them," says Mr. Wesley, " sooner than one that is
possess them and not inordinately love them, and  rich."  But Jesus beheld them-Mark says, looking
put that trust in them which ought to be put only in  upon them-To compose their hurried spirits. 0
the living God. For rich men "obtaining all the  what a speaking look was there! Said to th emnecessaries and superfluities of life by means of With the utmost sweetness;. With men this is imtheir riches, are apt to consider them as the sources  possible-It is observable, he does not retract what
of their happiness, and to depend upon them as such, he had said; no, nor soften it in the least degree.,
forgetting altogether their dependance on God. It but rather strengthens it, by representing the salvais otherwise with the poor. They are exposed to  tion of a rich man as the utmost effort of Omnipomanifold afflictions, and labour under the pressure of tence. The energy of divine grace is able to make
continual wants. These serve to convince them of a man despise the world, with all that it contains,
the vanity of the world, and to put them in mind of when no efforts of man, no arguments, eloquence,
their dependance upon God; at the same time, the  or persuasions are able to do it.
unexpected deliverances and supplies which they    Verses 27, 28. Then answered Peter-With some
meet with, rivet the idea more firmly. Wherefore, warmth and confidence; Behold, swe have forsaken
in the very nature of things, the poor are nearer to  all —We have done what this youth, hopeful as he
the kingdom of God than the rich; and if the latter, seemed, had not the resolution to do; for though
yielding to the temptations of their state, trust in  indeed we had not much, we have left all the little
their riches, words can scarce be invented strong  that we had, and have at all adventures followed thee
enough to paint the difficulty of bringing them to  with the sincerest zeal and affection.  What shall
that holy temper of mind which would qualify them  we have therefore?-It seems Peter was ready to
for the kingdom of God."  2d, It is not easy to pos- think that their laboLr was lost, because they were
sess riches and not think highly of ourselves on ac- to have no recompense on earth, and that his stewcount of them, as they certainly give their possess- ardship, the office which he supposed his Master had
ors a consequence which they otherwise could not promised him under the metaphor of the keys of'
have, and cause them to be looked up to with respect the hkingdom, was likely to be of little service to him.
by all that are round about them. But, 3d, The  Jesus said. Ye which havefollowed me in the regemost difficult thing of all is, to possess them and  neration-During this time and state of things, in
make a right use of them, even that use which God  which men are to be regenerated and created anew
wills all to make in whose hands he hath lodged  by the gospel, and the earth is to be renewed in
them. In other words, To use them as those who  righteousness. Mr. Fleming paraphrases the verse
are persuaded that, properly speaking, they are not thus: "You, my apostles, who have followed me in
proprietors, but merely stewards of them, and will this new state of the church, which is to be brought
certainly be called by the great Lord of all to give  to the birth when I am to ascend to heaven, shall
an account how they have employed every part of be to the whole Christian Church what the twelve
them, and what use they have made of the advanta- heads of the tribes were of old to the whole Jewish
ges and opportunities for doing and receiving good  nation: my followers shall appeal to your decisions.
above others, which riches put in their power.  as the rule of their faith and practice."  But, it
Verses 25, 26. When his disciples heard it, they  seems, the expression, ev rTv 7ra2tyyeveat, ought rather
were exceedingly amazed-The disciples, who had  to be connected with what follows; the sense then
followed their Master in expectation of becoming  will be, In the renovation, namely, the final renovarich and great, were exceedingly astonished when  tion, or restitution of all things, Acts iii. 21, when
they heard him declare that it was next to impossi- the Son of man shall sit on the throne of his glorya                                                              163




Great rewards promised to those          ST. MATTHEW.                  whto leave all to follow Christ.
A. M. 4037. 29 a And every one that hath for- hundred-fold, and shall inherit ever- A. M. 4037.
saken houses, or brethren, or sisters, lasting life.
or father, or mother, or wife, or children, or,  30 b But many that are first shall be last,
lands, for my  name's sake, shall receive a  and the last shall be first.
a Mark x. 29, 30: Luke xviii. 29, 30.        b Chap. xx. 16; xxi. 31, 32; Mark x. 31; Luke xiii. 30.
Exalted above the highest angels of God, and pre- for some, from whom  it might be least expected,
siding over and judging the assembled world; ye  shall embrace the gospel, and courageously endure
also shall sit-In the beginning of the judgment the greatest hardships for it; while others, with far
they shall stand; (2 Cor. v. 10.)  Then, being ab- greater advantages, shall reject it, and under much
solved, they shall sit with the Judge: (1 Cor. vi. 2:)  stronger engagements shall desert it. The words
on twelve thrones-So our Lord promised, without thus interpreted may be considered as a prediction
expressing any condition: yet, as absolute as the  that the Gentiles would receive and obey the gospel,
words are, it is certain there is a condition implied, while the Jews should reject it.  As if he had
as in many scriptures where none is expressed. In  said, " Though you may imagine that you and your
consequence of this, these twelve did not sit on those  brethren have a peculiar title to the great and subtwelve thrones: for the throne of Judas another  stantial blessings of my kingdom, which I have been
took, so that he never sat thereon. Judging the  describing, the Gentiles shall have equal opportunitwelve tribes of Israel-Concurring joyfully with  ties and advantages for obtaining them; because
me in the sentence which will then be passed on the  they shall be admitted to all the privileges of the
Jewish nation, and on all the professed members of  gospel on the same footing with you Jews; nay, in
my church, as they have been sincere or faithless in  point of time, they shall be before you; for they
their profession, and in the observance of those laws  shall generaHy embrace the gospel before your nawhich you, by authority from me, shall have given  tion is converted, Rom. xi. 25, 26." —Macknight.
them.                                              The words may also be thus interpreted: Many that
Verses 29, 30. And every one-In every age and  are first in profession, and in the opinion of their
country. and not you my apostles only; that hath  fellow-creatures, and their own opinion, for piety
forsaken houses, or brethren, or wife, or children-   and virtue, shall be last in my esteem, and in that
Either by giving any of them up, when they could  of my Father, or shall be found wanting, and therenot be retained with a clear conscience; or by will- fore shall be condemned at the day of judgment:
ingly refraining from acquiring them: shall receive  and the last in the opinion of men, and in their own
a hundred-fold-In value, though not in kind, even  opinion, and who are despised and rejected by those
in the present world, in the inward satisfaction and  that judge according to appearance, shall beJirstdivine consolation attending real religion; and in-  Shall be preferred to others, and be found highest in
herit everlasting life —Shall enjoy to all eternity  my favour in that day. The passage has evidently
that unspeakable felicity and glory which God has  yet another sense, namely, Many of those who were
prepared for all his children, and especially for those  first called shall be last, shall have the lowest rewho have cheerfully made such sacrifices as those, ward, those who came after them being preferred
and have given such proofs of their faith in, and  before them: and yet possibly both the first and
love to, their God and Saviour. But many first-  the last may be saved, though with different deIn the advantages and privileges which they enjoy;  grees of glory. The doctrine contained in this
shall-notwithstanding this, fall short of others, and  sentence is illustrated by the parable of the housebe last-in the great day of accounts; and those  holder, contained in the beginning of the following
who are the last, shall prove in this respect the first: chapter.
CHAPTER XX.
Here (1,) Christ illustrates the last verse of the preceding chapter by the parable of the labourers hired to work zn the vrneyard, 1-16. (2,) He again foretels hss approaching sufferings and resurrection, 17-19.  (3,) He sharply reproves an
ambitious petition in favour of Janaes and John, for distinguished honours in his kingdom; and allots them a conformity
to him in suffering, 20-28. (4,) He hearkens to the request of two blind men, and opens their eyes, 29-34.
164                                                               a




Parable of the labourers hired         CHAPTER XX.                        to work in the vineyard.
A. r. 4037. FOR  the kingdom  of heaven is   3 And he went out about the third A. M. 4037.
like unto a man that is a house- hour, and saw others standing idle in
holder, which went out early in the morning to  the market-place,
hire labourers into his vineyard.'                4 And said unto them, Go ye also into the
2 And when he had agreed with the labourers vineyard; and whatsoever is right I will give
for al pennyaday,he sent them into hisvineyard. you.  Arid they went their way.
* Septuagesima Sunday, gospel, verse 1 to verse 17.-1 The lings the ounce, is sevenpence halfpenny, sterling; Chapter
Roman penny is the eighth part of an ounce, which, after five shil- xviii. 28.
NOTES ON CHAPTER XX.                  hour, as referring to the mission of the apostles,
Verse 1. For the kingdom of heaven, &c.-The  when they were first sent forth to preach in Judea.
manner in which the following parable is here in- By the call of the sixth hour, he understands their
troduced, (and it is the same in the original,) evi- preaching after the ascension of Christ and the dedently shows that it was spoken in illustration of  scent of the Holy Ghost, when the church was in
the sentence with which the preceding chapter con- its meridian glory; by that of the ninth hour, the
cludes, and from which, therefore, it ought not to  preaching of the same apostles to the dispersed Jews
have been disjoined. The primary scope of this in their synagogues, in 4ifferent parts of the world;
parable seems to be, to show that many of the Jews  and that of the eleventh hour, to the calling of the
would be rejected for their disobedience to the gos- Gentiles. This exposition, ii it do not imply too
pel call, and many of the Gentiles accepted in con- great a nicety of distinction, stems very plausible,
sequence of their obeying it. The secondary, That, and might probably be inteneaa partly at least, by
of the Gentiles, many who were first converted  our Lord. But others of the ancient fathers, comwould be the last and lowest in the,kigdom of paring human life to a day, considered the parable
glory, and many of those who were lasMonverted, as referring also to the several periods of the life of
would be first and highest therein. The parable  man, namely, to those called and obeying the call in
seems, also, to have a third intention, namely, to  childhood, in youth, in middle tge, in declining
show that those Gentiles who should obey the gos- years, and in old age; and doubtless the parable is
pel, whether sooner or later, should be admitted to lcapable of, and probably was intendle to receive,
privileges equal to those conferred on the believing  such an application.
Jews.  The kingdom of heaven is like a household-   Verses 2-4. And when he had agreed with the laer-That is, the manner of God's proceeding in his bourersfor a penny a day —" A denarius, or Roman
kingdom resembles that of a householder, or master penny, in value about seven and one half penrce sterof a family, in the management of his vineyard. ling, which it seems was the usual price of a day's
Which wenlt ozut early inz the mnorning —Namely, at service among the Jews, as Tacitus tells's it was
six, called by the Romans and Jews the first hour. among the Romans, (Annal., i. 17.)  It is therefore
From thence reckoning unto the evening, they called  justly mentioned, Rev. vi. 6, as a proof of the great
what is nine with us the third hour; twelve, the sixth; scarcity of provisions, when a measure, or chcepix of
three in the afternoon, the ninth; and five, the elev- wheat, which was the usual allowance to one man
enth.  To hire labourers into his vineyard — At the 1 for a day, and was about an English quart, was sold
time when the vintage was to be gathered in. As at that price."-Doddridge. He sent them. into his
the householder here represents Christ, so the vine- vineyard-Many obeyed the call given them  by
yard signifies his church, in which, as in a vineyard,  John the Baptist and the Lord Jesus at the first inmuch work is to be done, for which labourers are  troduction of the gospel dispensation, and many
wanted. With respect to the different hours here. have been called in childhood in every age of the
mentioned, by early in the inornimng, or the first church. I-e went out about the third hour, about
hour, some of the ancient fathers understood the  nine, and saw others standing idle-Many were
ages preceding the flood, in which Adam and Eve. standing idle, and doing nothing either for the glory
Abel, Enoch, Noah, and probably some otherswere of God or the salvation of their own souls: in all
called. By the third hour they understood the pa- parts of Judea, when the apostles were first sent forth,
triarchal ages succeeding the flood; and by the sixth  during the time of our Lord's personal ministry, to
hour, the times of Moses and the promulgation of call them to repentance, and to do works meet for
the law, and of the establishment of the Jewish  repentance. And many young persons in every
Church; by the ninth hour, the times of the pro- age and nation have been, and still are, standing
phets; and by the eleventh, those of the Messiah and  idle in the same sense; and that in the market-place,
the calling of the Gentiles. But Dr. Whitby justly  as it were, offering themselves to be hired to any
objects that, as this parable is intended to illustrate  master that might be disposed to engage them: and
the kingdom of heaven, or the gospel dispensation, too many have continually been, and still are, hired
and the state of things in the gospel church, that by Satan; and, like the prodigal in the parable, (who
exposition of the fathers cannot be the true one. He  was sent into the fields to feed swine,) are daily
therefore explains the first call, early in the morn- employed in the drudgery of sin; or are engaged by
ing, of the earliest days of Christ's preaching, pre- the world, and occupied in the pursuits of its vaniceded by that of John the Baptist; that of the third  ties; or by the flesh, in the filthy lusts of which
a                                                                165




The labourers in the vineyard          ST. MATTHEW.                    receive every man a penny.
A. M. 4037.  5 Again he went out about the sixth  into the vineyard; and whatsoever A. M. 4037.
A. D. 33..A. D. 33.
and ninth hour, and did likewise.      is right, that shall ye receive.
6 And about the eleventh hour he went out,   S So when even was come, the  lord of
and found others standing idle, and saith unto  the vineyard saith unto his steward, Call the
them, Why stand ye here all the day idle?        labourers, and give them their hire, beginning
7 They say unto him, Because no man hath  firom the last unto the first.
hired  us.  He saith unto them, Go ye also   9 And when they came that were hired about
they wallow, as swine in the mire. And said, Go  have that to say for themselves, at the eleventh
ye also-As well as those who have been called be- hour, which these had, No man hath hired us: nor
fore you, or are called at an earlier' age: and wuhat- can they be sure that any man will hire them at
soever is right-Atcatov, just. reasonable, I will give  the ninth or eleventh hour. And therefore, not to
you. And they went their wav-'-o their work, with- discourage any, but to awaken all, be it remembered,
out any further, or more particular agreement, that now is the accepted time, now is the day of salplacing an entire confidence in the promise of the  vation: and, if we will hear his voice, it must be tohouseholder. Thus many were'obedient to the  day."-Henry.
call given by the apostles il, their first mission, and    Verse 8. When even was comne-Then, as usual,
to that given by the serency disciples: for they re- the day-labourers are called and paid.  Faithful
turned to Jesus, saying, Lord, the very devils are  labourers shall receive a portion of their reward
subject to tus througT thy name. And many young  when they die. It is deferred till then, that they
persons in former iges have obeyed, and many in  may exercise patience in waiting for it; but no
the present age Bow obey, the gospel, wherever it longer. As soon as Paul, that faithful labourer, deis preached with clearness and power.            parts, he is with Christ. The general time of reckVerse 5. Agazn le went out about the sixth and  oning, indeed, and the full payment, will be after
ninth hour-Ac roon, and three in the afternoon; the resurrection, in the evening of the world. Then
and did likeuwise-Sent others to work on the same  every one will receive according to the deeds done
general promis of giving them as much as they  in the body. VWThen time ends, and with it the world,
could reasonably expect. Thus many of the Jews  then the state of retribution commenceth. Then it
were brought into the Christian Church, the Lord's  will be said, Call the labourers, and give them their
vineyard, by the preaching of the apostles, after the  hire. Observe, reader, ministers call them into the
descent of the Holy Ghost, first in Judea, and after- vineyard to do their work; death calls out of it to
ward iD different parts of the world; and many in a  receive their penny: and to those to whom the call
state of;nanhood, and some in declining years, into the vineyard is effectual, the call out of it will
have in former ages obeyed the gospel call, and not be joyful. Observe again, they did not come for
a few, at the same periods of human life, obey it in  their pay till they were called: we must with
the present age in this country, and in other parts  patience wait God's time for our rest and recomof the earth, where the gospel is preached with the  pense.
Holy Ghost sent down from heaven.                  Verse 9. They that were hired about the eleventh
V3rses 6, 7. And about the eleventh hour-About hour-Either the Gentiles, who were called long
five in the afternoon; he went and found others after the Jews into the vineyard, the Church of
standing idle-Others are hired into the vineyard  Christ; or those in every age who did not hear,
in old age, when the day of life is almost wholly  or at least understand and obey, the gospel call, till
spent, and there is but one hour of the twelve re- their day of life was drawing to a period. Some cirmaining.  "None are hired at the twelfth hour: cumstances of the parable seem  best to suit the
when life is done, opportunity is done; but while  former, some the latter of these senses. All, whether
there is life, there is hope. There is hopefor old  of Jewish or Gentile race, on believing in Jesus,
sinners; for, if in sincerity they turn to God, they  with their hearts unto righteouzsness, are admitted
shall doubtless be accepted: true repentance is never to the same gospel blessings of justification, adoptoo late. And, 2d, There is hope of old sinners, that tion, regeneration, and communion with God on
they may be brought to repentance. Nothing is too  earth; (which, perhaps, may be first and principally
hard for Almighty grace to do, that can change the  intended by the penny a day, given to all that obey
Ethiop's skin and the leopard's spots. A man may  the call of God's messengers, and enter the vinebe born again when he is old; bnd thawed man which  yard:) and all that by a patient continuance in wellis corrupt may be put off. Yet let fone, upon this  doing, after their justification, seekfor glory, honorur,
presumption, put off their repentance till they are  and immortality, shall undoubtedly obtain eternal
old. These were sent into the vineyard, it is true, life, Rom. ii. 7; not indeed as wages for the value
at the eleventh hour; but nobody had hired them, or of their work, but as the gift of God. Though there
offered to hire them before. The Gentiles came in  be degrees of glory in heaven, yet it will be to all a
at the eleventh hour, but it was because the gospel complete happiness.  They that come from the east
had not been preached to them. Those that hare  and the west, and so come in late, that are taken
had gospel offers made them at the third and sixth  from  the highways and the hedges, yet shall
hour, and have resisted and refused them, will not sit down with Abraham, &c., at the same feast, Matt.
166                                                            a




The labourers in the vineyard         CHAPTER XX.                   receive every man a penny
A. M. 4037. the eleventh hour, they received every   13 But he answered one of them  A.M. 4037.
A. D. 33.                                                                             A.D. 33.
man a penny.                          and  said, Friend, I do  thee  no
10 But when the first came, they supposed  wrong; didst not thou agree with me for a
that they should have received more; and  penny?
they likewise received every man a penny.        14 Take that thine is, and go thy way: I
11 And when they had received it, they  vwill give unto this last, even as unto thee.
murmured against the good man of the house,   15 a Is it not lawful for me to do what I
12 Saying, These last 2 have wrought but will with mine own? b Is thine eye evil because
one hour, and thou  hast made them  equal I am good?
unto us, which have borne the burden and   16 C So the last shall be first, and the first
heat of the day.                                last: d for many be called, but few chosen.
2 Or, have continued one hour only._ a Rom. ix. 21.  b Deut.  C Chap. xix. 30.-d Chap. xxii. 14.:xv. 9; Prov. xxiii. 6; Chap. vi. 23.
viii. 11. Every vessel will be full, though every  mise; for the benefit of which, through Christ, bevessel be not alike large and capacious. The giving  lievers agree with him, and he will stand to his part
of a whole day's wages to those that had not done  of the agreement.  Take that thine is, and go thy
the tenth part of a day's work, is designed to show  way-If we were to understand this of that which is
that God distributes his rewards by grace, and not ours by debt or absolute property, it would be a
of debt.                                        dreadful word; we should be all undone, if we should
Verses 10-12. When thefirst came, they supposed  be put off with that only which we could call our
that they should have received more- Thefirst, here  own. The highest creature must go away into noseems to mean the Jews, who always supposed that thing, if he must go away with that only which is his
they should, in every thing, be preferred before the  own. But understood, as it ought to be, of that
Gentiles, and were provoked to jealousy by the ad- which is ours by gift, the free gift of God, it teacheth
mission of the Gentiles into the gospel church, and  us to be content with such things as we have; and,
to the free enjoyment of the blessings of the Abra- instead of repining that we have not more, to take
hamlic covenant, which they considered as being  what we have and be thankful. If God be better in
confined to their nation. As the elder brother, in  any respect to others than to us, yet we have no
the parable of the prodigal, repined at the reception  reason to complain, while he is so much better to us
of the younger brother, and complained of his fa- than we deserve, in giving us our penny, though we
ther's generosity to him; so these labourers first are unprofitable servants.  I will give unto this
called in, found fault with their master, not because  last-That is, last called, namely, among the heathey had not enough, but because others were made  then; even as unto thee-First called, namely, among
equal to them.  Thou, say they, hast made them  the Jews, yea, and unto the last converted publicans
equal to us-So indeed St. Peter says, Acts xv. 9, and sinners, even as to those who were called long
God hath put no difference between us (Jews) and  before. Observe, reader, the unchangeableness of
them, (Gentiles,) purifying their hearts by faith. God's purposes in dispensing his gifts should silence
And not only are believing Gentiles admitted to  our murmurings. It is not for us to gainsay what
equal privileges with believing Jews in the Christian  he does; and is it not lawful for me to do what 1
Church on earth, but those who become equally  will with mine own?-Yea, doubtless, to give either
holy here, whenever they were called, will be equally  to Jew or Gentile a reward infinitely greater than
happy hereafter.  Who have borne the burden, &c. he deserves. But can it be inferred from hence,
-Who have long toiled under the grievous yoke of that it is lawful or possible for the merciful Fathei'
the ceremonial law, obeyed its numerous precepts, of spirits to
and performed the various difficult duties and ser-    "Consign an unborn soul to hell;
vices required by it: fitly expressed by bearing the     Or damn him in his mother's womb?"
burden and heat of the day.                     Is thine eye evil because I am good?-Art thou enVerses 13-15. And he answered one of them-   vious because I am gracious? Here is an evident
Who spoke in the name of the rest; Friend, I do  reference to that malignant aspect which is generally
thee no wrong-It is most apparent that I do not, the attendant of a selfish and envious temper.
in any degree, injure thee or any of thy companions.   Verse 16. So the last shall be first, and the first
Didst thou not agree with me for a penny? —Didst last-The Gentiles last called. and last in advantages
thou not consent to obey the gospel, to enter the  and privileges, not having been fkvoured in that revineyard of the gospel church, and work diligently 1 spect as the Jews were, and despised and looked down
therein, on condition that thou wast admitted to a upon with contempt by the Jews; shall be firstshare of the blessings of it here, and to eternal life  Shall more readily, and in far greater numbers, emhereafter? If thou hast received what thou didst brace the gospel than the Jews, and shall far exceed
agree for, thou hast no reason to cry out of wrong. them  in knowledge and wisdom, holiness and useThough God is a debtor to none, yet he is graciously  fulness, and make abundantly greater progress than
pleased to make himself a debtor by his own pro- f they in true religion. And many, whether Jews or
g                                                              167




Jesus foretels his death, and          ST. MATTHEW.                rebaukes an ambattios petztion.
A. i. 4037.  17 ~ e And Jesus, going up to Jeru-  ping him,  and  desiring  a certain A. M. 403~.
A. D. 33.                                                                              A.D. 33
salem, took the twelve disciples apart thing of him.
in the way, and said unto them,                   21 And he said unto her, What wilt thou?
18 f Behold, we go up to Jerusalem; and the  She saith unto him, Grant that these my two
Son of man shall be betrayed unto the chief sons k may sit, the one on thy right hand, and
priests, and unto the scribes, and they shall the other on the left, in thy kingdom.
condemn him to death,                             22 But Jesus answered and said, Ye know
19 g And shall deliver him to the Gentiles to  not what ye ask.  Are ye able to drink of 1the
mock, and to scourge, and to crucify hiim: and  cup that I shall drink of, and to be baptized
the third day he shall rise again.               with the m baptism  that I am baptized with?
20 ~ * h Then came to him  the  mother of They say unto him, We are able.
iZebedee's children, with  her sons, worship-   23 And he saith unto them, n Ye shall drink
e Mark x. 23; Luke xviii. 31; John xii. 12. -f Chap. xvi. 21.   h /M[ark x. 35.-i Chap. iv. 21.  k Chap. xix. 28.-1 Chap.
gChapter xxvii. 2; Mark xv. 1, 16, &c.; Luke xxiii. 1; xxvi. 39, 42; Mark xiv. 36; Luke xxii. 42; John xviii. 11.
John xviii. 28, &c.; Acts iii. 13.-* St. James's Day, gospel, mLuke xii. 50. -nActs xii. 2; Rom. viii. 17; 2 Cor. i. 7;
verse 20 to verse 29.                            Rev. i. 9.
Gentiles, that were called long after others, and even  foretold his resurrection. And the particular manner
late in life, yet being more zealous and diligent in  in which he signifies how he should suffer; that the
the use of means, and in the exercise of every grace  Jews should mock him, as if he were a fool; scourge
and virtue, and the employment of every talent him, as if he were a knave; spit upon him, (Mark x.
intrusted with them, shall, in every branch of godli- 34,) to express their abhorrence of him as a blasness and righteousness, far excel others who set out phemer; and crucify him as a criminal slave, is a
in the ways of God long before them. See note on  " remarkable proof of the extraordinary measure of
chap. xix. 30. For many be called-Even all who  the prophetic spirit which dwelt in him. For, huhear the gospel, whether Jews or Gentiles; but few  manly speaking, it was much more probable that he
chosen-Only those who obey it; and even many  should have been privately assassinated, or stoned,
who do for a time obey it, and that in'reality, as was before attempted, by some zealous transport
and are therefore, 6t 2Orurol, the called of Jesus Christ, of popular fury, than that he should have been thus
Rom. i. 6; yet not persevering to give diligence to  solemnly condemned, and delivered up to crucimake their calling and election sure, by adding to  fixion; a Roman punishment, with which we do not
their faith every grace, as directed by St. Peter, 2d  find that he had ever been threatened. Indeed, when
Epist. i. 5-10, are not finally chosen to everlasting  the Jews condemnied him for blasphemy, for which
life, but excluded the marriage-feast for want of a the punishment appointed in the law was stoning;
wedding-garment: for without holiness no man shall and Pilate, at last, gave them a general permission
see the Lord, and only he that is faithful unto death  to take him, and judge him according to their own
shall receive the crown of life. It seems necessary, law, (John xviii. 31; and xix. 7,) it is wonderful
before we dismiss this parable, to caution the reader they did not choose to stone him; but all this was
against concluding, from any part of its contents, done that the Scriptures might be fulfilled." —
that the rewards to be conferred after death, or at Doddridge.
the day of judgment, will be equal in all that receive    Verses 20-23. Then came to him the mother of
them. For this -would be to make the parable con- Zebedee's children —Instigated, it seems, by them.
tradict a vast variety of the plainest passages of the  See Mark x. 35.  With her sons —James and John;
New Testament, which assure us, in the most posi- worshipping hiii —That is, falling down before him;
tive manner, that when our Lord cometh, his reward  and desiring a certain thing of him, &c. —Conis with him, to give unto every manz according as sidering what he had just been speaking, was ever
his work shall be, that is, in proportion to the degree  any thing more unseasonable?  See also chap.
of the inward and outward holiness which he had  xviii. 1; Mark ix. 34; where a similar spirit of amattained in the days of his flesh, and according to the  bition manifested itself among the disciples on a
efforts he had made and the diligence he had used  similar occasion, Christ having then also just foreto glorify God, and serve his generation in obedience  told his sufferings. Grant that these mzy two sons
to the divine will: and according to the sufferings may sit, 4?c., in thy kingdom —Still they expected
which he had patiently endured. For, as one star a temporal kingdom. Jesus answered, Ye know nlot
differeth from another star in glory, so shall it be what ye ask —Ye are not aware what is implied in
with the saints at the resurrection of the dead.  being advanced in my kingdom, and what is necesVerses 17-19. Jesus took the twelve disciples sarily prerequired in order thereto. All who share
apart in the way-See note on Mark x. 32-34. in my kingdom must first share in my sufferings.
And said, The Son of mtan shall be betrayed, &c. Are you able and willing to do this? Both the ex-This is the sixth time that Jesus foretold his own  pressions here used, the cup and the baptism, are
sufferings;  see John ii. 19, 21; Matt. xvi. 21; xvii. to be understood of his sufferings and death. The
12, 22, 23; Luke xvii. 25; and the fifth time that he Ilike expressions were common among the Jews.
168                                                               a




Jesus teaches true greatness.            CHAPTER XX.                   Two blind men receive sight.
A. M. 4037. indeed of my cup, and be baptized        29  T a And as they departed from  A. M. 4037.
A. D. 33.                                                                                 A.D. 33.
with the baptism that I am  baptized  Jericho, a great multitude followed
with: but to sit on my right hand, and on my  him.
left, is not mine to 0 give; but it shall be given   30 And behold, b two blind men sitting by
to them for whom it is prepared of my Father. the way-side, when they  heard  that Jesus
24 P And when the ten heard it, they were  passed by, cried out, saying, Have mercy on
moved with indignation against the twobrethren.  us, O Lord, thou son of David.
25 But Jesus called them unto him, and said,   31 And the multitude rebuked  them, beqYe know that the princes of the Gentiles ex- cause they should hold their peace: but they
ercise dominion over them, and they that are  cried the more, saying, Have mercy on us, O
great exercise authority upon them.               Lord, thou son of David.
26 But it shall not be so among you: but   32 And Jesus stood still, and called them,
r whosoever will be great among you, let him  and said, What will ye that I should do unto
be your minister;                                 you?
27 s And whosoever will be chief among you,   33 They say unto him, Lord, that our eyes
let him be your servant:                          may be opened.
28 t Even as the U Son of man came not to   34 So Jesus had compassion on them?, and
be ministered unto, x but to minister, and y to  touched their eyes: and  immediately their
give his life a ransom  Z for many.               eyes received sight, and they followed him.
o Chap. xxv. 34.-P Mark x. 41; Luke xxii. 24, 25.-q 1 Pet.   Y Isa. liii. 10, 11; Dan. ix. 24, 26; John xi. 51, 52; 1 Tim. ii. 6;
v. 3.  r Ch. xxiii. 11; Mark ix. 35; x. 43.  s Ch. xviii. 4. Tit. ii. 14; 1 Pet. i. 19.-  z Chap. xxvi. 28; Rom. v. 15, 19;
t John xiii. 4.  u Phil. ii. 7..X Luke xxii. 27; John xiii. 14. Heb. ix. 28.  a Mark x. 46; Luke xviii. 35.  b Ch. ix. 27.
They say unto him, We are able-Not knowing, it those for whom they are originally prepared, nameappears, what they said. And he saith unto them, ly, these glories, to those who endure to the end in
Ye shall drink indeed of my cup —" Accordingly it the faith that worketh by love, and the chief places
is observable, that this James was the first of all the  to them who are most eminent for -their graces, acapost'es who suffered martyrdom for Christ, Acts  cording to the unalterable laws of the divine adxii. 2; and John was scourged by the Jews, Acts  ministration.
v. 40; and afterward banished by Domitian into the    Verses 24-28. And when the ten heard it-It is
isle of Patmos, where he speaks of himself as a corn- likely they overheard the conversation; they acere
panion in Christ's tribulation: (Rev. i. 9:) not to  moved with indignation-Being not only equally
mention Tertullian's tradition, that at Rome he was  desirous, but in their opinion equally deserving of
plunged into boiling oil; by which, it is said, in- the principal posts, they took it exceedingly amiss
stead of being destroyed, he was sensibly refreshed; that Zebedee's sons should have been so arrogant,
nor what the pretended Prochorus says of the at- and, it seems, expressed their resentment in words.
tempts made by some heretics to poison him, which  But Jesus called them unto him, &c.-Jesus, being
is generally referred to in the pictures of this apos- solicitous to cure that pride which made some of
tle, where the venom is ridiculously represented as them  ambitious and others jealous, called them
coming out of the cup, in the form of a serpent, to  unto him, and told them that his kingdom was not,
signify, that the poison did not take effect." —Dod-  as they imagined, of the same nature with the kingdridge.  To sit on my right hand, ~c., is not m7ine doms of this world; and that the greatness of his
to give; but it shall be given, &c.-These words, disciples was not like the greatness of secular princes,
but it shall be given, are not in the original, but are  which consists in reigning over others with absosupplied, and that unnecessarily, by our translators. lute and despotic sway; but that the greatness of
The original words,? erltv euo de val, a.CU' o  VTro01- his disciples would consist in doing men all the good
gtarnt, should be rendered, It is nzot mine to give, they possibly could by a continued course of humunless to them for whom  it is prepared of my  ble laborious services, in imitation of their Master,
Father; eaZXa being here put for e h/ey, as it is also  whose greatness consisted, not in being ministered
Mark ix. 8. That is, I can give the chief places in  to by men, but in ministering to them as a servant,
my kingdom to none but to those who, according  by healing the sick, feeding the hungry, instructing
to the immutable laws of my Father, are capable  the ignorant, and laying down his life a ransom for
of occupying them. He applies to the glories of  the sins of many. This being the highest dignity
heaven what his disciples were so stupid as to un-  in Christ's kingdom, he might well tell the two
derstand of the glories of earth: but he does not brothers that they did not know what they were
deny that these are his to give. They are his to  asking, when they begged the honour of filling the
give in the strictest propriety, both as God, and as highest station in it. See Macknight.
the Son of man. See John x. 28; Luke xxii. 29.   Verse 29. And as they departed from JerichoHe only asserts, that he gives them to none but As he w2ent out of Jericho with his disciples, (Mark,)
a                                                                 169




Jesus enters Jerusalem, amid             ST. MATTHEW.                  the acclamations of the people.
behold two blind men-Mark and Luke mention  The original words in this place, ee/re7rtev av7-o0t
only one of them, blind Bartimeus, who, it seems,!         Gva alo~autev, should rather be rendered, charged
was far the more eminent of the two, and spoke for them to hold their peace-And so they will rebuke
both. These blind men, hearing the multitude pass  and charge all who begin to cry after the son of Daby, asked what it meant, (Luke xviii. 36,) and being I vid: but let all those who feel their need of him and
told that Jesus of Nazareth passed by, they cried, 1 want help from him, imitate these blind men, and
saying, Have mercy on us, 0 Lord, thou son of Da- cry the more, otherwise they will fall short of
vid.  The multitude rebuked them  because, &c.-' cure.
CHAPTER XXI.
Thls chapter brings us to the last week of Christ's life. (1,) He enters Jerusalem in triumph, amid the loud acclamations
of the people, 1-11. (2,) As the head of the church, he again expels the buyers and sellers from the temple, 12-16.
(3,) In causing the barrenfig-tree to wither by his word, he showed what would quickly happen to the Jewish Church and
nation, 17-22. (4,) He justifies his own authority by appealing to the baptism of John, which his enemies did not dare
to say was of human origin, 23-27. (5,) He exposes the infidelity and impenitence of the chief priests and elders by the
repentance of the publicans, illustrated in the parable of the two sons, 28-32. (6,) He foretels the dreadful doom of the
Jewish Church, for its unfruitfulness, in the parable of the vineyard let out to husbandmen, 33-46.
A. M. 4037. AND  *a when they drew nigh unto   3 And if any man say aught unto A. M. 4037.
A.D. 33.                  t            n                                                   A D 33
Jerusalem,  and  were come  to  you, ye shall say, The Lord hath need
Bethphage, unto b the mount of Olives, then  of them; and straightway he will send them.
sent Jesus two disciples,                           4 All this was done, that it might be fulfilled
2 Saying unto them, Go into the village over  which was spoken by the prophet, saying,
against you, and straightway ye shall find an   5 ~ Tell ye the daughter of Sion, Behold, thy
ass tied, and a colt with her: loose them?, and  King cometh unto thee, meek, and sitting upon
bring them unto me.                                an ass, and a colt the foal of an ass.
* First Sunday Advent, gospel, verse 1 to verse 14.  a Mark    b Zechariah xiv. 4.  c Isaiah lxii. 11; Zechariah ix. 9;
xi. 1; Luke xix. 29.                                John xii. 15.
NOTES ON CHAPTER XXI.                   unbind him: 7, But when they hear the Lord hath
Verses 1-3. And when they drew nigh unto Jeru-  need of him, they will let him go."-WVhitby.
salem-Namely, on the first day of the week, five    Verses 4, 5. All this was done, &c.-Iva 7rZypwO& 7O
days before his death, for the passover was kept on  pKiev dta r8 7rpo6Tr7, that what was spoken by the pro
the fourteenth day of the month, and this was the  phets might be fulfilled, that is, not only hereby the
tenth; on which day the law appointed that the  words of the prophet were fulfilled, but our Lord dipaschal-lamb should be taken up, Exod. xii. 3, and  rected this to be done, that they might be fulfilled.
set apart for that service: on that day therefore  As the prophets looked forward to him, and all bore
Christ our passover, who was to be sacrificed for  witness to him; so he looked back upon them, that all
us, was publicly shown. So that this was the pro-  things which were written of the Messiah might be
logue to his passion. And were come to Bethphage  punctually accomplished in him. Tell ye the daugh-Mark says, and Bethany.  Then sent Jesus two  ter of Zion-That is, Jerusalem, so called from mount
disciples, saying, Go into the village over against Zion, which was in the city, and on which was
you-This, as the Arabian geographer informs us, erected a fortress for its defence. This poetical
was a little village two miles distant from the mount manner of personifying the cities and countries, to
of Olives, toward the south. And straightway ye  which they addressed themselves, was familiar to
shallJind an ass tied, and a colt with her-As Mark  the prophets. The first words of the passage are
and Luke say that the colt was tied, the words of  cited from Isa. lxii. 11, the rest from Zech. ix. 9.
Matthew contain an ellipsis, which must be supplied  The ancient Jewish doctors were wont to apply
thus, and a colt bound with her. It must be ob- these prophecies to the Messiah.  On an ass-The
served, also, that the other evangelists make men-  Prince of peace did not take a horse, a warlike anitiou only of the colt, because our Lord sat on him   mal: but he will ride on that by and by, Rev. xix. 11.
on:y. See note on verse 7. Here we have " a won- In the patriarchal ages, illustrious persons thought
derful instance of Christ's prescience in very minute  it no disgrace to make use of this animal: but it by
matters. He says, 1, You shall find a colt: 2, On  no means appears that this opinion prevailed, or
which no man ever sat: 3, Bound with his mother: this custom  continued, till the reign of Tiberius.
4, In a place where two ways meet, Mark xi. 4: Was it a mean attitude wherein our Lord then ap
5, As you enter into the village: 6, The owners of! peared? mean even to contempt? We grant it: we
which shall at first seem unwillinga that you should  glory in it: it is for the comfort of our souls, for the
170                                                                   a




Jesus enters Jerusalem, amid          CHAPTER XXI.                the acclamations of the people.
A. M. 4037.  6 d And the disciples went, and did   9 And the multitudes that went A. M. 4037.
A. D 33. as Jesus commanded them,              before, and that followed, cried, say7 And brought the ass and the colt, and e put ing, g Hosanna to the son of David: h Blesson  them  their clothes, and  they  set him  ed is he that cometh in the name of the Lord:
thereon.    -                                   Hosanna in the highest.
8 And a very great multitude spread their  10 i And when he was come into Jerusalem,
garments  in  the  way; f others cut down  all the city was moved, saying, Who is this?
branches from the trees, and strewed them in   11 And the multitude said, This is Jesus
the way.                                        k the prophet of Nazareth of Galilee.
d Mark xi. 4.-  e 2 Kings ix. 13.-f Lev. xxiii. 40; John   1 Mark xi.15; Luke xix. 45; John ii. 13, 15.-k Chap. ii. 23;
xii. 13.-9 Psa. cxviii. 25.  h Psa. cxviii. 26; Chap. xxiii. 39. Luke vii. 16; John vi. 14; vii. 40; ix. 17.
honour of his humility, and for the utter confusion  cities. For as they all firmly believed that he would
of all worldly pomp and grandeur.  Upon an ass, take the reins of government into his own hands at
and a colt, &c. —" From the other evangelists it this passover, they had a mind to make his entry
would appear that our Lord rode only on the colt; into Jerusalem have the air of a triumph. Accordfrom this passage we should be apt to think that ingly some spread their garments in the way:
both had been used. But it is not unusual with the  others cut down branches of the trees, and strewed
sacred authors, when either the nature of the thing  them in the way-Carrying the larger sort on high
spoken of, or the attendant circumstances are suf- in procession before the Messiah, as demonstrations
ficient for precluding mistakes, to employ the plural of their joy.
number for the singular."-Campbell.               Verses 9-11. And the multitude that went before,
Verses 6-8. The disciples went, 4c.-(and found  and that followed-In this triumphal procession,
evenz as he had said unto them, Luke,) found his cried, saying —Probably from  a divine impulse;
prediction exactly true. And how convincing must for certainly most of them understood not the words
this have been of the divine mission of Jesus, not they uttered, flosanna-(Lord, save us,) which
only to the two disciples that were sent, but to every  was a solemn word in frequent use among the Jews.
unprejudiced person in that great multitude who  The meaning is, "We sing Hosanna to the son of
were witnesses to his uttering the prediction, and  David. Blessed is he, the Messiah, of the Lord.
saw the disciples bring the ass and the colt, and  Save, thou that art in the highest heavens."  Our
heard their testimony, that they had found every  Lord restrained all public tokens of honour from
thing as Christ had foretold. This was another the people till now, lest the envy of his enemies
remarkable instance, like that recorded chapter should interrupt his preaching before the time.
xvii. 27; where see the note. And brought the ass, But this reason now ceasing, he suffered their ac_4c., and put on them their clothes-Ta tflarta, their clamations, that they might be a public testimony
nmantles.-Campbell. And set himn thereon-That  against their wickedness, who, in four or five days
is, on the clothes, which were spread upon the colt after, cried out, Crucify him, crucify him.  The
instead of a saddle. For though the creature had  expressions recorded by the other evangelists are
never been used in riding before, it was perfectly somewhat different from these: but all of them
tame on this occasion. A very great multitude  were undoubtedly used by some or others of the
spread their garments, &c. —The multitude which  multitude. And all the city was mnoved — Vas in a
attended him on this journey had increased prodi- great commotion at so uncommon an appenrance,
giously as he advanced toward Jerusalem, and he saying, Who is this?-That comes in all this pomp,
did not now shun them, as he had always done on  and is attended with these high congratulations
former occasions. "The people were to honour And the nmultitulde-Namely, that came along with
him with the title of Messiah publicly, that he might him, said, This is Jesus the prophet of Nazareth
have an opportunity of accepting that august name -What a stumbling-block was this! If he was of
in the most avowed manner, before he ascended  Nazareth, he could not be the Messiah. But they
into heaven. Moreover, the priests, who had issued  who earnestly desired to know the truth would not
out a proclamation against him, (John xi. 57,) were  stumble thereat: for, upon inquiry, (which such
to be awed, at least, for a while, and restrained from  would not fail to make,) they would find, he was
offering him violence. For as he had doctrines to  not of Nazareth, but Bethlehem. Thus Sion's king
teach, rebukes to give, and other things to do, that comes to Sion; and the daughter of Sion had notice
would not fail to incense those proud rulers, with- of his coming long before; and yet he is not atout doubt they would have put him to death pre- tended by the great ones of the country, nor met
maturely, had not the people appeared on his side." by the magistrates of the city in their formalities,
Now, it seems, when this great multitude saw him  as might have been expected. The keys of the
mounted, they immediately bethought themselves city are not presented to him, nor is he conducted,
of showing him the honours which kings were wont as he ought to have been, with all possible cere.
to receive at their creation; (see 2 Kings ix. 15;) mony, to the thrones ofjudgment, the thrones of the
and in their triumphal entries into their capital I house of David, Psa. cxxii. 5. Here is nothing of
a                                                              171




Jesus drives out those who            ST. MATTHEW.                bought and sold in the temnple.
A. M. 4037. 12 ~ 1'And Jesus went into the ternm- saw the wonderful things that he did, A. M. 4037.
A. D. 33.                                                                            A.D. 33.
pie of God, and cast out all them  and the children crying in the ternthat sold and bought in the temple, and over- ple, and saying, Hosanna to the son of David;
threw the tables of the m money-changers, and  they were sore displeased,
the seats of them that sold doves,               16 And said unto him, Hearest thou what
13 And said unto them, It is written, n My  these say?  And Jesus saith unto them, Yea;
house shall be called the house of prayer; 0 but have ye never read, P Out of the mouth of
ye have made it a den of thieves.               babes  and  sucklings  thou  hast perfected
14 And the blind and the lame came to him  praise?
in the temple; and he healed them.               17 ~ And he left them, and went out of the
15 ~ And when the chief priests and scribes city into q Bethany; and he lodged there.
1 Mark xi. 11; Luke xix. 45; John ii. 15.  m Deut. xiv. 25.   o Jer. vii. 11; Mark xi. 17; Luke xix. 46.-p Psa. viii. 2.
n Isa. lvi. 7.                            q Mark xi. 11; John xi. 18.
all this: yet he has his attendants; and those a very is tepov, not vao:. By the latter word was meant
great multitude. But alas! they are only the corn- properly the house, including only the vestibule, the
mon people (the rabble, we should have been apt holy place or sanctuary, and the most holy. Whereto call them) that grace the solemnity of Christ's as the former comprehended all the courts. It was
triumph.  The chief priests and elders are not in the outermost court that this sort of traffic was
among them.  We find them  afterward, indeed, exercised. For want of a name, in European lanintermixed with the multitude that reviled him, guages, peculiar to each, these two are confounded
when he hung on the cross, but none of them are  in most modern translations. To the vaoc, or temhere joining with the multitude that did him honour! ple, strictly so called, none of those people had
Ye see, here, your calling, brethren; not many  access, not even our Lord himself, because not of
mighty, or noble, attend on Christ; but the foolish  the posterity of Aaron."'-Campbell. And the blind
things of the world, and base things, and things  and lame-Having heard of his arrival in the city,
that are despised. Such is what has been termed  and requested their friends to lead them to the place
the triumph of Christ!  But what sort of a tri- where he was; came to him in the temple, and he
umph is it? Not like the triumphs of the potentates healed them-In the presence of all the people.
and conquerors of the world: but the triumph of "Many such afflicted persons would, no doubt, be
humility, self-denial, meekness, and love, over the  waiting in the several avenues of the temple to ask
pride, vain glory, ambition, and selfishness of carnal alms, at a time when there would be such a vast
and worldly-minded men.                         concourse of people: and there seems a peculiar
Verses 12-14. And Jesus went into the temple-  propriety in our Lord's multiplying these astonishHe did not go up to the court, or to the palace, ing miracles, both to vindicate the extraordinary
though he came in as a king; but to the temple; for act of authority he had just been performing, and
his kingdom is spiritual, and not of this world. It to make this his last visit to Jerusalem  as conis in holy things that he rules, and in the temple of vincing as possible, that those who would not subGod that he exercises authority. And cast out them  mit to him might be left so much the more inexthat sold and bought-Namely, doves and oxen for cusable.'"-Doddridge.
sacrifice. He had cast them out three years before,   Verses 15-17. When the chief priests,  c., sacw
(John ii. 14,) bidding them not make that house a  the  zoncdefiul things he did-The undeniable and
house of merchandise: upon the repetition of the  astonishing miracles which he performed, and the
offence, he uses sharper words; In the tenmple-That children crying inz the temple, and continuing the
is, in the outer court of it, where the Gentiles used  song which the multitude had begun, Hosanna to
toworship. The money-changers-Theexchangers  the son of David, they were sore displeased-Inof foreign money into current coin, which those  wardly vexed and filled with indignation. The
who came from distant parts might want to offer works that Christ did recommended themselves to
for the service of the temple. And said unto them  every man's conscience: if they had any sense, they
— As he turned them out, It is written-Namely, could not but own the miracle of them; and if any
Isa. lvi. 7, My house shall be called a house of good-nature, they could not but be in love with the
prayer —To all nations, Mark xi. 17. That is, a mercy of them; yet, because they were resolved
place to which they shall resort for the perform- to oppose him, even for these works they envied
ance of religious worship: but ye have made it a  and hated him. And said, Ilearest thou what these
den of thieves-A harbour of wicked men; a place  (the children) say?-Insinuating that it was his duty
where traffic is carried on by persons of the most to stop their mouths, by refusing the praises which
infamous character, who live by deceit and oppres- they offered without understanding what they said.
sion, and practise the vilest extortion, even in the  Jesus saith, Yea; have ye never read-Are you unhouse of the most righteous and blessed God. "Let acquainted with the Scriptures?  You, that want
it be observed, that the word rendered temple here, the people to regard you as the great teachers of
172                                                              a




T/ie barren fig-tree cursed.           CHAPTER XXI.                          The power offaith.
A. MI. 4037.  1S r NoW  in the morning, as he re- marvelled, saying, How  soon is the A. M. 4037.
A. D. 3   turned into the city, he hungered.    fig-tree withered away!                A. D. 33.
19 sAnd when he saw 1 a fig-tree in the way,   21 Jesus  answered  and  said  unto  them,
he came to it, and found nothing thereon, but Verily I say unto you, u If ye have faith, and
leaves only, and said unto it, Let no fruit grow  x doubt not, ye shall not only do this, which is
on thee henceforward for ever.  And presently  done to the fig-tree, Y but also, if ye shall say
the fig-tree withered away.                      unto this mountain, Be thou removed, and be
20 t And when the disciples saw  it, they  thou cast into the sea; it shall be done.
r Mark xi. 12. —--- Mark xi. 13.1- Gr. onefig-tree.  u Chap. xvii. 20; Luke xvii. 6.  x James i. 6.
t Mark xi. 20.                                  Y 1 Cor. xiii. 2.
God's law?  Out of the mouth of babes and suck- Let no fruit grow on thee for ever-As thou art now
lings thou hast perfected praise-These words are  fruitless, continue always so. Thus the sin of hypoquoted out of the eighth Psalm, and imply that, crites and unfruitful professors is made their punish" though all men should be silent, God has no need  ment; they would not bring forth the fruits of rightof other heralds to proclaim his praise than infants, eousness, and therefore they shall not bring them
who hang at their mothers' breasts; because, not- forth. And presently the fig-tree withered awaywithstanding they be dumb, the admirable provi- That is, began to wither away. This, like many
dence of God, conspicuous in their preservation, is other of our Lord's actions, was emblematical. It
equal to the loudest and sublimest eloquence. And, signified that the curse of God would thus withei
by applying these words to the case in hand, Jesus  and destroy the Jewish nation, which he had before
signified that the meanest of God's works are so  compared to a barren fig-tree; Luke xiii. 6-9. And
formed as to declare the greatness of his perfections; when the disciples saw it-As they went by the
that as the Father does not refuse the praise which  next day, Mark xi. 20, they marvelled, saying, How
arises from the least of his creatures, so the Son did  soon, &c.-They were astonished to see it withered
not disdain the praise which was offered him by  down to the roots in the space of one day. Jesus
children. In the present instance their praise was answered, If ye havefaith, and doubt not-So the
peculiarly acceptable, because it implied that his same word dtaKptvopat is rendered James i. 6, and so
miracles were exceedingly illustrious, inasmuch as it doubtless frequently signifies; but Dr. Whitby
they led minds wherein there was nothing but the  proposes rendering it here, do not discriminate, or
dawnings of reason, to acknowledge his mission. put a difference: as if our Lord had said, " If you
The Messiah's praise, therefore, might, with re- have such a faith as puts no difference betweep
markable propriety, be said, on this occasion, to  things you can, and things you cannot do, but makes
have been perfected out of the mouths of babes and  you fully persuaded you can do any thing which
sucklings."-Macknight. But see the note on Psa. tends to the glory of God, and is requisite for the
viii. 2; where the psalmist's words, here referred  promotion of the Christian faith, you shall be able
to, are explained at large.  And he left them-  to perform the most difficult things; which is the
Namely, when the evening was come, both in pru- meaning of the phrase, to remove mountains." Thus
deuce, lest they should have seized him before his we learn that one great end of our Lord in this mihour was come, and in justice, because they had  racle was, to confirm and increase the faith of h;s
forfeited the favour of his presence: he left them as disciples: another was, to warn them against unincorrigible. And went out of the city-Privately, fruitfulness. And all things whatsoever ye shall
with none to attend him but the twelve; to Bethany  ask in prayer-All things that God in his word
-Where the resurrection of Lazarus had procured  authorizes you to ask, as being for your real profit,
him friends, among whom he was always in safety. or that of others, and for God's glory, and therefore
Verses 18-22. In the morning, as he retiurned, he  according to his will, I John v. 14; ye shall receive
hungered —For, being a man, he was subject to all — " Nothing shall be too hard which God hath prothe innocent infirmities of our nature, and he had  mised, and ye by faith and prayer are fit to receive."
come out from Bethany early without eating any  So Baxter. "Faith is the soul, prayer is the body;
thing: And when he saw a fig-tree (Gr. 6vicv jtaIv, both together make a complete man for any service.
a single fig-tree) in the way-Having a fine spread  Faith, if it be right, will excite prayer, and prayer
of leaves upon it, and therefore appearing to be one is not right if it do not spring from faith. This is
of the earlier kind; he came to it-In expectation  the condition of our receiving; we must ask in
of finding figs thereon, for the season of gathering  prayer, believing: the requests of prayer shall not
them was not yet come, Mark xi. 12; and found  be denied: the expectations of faith shall not be
nothing but leaves only-By which it plainly ap- frustrated. We have many promises to this purpose
peared that, though it looked so beautiful, it was a from the mouth of our Lord Jesus, and all to enbarren tree. Thus Christ's just expectations from  courage faith, the principal grace, and prayer, the
flourishing professors are often disappointed; he  principal duty of a Christian. It is but, ask and
comes to many seeking fruit, and finds leaves only: have; believe and receive; and what would we
they have a namne to live, but are dead. And he said, more?" So Henry.
a                                                               173




The chief priests reproved by         ST. MATTHEW.                 the parable of the two sons.
A. M. 4037. 22 And Z all things, whatsoever ye From heaven; he will say unto us, A. M. 4037.
A. D. 33.                                                                          A D. 33.
shall ask in prayer, believing, ye shall Why did ye not then believe him?
receive.                                        26 But if we shall say, Of men; we fear the
23 ST aAnd when  he was come into the  people: c for all hold John as a prophet.
temple, the chief priests and the elders of the   27 And they answered Jesus, and said, We
people came unto him  as he was teaching, cannot tell.  And he said unto them, Neither
and b said, By what authority doest thou these tell I you by what authority I do these things.
things? and who gave thee this authority?     285  But what think ye? A certain man had
24 And Jesus answered and said unto them, two sons; and he came to the first and said,
I also will ask you one thing, which if ye Son, go work to-day in my vineyard.
tell me, I in like wise will tell you by what  29 He answered and said, I will not; but
authority I do these things.                   afterward he repented and went.
25 The baptism  of John, whence was it?   30 And he came to the second, and said
from heaven, or of men? And they reasoned  likewise.  And he answered and said, I go,
with themselves, saying,  If we shall say, sir: and went not.
e Chap. vii. 7; Mark xi. 24; Luke xi. 9; James v. 15; 1 John b Exod. ii. 14; Acts iv. 7; vii. 27.-c Chap. xiv. 5; Mark
iii. 22; v. 14.  a Mark xi. 27; Luke xx. 1.            vi. 20; Luke xx. 6.
Verses 23-27. When hewas come into the temple, and they would not believe him. Thus, by the
the chief priests came-Who thought he violated  question which he put to them, he obliged them to
their right: And the elders of the people-Probably, confess that they had not been able to pass any
members of the sanhedrim, to whom that title most judgment upon John the Baptist, notwithstanding
properly belonged: which is the more probable, as he claimed the character of a messenger from God,
they were the persons under whose cognizance the  and they had sent to examine his pretensions. This
late action of Christ, in purging the temple, would  in effect was to acknowledge themselves incapable
naturally fall. These, with the chief priests, seem  of judging of any prophet whatsoever. "Ye are
purposely to have appeared in a considerable com- come," said he, "to inquire into the proofs of my
pany, to give the more weight to what they said, mission. I agree to submit myself to your examiand, if need were, to bear a united testimony against nation, on condition that you tell me what your dehim. As he was teaching-Which also they sup- termination was concerning John. Was he a true
posed he had no authorityto do, being neither priest, or a false prophet?  You say you do not know.
nor Levite, nor scribe. Some of the priests, (though  But if you were not able to form a judgment con
not as priests,) and all the scribes, were authorized  cerning John, how can you take upon you to judge
teachers. By what authority doest thou these things me?" In this light our Lord's question, in answer
-Publicly teach the people?  And drive out those to theirs, appears to have been formed with the
who had our commission to traffic in the outer court? greatest wisdom; because, whether the priests reJesus answered, Ialso will ask you one thing —Who  plied in the affirmative or in the negative, or gave
have asked me many: The baptism-That is, the no reply at all, they absolutely condemned themwhole ministry; of John, whence was it?-Whence  selves. See Macknight.
had he his commission? from heaven, or of men?-    Verses 28-32. But what think ye —As if he had
Did God or man give him his authority to act and said, You have evaded a direct answer to my questeach? This question reduced the priests and elders tion concerning the baptism of John, and have acto an inextricable dilemma: and they reasoned with  knowledged your ignorance whence it was; but what
themselves, saying, If we shall say, From heaven, think you of your own conduct in these circum&c.-They considered, on the one hand, that if stances? and of all the high professions you make
they should acknowledge John's mission to be from  of an extraordinary reverence for God, and zeal in
God, it would oblige them to acknowledge Christ's his service? I will plainly tell you my judgment
authority; John having more than once borne testi- of it, which is very naturally connected with the
mony to him as the Messiah. On the other hand, if present subject. This our Lord does in two parathey denied John's divine mission, they did not know  bles, in the former of which, by a question which
but the people, who stood listening to Jesus, would  he puts to them, he makes them condemn themstone them; for they generally believed John to  selves. A certain man had two sons-Signifying
have been a prophet, many of them had submitted  two sorts of persons: some that prove better than
to his baptism, and at present not a few held him in they promise, represented by the former of these
high esteem on Christ's account. Wherefore, as sons; others that promise better than they prove,
matters stood, they judged it safest to answer that represented by the latter. And he came to the first
they could not tell whence John's baptism was. -Exhibiting the disobedient, profligate, and wicked
And he said, Neither tell I you-That is, not again  Jews, and open sinners of all descriptions, who,
in express terms: he had often told them before, though they neither professed nor promised to do
174                                                            a




Parable of the vineyard                CHAPTER XXI.                      let out to husbandmen.
A. M. 4037.  31 Whether of them twain did the  and ye, when ye had seen it, re- A.M. 4037
A.D. 33. will of his father?  They say unto  pented not afterward, that ye might     D. 33.
him, The first. Jesus saith unto them, e Verily  believe him.
I say unto you, That the publicans  and   33 ~THear another parable: There was a
the harlots go into the kingdom of God before  certain householder, hwhich planted a vineyou.                                            yard, and hedged it round about, and digged
32 For fJohn came unto you in the way of a wine-press in it, and built a tower, and let
righteousness, and ye believed him not: gbut it out to husbandmen, and iwent into a far
the publicans and the harlots believed him: country:
e Luke vii. 29, 30.-f Chap. iii. 1, &c.-g Luke iii. 12, 13. h Psa. lxxx. 9; Cant. viii. 11; Isa. v. 1; Jer. ii. 21; Mark xii. 1;
Luke xx. 9.  i Chap. xxv. 14, 15.
the will of God, nor gave any reason to hope well bedience to God, their heavenly Father, notwithconcerning them, yet afterward being convinced of standing all their fair speeches and smooth promises:
sin, and brought to repentance by the preaching of here he rises upon them, and shows them, as in a
John the Baptist and Christ, turned from their sins, glass, the high privileges they enjoyed; and their
and sincerely embraced the gospel. The spirit and  exceeding great ingratitude, that, if possible, he
conduct of the second son was an exact picture of might awaken their souls, and disarm them of the
the temper and behaviour of the Pharisees; for in  horrid purpose they had already conceived of murtheir prayers and praises they gave God the most dering him, the true heir of the vineyard whereof
honourable titles, and professed the greatest readi- they were such unfaithful husbandmen. And inness and zeal in his service: but it was a bare pro- deed they must have proceeded to great lengths in
fession, contradicted by all their actions. They  iniquity, and have hardened their hearts above measaid, I go, sir, to work in thy vineyard, but went sure, who could go on in their black design of denot.  Jesus having finished his parable, asked, stroying Jesus, after he had thus plainly shown
Whether of them twain did the will of his Father?  them his knowledge of their design, and laid open
— Without hesitation, they replied, The first-Not their devices, and the dreadful consequences thereof
perceiving that by this answer they condemned  to themselves, to the justice of which they had subthemselves, till Jesus, making a direct application  scribed with their own lips. There was a certain
of the parable, gave them that sharp but just rebuke; householder-Or, master of afamily, representing
Verily I say unto you-Even the most abandoned  God, the proprietor of all; which planted a vineyard
sinners of the age, such as the publicans and har- -The Jewish Church planted in Canaan, reprelots, go into the kingdom of God before you —Are  sented also as a vineyard, Isa. v. 1-4, in a parable on
much more open to conviction, and more readily  which this of our Lord seems to be founded; see
obey the gospel than you. For John came unto  the notes there. There could not be amore natural
you in the way of righteousness —Walking in it as emblem of the church, or one more familiar and
well as teaching it, and gave evident proofs of his obvious for the prophets and our Lord to use in Jumission from God; and ye believed him not-Gave dea, than that of a vineyard; as that country
no credit to the testimony which he bare to me, nor abounded with vineyards, and so gave the people
received his doctrine, and consequently would not constant occasion, by having them always before
enter the vineyard: but the publicans and harlots-  their eyes, to recollect and apply the spiritual inThe most notorious sinners; believed him —Were  structions drawn from them. And the comparison
reformed, and obeyed the gospel, though at first was not only obvious, but natural: and the particuthey said, I will not. And ye, when ye had seen it lars, whereof our Lord and the prophets speak, as
-And could not deny that an amazing change had  they are essential to a vineyard, so do they beautibeen wrought in them, and that persons of the most fully correspond to the essential blessings vouchabandoned characters had been reformed by his safed of God to the Jewish Church. 1st, It is nesermons, which doubtless was a strong proof of his cessary that a vineyard should be planted, for vines
mission from God; yet repented not afterward-Of  are not anywhere the natural produce of the soil.
your opposition to that holy man, nor of your diso- Our Lord, therefore, mentions this particular first.
bedience to his instructions; That ye might believe 2d, Vines being tender plants, and vineyards subject
him-And therefore I solemnly warn you, (for so to the incursions of beasts and enemies, it is neceshis words imply,) that your condition will hereafter sary they should be enclosed. Therefore it is here
be worse than theirs; and that you shall see those  observed that this vineyard was hedged round about;
whom you now despise and abhor, entering into the namely, by the divine protection, which was as a
glory from which you shall be excluded.        wall of fire round the Jewish Church and people,
Verse 33. Hear another parable-In which you  whereby he enclosed and defended them from all
are very nearly concerned, as your own consciences their enemies. But a hedge is not only for defence,
must quickly tell you.  In the preceding parable but for the distinction and separation of property;
of the two sons, our Lord convicted the Pharisees, and so God distinguished and separated his church
the chief priests, and elders, of absolute diso- by the fence of circumcision, and the ceremonial
a                                                            175




Parable of the vineyard                ST. MATTHEW.                        let out to husbanzdmen
A. M. 4037.  34 And when the time of the fruit  37 But last of all he sent unto A.M. 4037.
A.D. 33. drew near, he sent his servants to the  them his son, saying, They will re- A.
husbandmen, k that they might receive the fruits verence my son.
of it.                                            38 But when the husbandmen saw  the son,
35'And the husbandmen took his servants, they said among themselves, mThis is the
and beat one, and killed another, and stoned  heir; ncome, let us kill him, and let us seize
another.                                        on his inheritance.
36 Again, he sent other servants more than   39 ~And they caught him, and cast him
the first: and they did unto them likewise.     out of the vineyard, and slew him.
k Cant. viii. 11, 12.- 12 Chron. xxiv. 21; xxxvi. 16; Neh.   n Psa. ii. 2; Chap. xxvi. 3; xxvii. 1; John xi. 53; Acts iv. 27.
ix. 26; Chap. v. 12; xxiii. 34, 37; Acts vii. 52; 1 Thess. ii. 15; o Chap. xxvi. 50, &c.; Mark xiv. 16, &c.; Luke xxii. 54, &c.;
Heb. xi. 36, 37. —-- Psa. ii. 8; Heb. i. 2.     John xviii. 12, &c.; Acts ii. 23.
law, which were what St. Paul calls the partition  The meaning is, that the Jewish priests and rulers,
wall, which was broken down and taken away in  extremely irritated at the prophets for the freedom
Christ, who yet has appointed a gospel order and  which they used in reproving their sins and exdiscipline to be the hedge round about his church. horting them to a holy life, persecuted and slew
3d, A vineyard, being thus planted and fenced, must them with unrelenting fury. Again he sent other
be provided with a place for the cultivator's recep- servants-Though  his servants were thus indigtion and dwelling; and for the gathering in and re- nantly treated, the good lord of the vineyard being
ceiving of the fruit. Accordingly this householder very long-suffering toward these husbandmen, and
built a tower for the former purpose, and prepared  desirous of bringing them to a sense of their duty,
a wine-press for the latter. So God provided for his instead of immediately punishing them for their unancient church a tabernacle first, and then a temple, grateful and rebellious proceedings, he sent other
wherein the cultivators of his vineyard might dwell extraordinary messengers, more in number than the
and watch continually, (for the priests are the Lord's first. This seems to refer to the latter prophets and
watchmen,) where also he himself promised to  Johnl the Baptist.  But these met with no better
dwell, and give them  the tokens of his presence  treatment than the former from these ungrateful
among them, and pleasure in them: and in this husbandmen.  They did unto them likewise —Beat,
temple he set up his holy altar, which, as the wine- stoned, and killed them. Who would wonder now if
press flowed with the blood of the grapeI was to  his patience and forbearance had been utterly wearied
flow continually with the blood of the sacrifices, the  out, and if he had sent to destroy and remove these
fruits of their obedience, the testimonies of their wicked husbandmen? But more abundant kindness
faith, and then truly acceptable when offered up in  still remained to be shown on his part, to aggravate
faith of the great Sacrifice, whose blood all the  their ingratitude, and to render this perverseness
blood shed in sacrifices prefigured, and who was and cruelty utterly without excuse.  Having yet
himself trodden in the wine-press of the Jfierceness therefore one son, his well-beloved, he sent him also
and wrath of Almighty God.  The next clause, last unto them, saying, They will reverence my son
And let it out to husbandmen, and went into a far -Surely they must needs have some respect for
covntry, signifies no more than that God, having es- him, and will not presume to offer him any injury.
tablished and provided his vineyard with all things  This is spoken after the manner of men: it does not
necessary to render it fruitful to his praise, commit- mean that God supposed they would reverence him,
ted the care and cultivation of it to the priests and  but was mistaken. For numberless predictions in
elders, the ecclesiastical and civil rulers, by whose the Old and New Testaments plainly show that God
ministry the people were to be instructed and go- foresaw, and therefore foretold how they would use
verned, without expecting such extraordinary marks him. But it implies that it might have been reasonof God's constant presence and immediate direc- ably expected they would have reverenced him,
tion a sappeared at his forming them into a church. considering the benevolent design on which he
Verses 34-39. And when the time of fruit drew  came, and the undeniable proofs which he gave of
near-And a return was to be made to the proprie- his divine mission, by his astonishing miracles, his
tor from the profits of the vineyard, which was only  heavenly doctrine, and most holy life. But alas!
let, out to these husbandmen, that they might render far from reverencing him, so inveterate in guilt and
to him duly the fruits agreed on, namely, those of hardened in their crimes were they, that when they
gratitude, love, and obedience; he sent his servants saw him, they said, This is the heir, let us kill him-His extraordinary messengers, the prophets, to  And their impious combinations were attended with
demand and receive those fruits; to instruct, exhort, immediate resolves, and a speedy execution: They
and, when necessary, to reprove these occupiers of caught him —Gr. Xa6ovreq avrov, having seized him,
the vineyard.  And the husbandmen-Far from  they cast him out of the vineyard-Utterly rejected
rendering their Lord his due, took his servants, beat his claim of being either the Messiah, or even a divine
one, killed another, &c.-See notes on Mark xii. 3-5, messenger, and slew him-In a most ignominious and
where this branch of the parable is given more fully. cruel manner; thus filling up the measure of their
176                                                               a




For the abuse of mercies,               CHAPTER XXI.                 the Jews are deprived oJ them.
A. M. 4037.  40 When the lord therefore of the   43 Therefore I say unto you, t The A. M. 4037.
A. D. 33. vineyard  cometh, what will he do  kingdom of God shall be taken from               D.
unto those husbandmen?                            you, and given to a nation bringing forth the
41 P They say unto him, q He will misera- fruits thereof.
oly  destroy those  wicked  men, rand  will  44 And whosoever u shall fall on this stone,
let out his vineyard  unto  other husband- shall be broken: but on whomsoever it shall
men, which shall render him the fruits in their fall, X it will grind him to powder.
seasons.                                           45 And when the chief priests and Phari42 Jesus saith  unto them, s Did ye never sees had heard his parables, they perceived
read in the Scriptures, The stone which the  that he spake of them.
builders rejected, the same is become the head   46 But when they sought to lay hands on
of the corner: this is the Lord's doing, and it him, they feared the multitude, because Y they
is marvellous in our eyes?                       took him for a prophet.
P Luke xx. 16. —-- Luke xxi. 24; Heb. ii. 3.-  r Acts xiii. 46; ii. 20; 1 Pet. ii. 6, 7. —t Chap. viii. 12.  u Isa. viii. 14, 15;
xv. 7; xviii. 6; xxviii. 28; Rom. ix; x; xi.-s Psa. cxviii. 22; Zech. xii. 3; Luke xx. 18; Rom. ix. 33; 1 Pet. ii. 8.  x Isa.
Isa. xxviii. 16; Mark xii. 10; Luke xx. 17; Acts iv. 11; Eph. lx. 12; Dan. ii. 44.-y Ver. 11; Luke vii. 16; John vii. 40.
transgressions, and declaring themselves very mol- 16; when they replied with apparent seriousness,
sters of iniquity. Thus, as in a glass, our Lord set  God forbid.
forth the great ingratitude of the Jewish nation, and    Verses 42, 43. Jesues saith unto them-Luke says,
especially of the chief priests and rulers, and the   e/iXePac avrotg, euLre, having looked on them, namely,
long-suffering of God toward them, with whom he  with great compassion and solemnity in his counhad intrusted his vineyard, and from whom he ex- tenance, he said, Did ye never read, or never repected the fruits thereof.  It is justly observed by  fleet upon this remarkable passage in the Scriptures,
Dr. Doddridge here, that if their saying, This is the  The stone which the builders refused, &c.?-As if
heir, come, let us kill hin, &c., "would have been  he had said, If the vineyard is not to be taken from
the height of folly, as well as wickedness in these  you and given to others, what is the meaning of
husbandmen, it was so much the more proper to re- these words? Do they not plainly foretel that the
present the part the Jewish rulers acted in the mur- Messiah shall be rejected by the Jewish great men,
der of Christ, which they were now projecting, and  their teachers and rulers, the builders of their church
which they accomplished within three days. The  and commonwealth, and that, though they put him
admonition was most graciously given; but served  to death, he shall become the head of the corner, or
only in an astonishing manner to illustrate that de- the head of the church?  Now, what else is this
gree of hardness to which a sinful heart is capable  but that he shall be believed on by the Gentiles, and
of arriving."  But some of these circumstances, unite them to the Church of God, as a head cornerlike that of seizing on the inheritance, may have  stone unites the two sides of a building? This is
been added for the sake of completing the parable, the Lord's doing, and it is marvellous, &c.-The
without any design of expressing by them any par- rejection of the Messiah by the Jews, his reception
ticular part of the conduct of the Jews toward  among the Gentiles, and their admission into the
Christ.                                           church, are all very wonderful events, brought to
Verses 40, 41. When the Lord cometh-Armed  pass by the singular providence of God. Therefore,
with a power which they will be utterly unable to  because God himself has long ago expressly foretold
resist, What wcill he do unto these husband'men-   that this judgment will happen to you; and because
Who had been so treacherous and cruel? With a  it is a most righteous and equitable judgment, I tell
view to their stronger conviction, he refers it to  you plainly, the king dom of God-Which you have
themselves to judge in this case. For God's pro- thus vilely and ungratefully contemned and abused,
ceedings are so unexceptionable, there needs only  shall be taken fromn you, and given to a nation, &c.
an appeal to sinners themselves concerning the  -That is, the gospel of Christ shall be taken from
equity of them.  They say, (for how could they  you, and carried to the Gentiles, who will have
with any decency say otherwise?) He will misera- more regard to the favour shown them, and improve
bly destroy these wicked men —KaKsc aKicf aroroeae  it much better than you have done. It is justly obavr8s, he will put those wretches to a wretched death: served by Dr. Campbell, "that this is one of the
(So Campbell:) and will let out his vineyard to  clearest predictions of the rejection of the Jews and
other husbandmen. Thus, before they were aware, of the call of the Gentiles, which we have in this
they condemned themselves, and signified that their history."
privileges and blessings would be taken from them,   Verses 44-46. Trhosoever shall fall on this stone
the governors of their church and commonwealth  -Which the builders have rejected, but which God
destroyed, and the Gentiles taken to be God's people  will make the head of the corner; that is, whosoin  their stead: an interpretation of the parable  ever shall stumble at me and my doctrine, while I
which our Lord immediately confirmed, Luke xx. am here on earth in this humble form; shall be
VOL. I.              (12)                                             177                a




The parable of                           ST. MATTHEW.                            the marriage-feast.
broken —Shall receive much damage.  This is  upon a great stone, and the other by letting a stone
spoken in allusion to a person stumbling on a stone, fall upon him. But it seems more probable that the
thrown aside as useless; but on whomsoever it shall allusion is to Daniel ii. 34; where the destruction
fall-When raised up to the head of the corner; it of all the opposers of the Messiah's kingdom  is
will grind him to powder-Like a brittle potsherd, described in terms partly similar. See the notes
crushed by the weight of some huge stone falling  there. " The chief priests, perceiving the drift of our
upon it from on high. So whosoever shall oppose  Lord's parables, were highly incensed, and would
me, after my exaltation to glory, and the outpouring  gladly have apprehended him  to punish him that
of my Spirit, for the full revelation of my gospel, and  moment, but they durst not. It is true, they were
proof of my mission, he will bring upon himself ag- not afraid of God, who is the avenger of such
gravated guilt, and dreadful, unavoidable destruction.  crimes, but they were afraid of the people, who conDr. Whitby thinks, that there is an allusion in these  stantly crowded around Jesus in the temple, and
words to the two different ways of stoning among  had openly acknowledged him as their Messiah."'the Jews; the former by throwing a person down  Macknight.
CHAPTER XXII..lere, (1,) in the parable of the marriage-feast, is further set forth the unreasonable obstinacy and wickedness of the Jews 1m
rejectzng the gospel and persecuting God's messengers, and the destruction awaiting them, 1-7. (2,) The calling of the
Gentiles, and their obeying the call, 8-10. (3,) The necessity of holiness in all that embrace the gospel, represented by the
doom of the guest that had not on a wedding-garment, 11-14. (4,) Christ confounds the Pharisees and Herodians, who
hoped to have insnared him by a question respecting the lawfulness of paying tribute to Cesar, 15-22. (5,) He proves the
resurrection in opposition to the Sadducees, whose foolish objection against it he answers, 23-33.  (6,) Discourses with
a Pharisee concerning the first and great command of the law, 34-40.  (7,) Questions the Pharisees concerning the
Messiah's relation to David, 41-46.
4. M. 4037. AND' Jesus answeied a and spake   3 And  sent forth his servants to A. M1.4037.
unto them again by parables, and  call them  that were bidden to the
said,                                              wedding: and they would not come.
2 The kingdom of heaven is like iunto a cer-   4 Again, he sent forth other servants, saying,
tain king, which made a marriage for his son,  Tell them  which are bidden, Behold, I have
* Twentieth Sunday after Trinlty, gospel, verse 1 to  verse 15.-a Luke xiv. 16; Rev. xix. 7, 9.
NOTES ON CHAPTER XXII.                    vants —John the Baptist and the twelve, and the
Verse 1. Jesus spake unto them again by para-  seventy sent forth during our Lord's lifetime; to
bles-That is, spake with reference to what had just call them that were bidden-Teg  Kaesveevsg, that had
passed: for this parable is closely connected with  been before invited-Namely, the Jews, who had
that of the vineyard, delivered at the close of the  been invited from the times of Moses, by the law
preceding chapter. And as our Lord had in that and the prophets, to this long-expected marriage of
foretold the approaching ruin of the Jewish place  the Desire of all nations; and to whom the first
and nation, he goes on in this to vindicate God's  offers of grace and salvation through Christ were
mercy and justice in the rejection of that people and  made, to the wedding, or nuptial banquet, as ya,us
the calling of the Gentiles; admonishing the latter, here properly signifies. And they would not comeat the same time, of the necessity of holiness, and  They were so rude and foolish as to refuse comshowing that if they remained destitute of it, they  plying with the invitation. By this their refusal, and
would meet with the same severity of judgment by the reasons assigned for it, stated here and Luke
which had befallen the disobedient Jews.           xiv. 18, 19, is shown the rejection of the gospel by
Verses 2, 3. The kingdom of heaven is like unto  the Jews, and the carnal causes, not only of their,
a certain king-That is, the dispensation of the gos- but of all men's, refusing to come unto the gospelpel may be well illustrated by that which happened  feast.
in the case of a king; zwho made a marriage for    Verses 4, 5. Again, he sent forth other servantshts son-Our Lord is frequently represented in  The apostles and others, on whom the Holy Ghost
Scripture under the character of abridegroom. The  descended on the day of pentecost, and who thereby
marriage-feast here spoken of is intended to signify  received a fresh commission to call the Jews to rethe blessings of the gospel, which are wet forth under pentance; saying, Tell them which were bidden, I
the emblem of a feast in divers passages of Scrip- have prepared mny dinner, &c.-After Christ's reture, especially Isa. xxv. 6; and Iv. 1, 2; Luke xiv. surrection and ascension, the apostles were sent forth
16; where see the notes. And sent forth his ser- to inform the Jews that the divine mission of Christ
178                                              ( 12* )             a




Invitation to the marriage-feast.      CHAPTER XXII. LMaly make light of it.
A. M. 4037. prepared my dinner: b my oxen and  entreated them  spitefully, and slew  A. M. 4037.
A. D. 3. my fatlings are killed, and all things  them.                                 A. D. 33.
are ready: come unto the marriage.                7 But when the king heard thereof, he was
5 But they made light of it, and went their wroth: and he sent forth C his armies, and deways, one to his farm, another to his mer- stroyed those murderers, and burned up their
chandise:                                        city.
6 And the remnant took his servants, and   S Then saith he to his servants, The wedb Prov. ix. 2.                             c Dan. ix. 36; Luke xix. 27.
was confirmed by his resurrection; that sin was as it was never known in the world that subjects
expiated by his death, and justification, peace with  refused the invitation of their sovereign to the marGod, the influences of his Spirit, and all the other riage of his son; and much less that any persons were
blessings of the gospel, procured for all who would  ever so rude and barbarous as to treat with ignominy
accept them in the way of repentance, faith, and new  and slay the servants of a king, or of any superior,
obedience. But they made light of it —Namely, of who came to invite them to a feast, it must be obthe invitation to the marriage-feast, and of the feast served that, allowing this to be so, it only places the
itself to which they were invited; that is, the pri- crime of the Jews in a more aggravated point of
vileges and blessings of the gospel of Christ. They  view, with respect to whom all this was literally
viewed them as unimportant, and treated them with  true. They whose feet should have been beautiful,
indifference and neglect. And yet they who did so because they brought glad tidings of peace and salwere members of God's visible church, and profes- vation, were treated as the of2tscouring of all things,
sors of the true religion: they had been intrusted  1 Cor. iv. 13. The prophets, and John the Baptist,
for ages with his oracles, which foretold the coming  had been thus abused already, and the apostles and
of the Messiah, described his character and office, other ministers of Christ were to lay their account
his marriage with his church, and the marriage- -with being treated in the same manner. The Jews
feast. And they professed to believe in these ora- were, either directly or indirectly, agents in most of
cles, and to expect and desire his coming. Observe, the persecutions of the first preachers of the gospel:
reader, making light of Christ, and of the salvation  witness the history of the Acts, and the Epistles of
wrought out by him, is the chief cause of the ruin  the apostles.
of many professors of religion. Multitudes perish    Verse 7. And when the king heard thereof; he was
eternally through mere carelessness, who have not wroth —lnasmuch as " the invitation to the marriageany direct aversion to, or enmity against spiritual feast of his son, sent by this king to his supposed
things, but a prevailing indifference and unconcern  friends, was the highest expression of his regard for
about them. And wvent their ways, one to hisfarmn, them, and the greatest honour that could be done to
&c. —Here we have the reason why they madelight them; therefore, when they refused it for such
of the marriage-feast: they had other things to mind, trifling reasons, and were so savagely ungrateful as
in which they took more delight, and which they  to beat, and wound, and kill the servants who had
thought it more concerned them to mind. Thus it come with it, it was justly viewed as a most outis still; the business and profit of worldly employ- rageous affront, an injury that deserved the severest
ments prove with many a great hinderance to their punishment." Accordingly the king resented it exembracing the blessings of the gospel. One must ceedingly, and sent forth his armies, and destroyed
mind what he has; another gain what he wants. those murderers, &c.-This branch of the parable
The country people have their farms to look after, plainly predicted the destruction of the Jews by the
and the town's people must attend to their shops and  Roman armies, called God's armies, because they
trade, and must buy and sell and get gain. And it were appointed by him to execute vengeance upon
must be granted that both farmers and tradesfolk  that once favourite, but now rebellious people. It
must be diligent in business; but not so as to be  is justly observed here by Dr. Doddridge, that " this
thereby prevented from making religion their main  clause must be supposed to come in by way of probusiness. Licitis perimus omnes, said the ancients. lepsis, or anticipation; for it is plain there could not
lWe all perish by lawful things, namely, when un- be time before the feast already prepared was served
lawfully used; when we are so careful and troubled  up, to attempt an execution of this kind."
about many things, as to neglect the one thing    Verses 8-10. Then saith he to his servants, The
needful.                                        wedding is ready-That is, the marriage-feast is preVerse 6. And the remnant-Or the rest of them, pared; but they which were bidden were not worthy
who did not go to farms or merchandise, who were  -Were not disposed to receive the' gospel, not
neither husbandmen nor tradesmen, but ecclesias- willing to repent and believe, and behave kindly to
tics; namely, the scribes and Pharisees, and chief the preachers of it: which is the description Christ
priests; took [Gr. tcparwvavreg, laying hold on] his  gives to his apostles of those whom they were to
servants, entreated themn  spitefully [or rather, account aetot, worthy, chap. x. 11-14. These here
shamefully,] and slewe them —If it be objected that spoken of were aljtrXvaavrref (ver. 5,) slighters, dethese circumstances of the parable are improbable,  spisers of the spiritual banquet, out of love to their
a                                                               179




The man without a                     ST. MATTHEW.                           wedding-garmnent
A. M. 4037. ding is ready, but they which were   11 And when the king came in to A. I. 40n7.
A. D. 33.                                                                            A. D. 33.
bidden were not d worthy.             see the guests, he saw there a man
9 Go ye therefore into the highways, and as  fwhich had not on a wedding-garment
many as ye shall find, bid to the marriage.      12 And he saith unto  him, Friend, how
10 So those servants went out into the high- camest thou in hither, not having a weddingways, and e gathered together all as many as garment? And he was speechless.
they found, both bad and good: and the wed-   13 Then said the king to the servants, Bind
ding was furnished with guests.                 him hand and foot, and take him  away, and
d Ch. x. 11, 13; Acts xiii. 46.-e Ch. xiii. 38, 47.-f 2 Cor. v. 3; Eph. iv. 24; Col. iii. 10, 12; Rev. iii. 4; xvi. 15; xix. 8.
secular interests; they loved other things more than  ordered each, on his applying to the ruler of the
Christ and the blessings of his kingdom; which he feast, to be presented with a proper garment, that
that doth, says Christ, is not worthy of me, because  they might all be clothed in a manner becoming the
he will not take up his cross and follow me, chap. magnificence of the solemnity. But this man either
x. 37, 38. Goye therefore, &c.-As if he had said, Yet neglected to apply, or refused to accept and put on,
let not the provisions I have made be lost; but go  the garment offered him, which was the circuminto the highways, Gr. 61te:oS0- rev o&dv, the byways, stance that rendered his conduct inexcusable. "That
or turnings of the road: or, as others interpret the  persons making an entertainment sometimes furexpression, the ways most frequented, or the places nished the habits in which the guests should appear,
where several streets and roads meet. As this is is evident from what Homer (Odyss., lib. viii.
intended of the calling of the Gentiles, it intimates, verse 402) says of Ulysses, being thus furnished
that the Gentiles had as little reason to expect the  by the Phwaacians."  See also Odyss., lib. iv. verses
call of the gospel, as common passengers and tra- 47-51, where Homer tells us, that Telemachus and
vellers to expect an invitation to a royal banquet. Pisistratus, happening to arrive at Menelaus's house
The offer of Christ and salvation to them, was, 1st, in Lacedaemon, while he was solemnizing the nupunlooked for; for they had had no previous notice  tials of his son and daughter, the maids of the house
of any such thing being intended: whereas the Jews washed the strangers, anointed them, dressed them,
had had notice of the gospel long before, and ex- and set them down by their master at table. " It:s
pected the Messiah and his kingdom. See Isaiah  manifest also, from the account which Diodorus
lxv. 1, 2. 2d, It was universal, and undistinguish- gives of the great hospitality of Gellias the Sicilian,
ing; go and bid as many as you find, high and low, who readily received all strangers, and at once suprich and poor, bond and free, young and old, Jew  plied five hundred horsemen with clothes, who, by
and Gentile; tell them all they shall be welcome to  a violent storm, were driven to take shelter with
gospel privileges upon gospel terms; whoever will, him; (Diod. Sic., lib. xiii., p. 375, edit. Steph.)-Now
let him conme, without exception. So those servants it was usual, more especially at marriage-feasts, for
went out —As their Lord had commanded them, and  persons to appear in a sumptuous dress, adorned,
gathered as many as they found, good and badtul-  as some writers tell us, with florid embroidery, (see
Giving a free invitation to all, whatever their cha- Dr. Hammond,) though many times white garments
racter had formerly been. Thus, when the gospel seem to have been used on such occasions: (comwas rejected by the Jews, the apostles, in obedience  pare Rev. xix. 8, 9.) We must therefore conclude,
to Christ's command, went into all parts of the not only from the magnificence of the preparations,
world, and preached it to every creature that was to which we must suppose the wardrobe of the
willing to hear it; preached repentance and remis- prince corresponded, but likewise from the followsion 6' sins in Christ's name among all nations,  ing circumstance of resentment against this guest,
Mark xvi. 16; Luke xxiv. 47.  And the wedding  that a robe wvas offered but refused by him. And
was furnished with guests-Great multitudes were  this is a circumstance, which, as Calvin observes, is
gathered into the gospel church.                admirably suited to the method of God's dealing
Verse 11. And when the king came in to see the with us; who indeed requires holiness in order to
guests-The members of the visible church; he saw  our receiving the benefits of the gospel; but is grathere a man which had not on a wedding-garmnent ciously pleased to work it in us by his Holy Spirit;
-To explain this, it must be observed, it was usual and therefore may justly resent and punish our negin the eastern countries to present the guests at lect of so great a favour." —Doddridge.
marriages, and other solemnities, with garments    Verses 12,13. lFriend, how camest thou in hitherwherein they were to appear, and the number of How camest thou to presume to enter into my
them was esteemed an evidence of the wealth and  church, by taking upon thee a profession of my remagnificence of the giver. This king, therefore, ligion, and to sit down among the guests, or associhaving invited so many from the lanes, and hedges. ate thyself with my disciples; cnot having on a wedand highways, who could never have provided  ding-garment?-Not having put off the old man and
themselves with proper raiment in which to make put on the new, not being made a new creature, not
their appearance at this marriage-feast, according to  having put on the Lord Jesus Christ in holy graces
the custom of the country, must be supposed to have and moral virtues. "It is needless to dispnte," says
180                                                              a




Ti e Pharisees                          CHAPTER XXII.                      conspire against Christ.
L. M. 4037. cast hint g into outer darkness: there  counsel how they might entangle him  A. M. 4037.
shall be weeping and gnashing of in his talk.                                    A. D.33
teeth.                                             16 And they sent out unto him  their disci14 h For many are called, but few  are cho- ples, with the Herodians, saying. Master, we
sen.                                              know that thou at'r true, and teachest the way
15   i Then went the Pharisees, and took  of God in truth, neither carest thou for any
g Ch. viii. 12.-h Ch. xx. 16.  * Twenty-third Sunday after Trinity, gospel, verse 15 to 23.-i Mark xii. 13; Luke xx. 20.
Calvin, "about the wedding-garment, whether it be    Verse 14. For many are called —Nor imagine,
faith, or a pious, holy life. For neither can faith  (as if our Lord had said,) that this will be the case
be separated from good works, nor can good works  of one alone; for though it be a dreadful truth, yet
proceed except from  faith.  Christ's meaning is  I must say, that even the greatest part of those to
only that we are called in order that we may be  whom the gospel is offered, will either openly reject
renewed in our minds after his image. And there- or secretly disobey it; and while indeed many are
fore, that we may remain always in his house, the  called to the gospel-feast, it willbe manifest by their
old man, with his filthiness, must be put off, and a  disregarding it, there are but few chosen in such a
new life designed, that our attire may be such as is sense as finally to partake of its blessings. In short,
suitable to so honourable an invitation."  And he  many hear, few believe: many are members of the
was speechless-Gr. etyn0vr, he was struck'speech- visible, but few of the invisible church.
less. "This is the true import of the original word,   Verses 15-17. Then zwent the Pharisees-Greatly
which is rendered very improperly in our transla-  incensed by the two last parables delivered by our
tion, he was speechless; as from hence the English  Lord; and took counsel how they might entangle
reader is led to conceive that the man was dumb, and  him in his talk-Gr. ~rayL6evaUrov evaoyo, might enso could not speak; whereas he was made dumb only  trap him in his discourse, so as to find something
by self-condemnation and conviction, even as Christ on which they might ground an accusation against
made dumb —e(tauoe, —or put to silence) the Saddu- him, and effect his destruction. And they sent out
cees, verse 34; and as Peter would have us to make  their disciples-Persons who had imbibed their
speechless, orput to silence, (p0tsv,) the ignorance of  spirit of hostility against him, and entered fully
foolish men." See Gerhard's Continuation. Then  into their designs; with the Herodians-" Probasail the king to his servants, Bintd him hand and  bly," says Dr. Campbell, " partisans of Herod Antifoot, &c.-Thus, 1st, Christ commands the minis- pas, tetrarch of Galilee, who were for the continuters of his gospel, to whom the exercise of discipline  ance of the royal power in the descendants of Herod
in his church is committed, to exclude from the so- the Great, an object which, it appears, the greater
ciety of the faithful all who, by walking disorderly, part of the nation, especially the Pharisees, did not
bring a reproach upon the gospel, and to leave them  favour. They considered that family not indeed as
to outer darkness, or the darkness without the pale  idolaters, but as great conformists to the idolatrous
of the church; that is, heathenish darkness. In  customs of both Greeks and Romans, whose favour
other words, as is expressed chap. xviii. 17, to let they spared no means to secure. The notion adoptsuch be unto them as heathen and as publicans.  ed by some, that the Herodians were those who
But, 2d, This clause of the sentence is to be chiefly  believed Herod to be the Messiah, hardly deserves
referred to the last judgment, when Christ will to be mentioned, as there is no evidence that such
command his angels to gather out of his king dom  an opinion was maintained by any body."  On acnot only all things that qofend, but themn which do  count of their zeal for Herod's family, they were of
iniquity, and to cast them into the darkness which  course also zealous for the authority of the Romans,
is without the heavenly city, namely, into the dark- by whose means Herod was made and continued
hess of hell, where there is weeping and gnashing  king. Their views and designs being therefore diaof teeth.  The mention of outer darkness in the  metrically opposite to those of the Pharisees, there
parable, in the connection in which it stands, "would  had long existed the most bitter enmity between the
incline one to think, either that the word apt;ov,)   two sects. So that the conjunction of their counsels
rendered dinner, verse 4, may signify supper as against Christ is a very memorable proof of the
well as dinner; or that the king is represented as keenness of that malice which could thus cause
visiting the guests in the evening. But not to insist them  to forget so deep a quarrel with each other.
on this, which is of little moment, it is well known  In order to insnare Christ, they came to him, feignthat banquets of this kind were generally celebrated  ing themselves just men, (Luke xx. 20,) men who
in rooms richly adorned: and considering how  had a great veneration for the divine law, and a
splendid and magnificent the entertainments of the  dread of doing any thing inconsistent with it; and,
eastern princes were, it cannot be thought an un- under that mask, accosted Christ with an air of great
natural circumstance, that such an affront as this, respect, and flattering expressions of the highest
offered to the king, his son, his bride, and the rest esteem, saying, Master, we know that thou art true
of the company, should be punished with such bonds - A person of the greatest uprightness and integrity;
and thrown into a dungeon."                      i anzd teachest the way of God in truth —l)eclarest
a                                                                 181




The Pharisees question Christ         ST. MATTHEW.                  concerning tribute to Cesar
A. M 4037. nman: for thou regardest not the   21 They  say unto him, Cesar's. A.M. 4037
A. D. 33.                                                                             X.D. 3a.
person of men.                        Then  saith he unto them, kRen-  A. D. 3
17 Tell us therefore, What thinkest thou? der therefore unto Cesar the things which are
Is it lawful to give tribute unto Cesar, or not?   Cesar's; and unto God the things that are
IS But Jesus perceived their wickedness, and  God's.
said, Why tempt ye me, ye hypocrites?            22 When they had heard these words, they
19 Show me the tribute-money.  And they  marvelled, and left him, and went their way.
brought unto him a I penny.                      23 ~ I The same day came to him the Sad20 And he saith unto them, Whose is this  ducees, mwhich say that there is no resurrecimage, and 2 superscription?                   tion, and asked him,
1 In value sevenpence halfpenny sterling: Chap. xx. 2.  k Chap. xvii. 25; Rom. xiii. 7.-' Mark xii. 18; Luke xx.
2 Or, inscription.                            27.-  m Acts xxii. 8.
his will with perfect impartiality and fidelity; neither  see that ye render to God the things that are God's.
carest thou for the censure or applause of any man;  When they had heard,  c., they marvelled and left
for thou regardest not the person of men-Thou  him —" So unexpected an answer, in which Jesus
favourest no man for his riches or greatness, nor clearly confuted them on their own principles, and
art influenced by complaisance or fear, or any pri- showed that the rights of God and the magistrate
vate view whatever, to deviate from the strictest do not interfere in the least, (because magistrates
integrity and veracity.  Tell uts, therefore, is it are God's deputies, and rule by his authority,) quite
lawful to give tribute unto Cesar?-In asking this disconcerted and silenced those crafty enemies.
question they imagined that it was not in Christ's  They were astonished at his having perceived their
power to decide the point, without making himself design, as well as at the wisdom by which he avoidobnoxious to one or other of the parties which had  ed the snare, and went off inwardly vexed and not
divided upon it. If he should say, it was lawful; a little ashamed."' —Macknight.
they believed the people, in whose hearing the ques-   Verse 23. The same day camne to him the Saddution was proposed, would be incensed against him, cees-Concerning whose doctrines and conduct see
not ohly as a base pretender, who, on being attacked, note on chapter iii. 7; which say, there is no resurpublicly renounced the character of the Messiah, rectioz —Nor indeed any future life at all, as the word
which he had assumed among his friends; (it being, avacaatc, here rendered resurrection, is considered
as they supposed, a principal office of the Messiah  by many learned men as signifying; their doctrine
to deliver them from a foreign yoke;) but as a flat- being, that when the body dies the soul dies with it,
terer of princes also, and a betrayer of the liberties  and that there is no state of rewards or punishments
of his country. But if he should affirm that it was after death, and no judgment to come. "The word
unlawful to pay, the Herodians resolved to inform  avag:aact,': says Dr. Campbell, " is indeed the comthe governor of it, who they hoped would punish  mon term by which the resurrection, properly so
him as a fomenter of sedition. Highly elated there- called, is denominated in the New Testament; yet
fore with their project, they came and proposed  this is neither the only nor the primitive import of
their question.                                 it. When applied to the dead, the word denotes
Verses 18-22. But Jesus perceived their wicked- properly no more than a renewal of life to them, in
ness, (and craftiness, Luke,) in this their address, whatever manner this happens. The Pharisees
however pious and respectful it appeared; and said, themselves did not universally mean by this term
Why tempt ye me?-That is, Why do ye try mne by  the reunion of soul and body, as is evident from the
such an insnaring question, and seek to draw me  account which the Jewish historian gives of their
into danger by it?  Ye hypocrites-Making con- doctrine, as well as from some passages in the gosscience and a pure regard to the divine will your pre- pels. To say, therefore, in English, that they deny
tence for asking the question, while your design is the resurrection, is to give a very defective account
to bring about my destruction. Show me the tribute- of their sentiments on this topic, for they denied the
money-Which is demanded of you. It seems the  existence of angels and all separate spirits; in which
Romans chose to receive this tribute in their own  they went much further than [many of] the pagans,
coin. And they brought unto him a penny-A de- who,, though they denied what Christians call the
narius, stamped with the head of Cesar. He saith, resurrection of the body, yet acknowledged a state
Whose is this image-Which is struck upon the  after death wherein the souls of the deceased exist,
coin? They say unto him, Cesar's-Plainly ac- and receive the reward or punishment of their ace
knowledging, by their having received his coin, that tions."  The doctor therefore renders the clause,
they were under his government. And indeed this  Who say there is no future life, which version, he
is a standing rule. The current coin of every na- observes, not only gives a juster representation of
tion shows who is the supreme governor of it. Rez- the Sadducean hypothesis, but is the only version
der therefore, ye Pharisees, to Cesar, the things which makes our Lord's argument appear pertinent,
which ye yourselves.acknowledge to be Cesar's: and levelled against the doctrine which he wanted
and, ye Herodians, while ye are zealous for Cesar, to refute. In the common version they are said tV
a                182




C r-ist proves the resurrection,      CHAPTER XXII.               in opposition to the Sadducees.
A. M. 4037.  24 Saying, Master, n Moses said, If shall she be of the seven? for they A. M. 4037.
A. D. 33.                                                                             A. D. 33.
a man die, having no children, his all had her.
brother: shall marry his wife, and raise up seed   29 Jesus answered and said unto them, Ye
unto his brother.                               do err, P not knowing the Scriptures, nor the
25 Now, there were with us seven brethren: power of God.
and the first, when he had married a wife, de-  30 For in the resurrection, they neither marry,
ceased; and, having no issue, left his wife unto  nor are given in marriage, but q are as the anhis brother.                                    gels of God in heaven.
26 Likewise the second also, and the third,   31 But as touching the resurrection of the
unto the 3 seventh.                             dead, have ye not read that which was spoken
27 And last of all the woman died also.        unto you by God, saying,
28 Therefore, in the resurrection, whose wife   32 r I am the God of Abraham, and the God
n Dent. xxv. 5.-3 Gr. seven.-P John xx. 9.  r Exod. iii. 6, 16; Mark xii. 26; Luke xx. 37; Acts vii. 32;
q 1 John iii. 2.                                 Heb. xi. 16.
deny the resurrection, that is, that the soul and  resurrection, or future state, that every man's wife
the body of man shall hereafter be reunited; and  should be restored to him."-Macknight.
our Lord brings an argument from the Pentateuch    Verses 29, 30. Jesus answered, Ye do err, not
to prove —What? Not that they shall be reunited, knowing the Scriptures-Which plainly assert afu(to this it has not even the most distant relation,) ture state; nor the power of God-Who created spibut that the soul subsists after the body is dissolved. rit as well as matter, and can preserve it in existence
This many would have admitted, who denied the re- when the body is dissolved, and can also raise the
surrection; yet so evidently did his argument strike  body from the dust and render it immortal; and who
at the root of the scheme of the Sadducees, that they  can make the whole man completely happy in the
were silenced by it, and, to the conviction of the  knowledge, love, and enjoyment of himself, without
hearers, confuted. Now this could not have hap- any of the pleasures or objects of this visible and
pened, if the fundamental error of the Sadducees temporal world. For in the resurrection they neihad been barely the denial of the resurrection of ther marry, &c.-Our Lord proceeds to observe
the body, and not the denial of the immortality of further, that they entirely mistook the nature of the
the soul, or of its actual subsistence after death. If life to be enjoyed in a future state: that those who
possible, the words, Luke xx. 38, wravrer avrT rwatv, attained it being as the angels of God, incorruptible
all live to him, (namely, the patriarchs and all the  and immortal, marriage and the procreation of an
faithful dead,) make it still more evident that our offspring were no longer necessary to continue the
Lord considered this, namely, the proving that the  species, or maintain the population of the spiritual
soul still continued to live after a person's natural world.
death, was all that was incumbent on one who would    Verses 31, 32. But as touching the resurrection
confute the Sadducees. Now if this was the sub- of the dead-Or the future state, (see on verse 23,)
version of Sadducism, Sadducism must have con- have ye not read that which was spoken by Godsisted in denying that the soul continues to live af- Namely, in the books of Moses, for which the Sadter the body dies. Certainly our Lord's answer ducees had a peculiar value; but which Christ here
here, and much of St. Paul's reasoning, I Cor. xv., shows they did not understand; but were as ignoproceeds on the supposition of such a denial. Thus, rant of thefn as they were of the power of God,
2 Mac. xii. 42-44, the author proves that Judas be- They had drawn their objection to a future state
lieved a resurrection, from his offering sacrifices for from the writings of Moses; and from those writthe souls of the slain, which shows that by a resur- ings Christ demonstrates the certainty of a future
rection he meant a future state.                state! I am the God of Abraham, &c.-The arguVerses 24-28. Master, Moses said, If a man die, ment runs thus: God is not the God of the dead,
&c.-"- The argument by which the Sadducees en- but of the living: (for that expression, Thy God,
deavoured to confute the notion of a future state  implies both benefit from God to man, and duty from
-was taken from the Jewish law of marriage, which, man to God:) but he is the God of Abraham, Isaac,
to give their objection the better colour, they obser- and Jacob: therefore Abraham, Isaac, and Jacob,
ved was God's law, delivered by Moses. As they  are not dead, but living. Therefore the soul does not
believed the soul to be nothing but a more refined  die with the body. So indeed the Sadducees supkind of matter, they thought if there was any fu- posed, and it was on this ground that they denied
ture state, it must resemble the present; and, that the resurrection and a future state. It cannot be
men being in that state material and mortal, the  objected to this interpretation, that it lays too much
numan race could not be continued, nor the indivi- stress on the words, Iamn, which are not in the Heduals made happy, without the pleasures and con- brew. For our Lord's application of the citation in
veniences of marriage. Hence they affirmed it to  the present tense, (Kc e;-v o ipeoc geoc venpnov, God is
be a necessary consequence of the doctrine of the  not the God of the dead,) plainly implies that no
a                                                               183




A Pharisee inquires about the         ST. MATTHEW.                first and great commandment.
A. M.4037. of Isaac, and the God of Jacob?   35 Then one of them  which was A. M. 4037
A.D. 33. God is not the God of the dclead, but u a lawyer, asked him  a question   A.D. 33
of the living.                                  tempting him, and saying,
33 And when the multitude heard this, s they   36 Master, which is the great commandment
were astonished at his doctrine.               in the law?
34 "" tBut when the Pharisees had heard   37 Jesus said unto him, XThou  shalt love
that he had put the Sadducees to silence, they  the Lord thy God with all thy heart, and with
were gathered together.                         all thy soul, and with all thy mind.
s Chap. vii. 28.-* Eighteenth Sunday after Trinity, gospel,    t Mark xii. 28.-u Luke x. 25. -  Deut. vi. 5; x. 12;
verse 34 to the end.                            xxx. 6; Luke x. 27.
other tense of the verb can be supplied. Accord- with so complete an answer to a cavil in which the
inglythe words are so rendered by the LXX., Eyc/ Sadducees were wont to triumph as invincible;
et/u o OeeO' rs rapoC ay, Oeog A6paau, &c., I am the God  they were astonished at his doctrine-At the clearof thy father, the God of Abralham, &c.; Exod. iii. 6. ness and solidity of his reasoning, and the manifest
In a similar way Dr. Campbell states the argument: confutation of a sect whose principles they consider" When God appeared to Moses in the bush, (which  ed as fundamentally erroneous, and subversive of
was long after the death of the patriarchs,) he said  all piety and virtue.
unto him, I amn the God of Abraham, ~c.; now God    Verses 34-36. When the Pharisees heard that he
is not the God of the dead, of those who, being des- had put the Sadducees to silence-Gr. oTLt Eptqoce,
titute of life, and consequently of sensibility, can  that he had stopped their mouths, or so confuted
neither know nor honour him: he is the God of that he had confounded themn  and rendered them
those only who love and adore him, and are by con- unable to make any reply; they were gathered tosequence alive. Thesepatriarchs,therefore, though  gether-It is not said with what design: but it is
dead in respect to us, who enjoy their presence here  probable from verses 15, 16, with a malicious one,
no longer, are alive in respect of God, whom they  namely, to try, though the Sadducees had been
still serve and worship."  Others, however, choose  baffled in their attempt upon him, as they themselves
to explain the argument thus: To be the God of any  had also been, when they united with the Herodians,
person is to be his exceeding great reward, Gen. xv. 1. if they could yet any way expose him to the peoWherefore, as the patriarchs died without having  ple.' Then one of them, a lawyer-Or teacher of the
obtained the promises, Heb. xi. 39, they must law, (namely, of Moses,) as the word vo/,uoc always
exist in another state to enjoy them, that the vera- means in the New Testament, that is, a scribe, asked
city of God may remain sure. Besides, the apostle  him a question, tempting, or trying him-Not, it
tells us that God is not ashamed to be called their seems, with any ill design, but barely to make furGod, because he has prepared for them a city, Heb. ther trial of that wisdom which he had shown in
xi. 16, which implies, that he would have reckoned  silencing the Sadducees. For, according to Mark, it
it infinitely beneath him to own his relation, as God, was in consequence of hisperceiving that our Lord
to any one for whom he had not provided a state  had answered the Sadducees well, that this person
of permanent happiness.  The argument, taken  asked the questionherementioned.  Mlaster, which
either way, is conclusive; for which cause we may  is the great commandment in the law?-This was
suppose that both the senses of it were intended, a famolls question among the Jews. " Some of their
Lo render it full of demonstration.             doctors declared that the law of sacrifices was the
With what satisfaction should we read this vindi- great commandment, because sacrifices were both
cation of so important an article of ohr faith and  the expiations of sin and thanksgivings for mercies;
hope! How easily did our Lord unravel and ex- others bestowed this honour on the law of circumpose the boasted argument of the Sadducees, and  cision, because it was the sign of the covenant
cover with just confusion all the pride of those bold  established between God and the nation; a third sort
wits, who valued themselves so much on that ima- yielded to the law of the sabbath, because, by that
ginary penetration, which laid men almost on a le- appointment, both the knowledge and practice of
vel with brutes. Indeed, objections against the re- the institutions of Moses were preserved; and to
surrection and a future state, much more plausible  name no more, there were some who affirmed the
than this of theirs, may be answered in that one law of meats and washings to be of the greatest imsaying of our Lord's: Ye know not the Scriptures  portance, because thereby the people of God were
nor the power of God. Were the Scripture doctrine  effectually separated from the company and converon this subject considered on the one hand, and the  sations of the heathen."  But Jesus, with much
omnipotence of the Creator on the other, it could  better reason, decided in favour of a command innot seem incredible to any that God should preserve  clusive of the whole of piety, and leading to every
the soul in immortality, or raise the dead. Acts holy temper, word, and work.
xxvi. 8.                                          Verses 37-40. Jesus said, Thou shalt love the
Verse 33. And when the mnultitude-Which was  Lord thy God with all thy heart-Concerning this
present in the temple at the time; heard this —This  first and reat commandment, and the words where
unthought-of, and yet convincing argument, together I with Mosesprefaced it, see note on Deut. vi. b; and
184                                                             a




Of the iMessiah's                     CHAPTER XXII.                         relations to Dcavia.
A. M. 4037.  3S This is the first and great cornm-  43 He saith unto them, How then A. M. 4037.
A. D.     mandment.                   doth David in spirit b call him  Lord, A. D 3.
39 And the second is like unto it, Y Thou  saying,
shalt love thy neighbour as thyself.             44 c The LORD said unto my Lord, Sit thou
40 z On these two commandments hang all on my right hand, till I make thine enemies
he law and the prophets.                       thy footstool?
41 ~[ a While the Pharisees were gathered   45 If David then called him Lord, how is he
together, Jesus asked them,                     his son?
42 Saying, What think ye of Christ? whose   46 d And no man was able to answer him a
son is he?  They say unto him, The son of word, e neither durst any nman, from that day
David.                                          forth, ask him any more questions.
Y Lev. xix. 18; Chap..xix. 19; Mark xii. 31; Luke x. 27; Rom.   b Acts ii. 34.  c Psa. cx. 1; Acts ii. 34; 1 Cor. xv. 25;
xiii. 9; Gal. v. 14; James ii. 8.-z Chap. vii. 12; 1 Tim. i. 5. Heb. i. 13; x. 12, 13. —d Luke xiv.. 6.  e Mark xii. 34; Luke
a Mark xii. 35; Luke xx. 41.                    xx. 40.
for the elucidation of this whole paragraph, see  them to give him, from Psa. lxxxix. 35, 36; and Isa.
the notes on Mark xii. 28-34, where the conversation  xi. 1." He saith, How then doth David in spirit,
which our Lord had with this scribe is related more  rather, by the Spirit; that is, by inspiration; call
at large.  On these two commandments hang all him Lord-If he be merely the son, or descendant
the law and the prophets-That is, they contain the  of David? if he be, as you suppose, the son of man,
substance or abridgment of all the religious and  a mere man?  "The doctors, it seems, did notlook
moral duties contained in the law and the prophets, for any thing in their Messiah more excellent than
which therefore may be all said to hang or depend  the most exalted perfections of human nature; for,
on them. The expression, says Dr. Whitby, is a though they called him the Son of God, they had
metaphor taken from a custom mentioned by Ter- no notion that he was God, and so could offer no
tullian of hanging up their laws in a public place to  solution of the difficulty. Yet the latter question
be seen of all men; and it imports that in these pre- might have shown them their error. For if the
cepts is compendiously contained all that the law  Messiah was to be only a secular prince, as they
and prophets require, in reference to our duty to  supposed, ruling the men of his own time, he never
God and man; for though there be some precepts  could have been called Lord by persons who died
of temperance which we owe to ourselves, yet are  before he was born; far less would so mighty a king
they such as we may be moved to perform from  as David, who also was his progenitor, have called
the true love of God and of our neighbour; whom  him Lord. Wherefore, since he rules over, not the
f we truly love we cannot be wanting in them. vulgar dead only of former ages, but even over the
For the love of God will make us humble and con- kings from whom he was himself descended, and
tented with our lot; it will preserve us from all his kingdom comprehends the men of all countries
intemperance, impatience, and unholy desires; it and times, past, present, and to come, the doctors,
will make us watchful over ourselves, that we may  if they had thought accurately upon the subject,
keep a good conscience, and solicitous for our eter- should have expected in their Messiah a king differnal welfare. And the love of our neighbour will ent from all other kings whatever. Besides, he is
free us from all angry passions, envy, malice, re- to sit at God's right hand till his enemies are made
venge, and other unkind tempers: so that both taken  thefootstool of his feet; made thoroughly subject
together will introduce into us the whole mind that unto him. Numbers of Christ's enemies are subwas in Christ, and cause us to walk as he walked.  jected to him in this life; and they who will not bow
Verses 41-46. While the Pharisees were gath- to him willingly, shall, like the rebellious subjects
ered, &c.-That is, during this conference, expect- of other kingdoms, be reduced by punishment.
ing to have found an opportunity to insnare him, as Being constituted universal judge, all, whether
he was still teaching the people in the temple; Jesus  friends or enemies, shall appear before his tribunal,
asked then-" The Pharisees, having in the course  where, by the highest exercise of kingly power, he
of our Lord's ministry proposed many difficult shall doom each to his unchangeable state."  Aznd
questions to him, with a view to try his prophetical no man was able to answer him a sword-None of
gifts, he, in his turn, now that a body of them was them could offer the least shadow of a solution to
gathered together, thought fit to make trial of their the difficulty which he had proposed.  Neither
skill in the sacred writings. For this purpose he  durst any man ask himr any more questions-" The
publicly asked their opinion of a difficulty concern- repeated proofs which he had given of the prodiing the Messiah's pedigree, arising from Psa. cx.: gious depth of his understanding, had impressed
What think ye of Christ? whose son is he?-  them with such an opinion of his wisdom, that they
Whose son do you expect the Messiah to be, who  judged it impossible to insnare him in his discourse.
was promised to the fathers?  They say unto him, For which reason they left off attempting it, and
The son of David-This was the common title of from that day forth troubled him no more with their
the Messiah in that day, which the scribes taught insidious questions." —Macknight.
a                             185




Jesus warns the people against           ST. MATTHEW.                the hypocrzsy of the Pharisees.
CHAPTER XXIII.
In the preceding chapter we had an account of several discourses of Christ with the scribes and Pharisees; here we have
his discourse concerning them. (1,) He allows their office, 2, 3. (2,) He warns his disciples against imitating their
hypocrisy and pride, 4-12. (3,) He denounces divers woes on them for their blindness, hypocrisy, and iniquity, 13-33.
(4,) He passes sentence upon Jerusalem, and foretels the destruction of the city and temple, especially for the sin of persecution, 34-39.
A. M. 4037. THEN  spake Jesus to the multi- but they themselves will not move A. M. 4037.
A. D. 33.  1  tude, and to his disciples,        them with one of their fingers.          A. D. 33.
2 Saying, a The scribes and the Pharisees sit   5 But d all their works they do for to be seen
in Moses's seat:                                  of men: e they make broad their phylacteries,
3 All therefore whatsoever they bid you ob- and enlarge the borders of their garments,
serve, that observe and  do: but do  not ye   6 f And love the uppermost rooms at feasts,
after their works: for bthey say, and do not.    and the chief seats in the synagogues,
4 c For they bind heavy burdens, and grievous   7 And greetings in the markets, and to be
to be borne, and lay them on men's shoulders; called of men, Rabbi, rabbi.
a Neh. viii. 4, 8; Mal. ii. 7; Mark xii. 38; Luke xx. 45.   d Chap. vi. 1, 2, 5, 16.-  e Num. xv. 38; Deut. vi. 8; xxii. 12;
b Rom. ii. 19, &c.-c Luke xi. 46;'Acts xv. 10; Gal. vi. 13. Prov. iii. 3.  f Mark xii. 38, 39; Luke xi. 43; xx. 46; 3 John 9.
NOTES ON CHAPTER XXIII.                  tions and traditions under the highest penalties:
Verses 1-3. Then spake Jesus to the multitude-   witness their many additions to the law of the sabLeaving all converse with his adversaries; whom  bath, by which they made that day a.burden, which
henow gave up to the hardness of their hearts. The  was designed to be a joy and delight: but they themscribes and Pharisees sit in Moses's seat-Or, selves will not move them with one of theirfingerschair-That is, read and expound the law of Moses, They press upon the people a strictness in religion
and are the appointed teachers of the people. The  which they themselves will not be bound by, but
Jewish doctors, as is well known, always taught sit- secretly transgress their own traditions, which they
ting. The name Pharisees being the appellation  publicly enforce.
of a sect, it cannot be supposed that our Lord meant   Verses 5-7. All their works they do to be seen of
to say of all the party that they sat in Moses's chair. men-They have the praise of men in view in all
Such a character was applicable to none but the  their actions. Hence they are constant and abunddoctors of the sect; for which reason we must sup- ant in those duties of religion which come under
pose that the name scribes and Pharisees is a  the observation of men; but with respect to those
Hebraism  for the Pharisean scribes.  All there- that are of a more spiritual nature, and lie between
fore they bid you observe, &c. —That is, all that they  God and their own souls, or should be performed in
read out of the law, and enforce on the manifest the retirements of their closets, they desire to be
authority thereof, that observe and do-Readily and  excused. As the mere form of godliness will procheerfully: " All," says Theophylact, " that they  cure them a name to live, which is all they aim at;
require, eeS rovl Mlocewr t6hv, aero rt Ocs vo/o~,,from the they therefore trouble not themselves about the
law of God out of the books of Moses."  An inter- power of it, which is essential to being alive indeed.
pretationwhichmust beallowed of. Because Christ  They make broad their phylacteries-The Jews
elsewhere requires his disciples to beware of the  understanding those words literally, It shall be as a
leaven, that is, the doctrine, of the scribes and Pha-  token upon thy hand, and asfrontlets between thine
risees; because they taught for doctrines the con- eyes, (Exod. xiii. 16;) And thou shalt bind these
mandments of menz, and by their traditions made  words for a sign upon thy hand, and they shall be
void the law of God; and were blind leaders of the  asfrozntlets between thine eyes, (Deut. vi. 8,) used to
blind. But do not ye after their works-By no  wear little scrolls of paper or parchment bound on
means imitate their practices; for they say and do  their wrists and foreheads, on which setveral texts
not-They give many precepts to their disciples, of Scripture were written. These they supposed,
which they do not perform  themselves. As we  as a kind of charm, would preserve them from danmust not receive corrupt doctrines for the sake of ger. And hence they seemed to have been called
any laudable practices of those that teach them; so  phylacteries, or preservatives. See the notes on
we must not imitate bad examples for the sake of these passages. And enlarge the borders (orfringes)
the plausible doctrines of those that give them.  of their garments-Which God had enjoined them
Verse 4. For they bind heavy burdens-Not only  to wear, to remind them of doing all the commandinsisting upon the most minute circumstances of the  ments, Num. xv. 38. These, as well as their phyceremonial law, called a yoke, Acts xv. 10; and  lacteries, the Pharisees affected to wear broader and
pressing the observation of them with more strict- larger than other men. And love the uppermost
ness and severity than God himself did; but by rooms at feasts, &c. —In which guests of the first
adding to his word, and imposing their own inven- i quality were used to sit; and the chief seats in the
]86




Jesus denounc s woes against the     CHAPTER XXIII.               Pharisees for their hypocrisy.
A. M. 4037.  S g But be not ye called rabbi: for   11 But ihe that is greatest among A. M. 4037.
A. D. 33.                                                                              A. D. 33.
one is your Master, even Christ; and  you, shall be your servant.
all ye are brethren.                              12 k And whosoever shall exalt himself, shall
9 And call no man your father upon the  be abased; and he that shall humble himself,
earth; hfor one is your Father which is in  shall be exalted.
heaven.                                           13 T But lwo unto you, scribes and Phari10 Neither be ye called masters: for one is sees, hypocrites! for ye shut up the kingdom
your Master, even Christ.                       of heaven against men: for ye neither go in
g James iii. 1; 2 Cor. i. 24; 1 Pet. v. 3._ h Mal. i. 6.   k Job xxii. 29; Prov. xv. 33; xxix. 23; Luke xiv. 11; xviii. 14;
i Chap. xx. 26, 27.                     James iv. 6; 1 Pet. v. 5. -   Luke xi. 52.
synagogues —" There showing their pride, where  your Master, even Christ-The infallible instructer
they ought to have taught others humility."-Theo- and guide of his church in all matters of faith and
phylact. And greetings, or salutations, in  the  practice; commissioned by his Father to reveal his
markets-And other places of common concourse. will, and teach all that is needful to be known, beAnd to be called of men, Rabbi, rabbi-A  title of lieved, or done, in order to salvation; whose apostles
honour, which they were fond of having repeated  even were only to be regarded as his ministers and
at every sentence. " The word rabbi properly sig- ambassadors, and only to be credited because, by
nifies great, and was prefixed to the names of those  their gifts and miraculous powers derived from him,
doctors who had rendered themselves remarkable  they manifested that they taught men those things
by the extent of their learning, or who were the  which he had commanded, and by his Spirit had reauthors of new schemes in divinity; heads of sects, vealed to them. Thus our Lord, the more effectwhose fame had gained them many followers. This ually to enforce this warning against an unlimited
title the Jewish doctors were particularly fond of, veneration for the judgments and decisions of men,
because it was a high compliment paid to their un- as a most important lesson, puts it in a variety of
derstanding, gave them vast authority with their lights, and prohibits them from regarding any man
disciples, and made them look big in the eyes of the  with an implicit and blind partiality as teacher, faworld. It was the very next thing to infallible."   ther, or guide. Upon the whole, the things forbidVerses 8-10. Be not ye called rabbi-Do not af- den are, 1st, a vain-glorious affectation of such titles
feet those titles of reverence and respect which give  as these, the ambitious seeking of them, and glorytoo much honour or authority to man. The Jewish  ing in them; 2d, that authority and dominion over
doctors were called rabbis, fathers, and masters, the consciences of men,. which the Pharisaical docby their several disciples, whom they required both  tors had usurped; telling the people that they ought
to believe implicitly what they affirmed, without to believe all their doctrines, and practise all their
asking any further reason, and to obey unreservedly  injunctions, as the commands of the living God.
what they enjoined, without seeking for any further   Verses 11, 12. But he that is greatest among you,
authority. But our Lord here teaches his apostles, &c.-If any one among you would in reality be
and their successors in the ministry of the gospel, greater than another, let him be the more condethat they were to be very different from these Jew- scending, kind, and ready cheerfully to serve others
ish teachers. They were to decline being called  in love.. The words may either imply, 1st, a promise
rabbi, because the thing signified by the term be- that such should be accounted greatest, and stand
longed solely to their Master, in whom the whole  highest in the favour of God, who should be most
treasures of divine knowledge and wisdom are hid; humble, submissive, and serviceable: or, 2d, a preand who, for that reason, is the only infallible teacher cept enjoining the person who should be advanced
of his church; and also, because they owed none of to any place of dignity, trust, or honour in the
their knowledge to themselves, but derived it en- church, to consider himself as peculiarly called
tirely from him, in which respect they were all thereby, not to be a lord, but a minister, and to serve
brethren, and on a level. And they were to call no  others in love. Thus Paul, who knew his privilege
nan father upon earth-To consider no man as the  as well as duty, though free from  all, yet made
father of their religion, that is, the founder, author, himself servant of all, 1 Cor. ix. 19. And our Lord
or director of it; to look up to no man with the re- frequently pressed it upon his disciples to be humble
verence wherewith a child should regard a father, and self-denying, mild and' condescending, and to
or so as to yield an absolute subjection to his will abound in all the offices of Christian love, though
and pleasure, or be absolutely swayed and governed  mean, and to the meanest; and of this he set a conthereby; because one was their Father who is in  tinual example.  Whosoever shall exalt himself,
heaven, the source, as of their being, so of all their shall be humbled, &c.-It is observable that no one
blessings, and especially of their religion; the foun- sentence of our Lord's is so often repeated as this:
tain and founder of it; the life and Lord of it. Our it occurs with scarcely any variation at least ten
Lord adds, Neither be ye called masters-Gr. Ka01- times in the evangelists.
Xa7'at, leaders, or guides. That is, of the judgments   Verses 13-15. But wvo to you, scribes, &c.-Our
and consciences of men, because, says he, one is Lord pronounced eight blessings upon the mount
a                                                               187




Jesus denounces woes against the        ST. MATTHEW.                  Pharisees for their blindness
A.M. 4037. yourselves, neither suffer ye them  the gold, P or the temple that sane- A. M. 4037.
A- D 33 that are entering to go in.tifieth the gold                                           33.
14 Wo unto  you, scribes and  Pharisees,   18 And whosoever shall swear by the altar,
hypocrites! m for ye devour widows' houses, it is nothing; but whosoever sweareth by the
and for a pretence make long prayer: there- gift that is upon it, he is 1 guilty.
fore ye shall receive the greater damnation.       19 Ye fools, and blind! for whether is greater,
15 Wo  unto  you, scribes  and  Pharisees, the gift, or q the altar that sanctifieth  the
hypocrites! for ye compass sea and land to  gift?
make one proselyte; and when he is made,   20 Whoso therefore shall swear by the altar,
ye make him  two-fold more the child of hell sweareth by it, and by all things thereon.
than yourselves.                                   21 And whoso shall swear by the temple,
16 Wo unto you, nye blind guides! which  sweareth by it, and by rhim  that dwelleth
say, o Whosoever shall swear by the temple, it therein.
is nothing; but whosoever shall swear by the   22 And he that shall swear by heaven, sweargold of the temple, he is a debtor.               eth by s the throne of God, and by him  that
17 Ye fools, and blind! for whether is greater, sitteth thereon.
mMark xii. 40; Luke xx. 47; 2 Tim. iii. 6; Tit. i. 11.    Or, debtor, or, bound.-q Exod. xxix. 37.   1 Kings viii.
nChap. xv. 14; verse 24. —0 Chapter v. 33, 34.  P Exod. 13; 2 Chron. vi. 2; Psa. xxvi. 8; cxxxii. 14.  s Chap. v. 34;
xxx. 29.                                          Psa. xi. 4; Acts vii. 49.
he pronounces eight woes here, not as imprecations, into their old state of heathenism; and in both cases
but solemn, compassionate declarations of the mi- became two-fold more the children of hell than even
sery which these stubborn sinners were bringing  the Pharisees themselves, that is, more openly and
upon themselves. The reasons of his denouncing  unlimitedly wicked than they.
these woes are set forth in this and the subsequent   Verses 16-22. Wo unto you, ye blind guidesverses. The first is here given: For you shut the  Before he had styled them hypocrites, from their
kingdom of heaven against men-Namely, by the  personal character; now he gives them another title
prejudices you are so zealous to propagate among  respecting their false doctrine and influence upon
the people, and by taking away, as it is expressed  others. Both these appellations are severely put
Luke xi. 52, the key of knowledge, or the right in- together in verses 23-25: and this severity rises to
terpretation of the ancient prophecies concerning  the height in verse 33. Here we have the fourth
the Messiah, by your example and authority; for reason of the woes denounced. Which say, Whosothey both rejected Jesus themselves and excommu-  ever shall swear by the teiiple, it is nothing-It
nicated those who received him. In short, they did  constitutes no obligation to tell the truth or to perall they could to hinder the people from repenting  form one's oath. But whosoever shall swear by the
of their sins, and believing in the gospel.  Wo unto  gold of the temple —That is, by the treasure kept
you, for ye devour widows' houses, &c.-Here we  there, he is a debtor-Gr. opeL0Et, he oweth, that is, is
have the second reason of these woes. They were  obliged to perform his oath. "It seems," says Dr.
covetous, rapacious, and committed the grossest in- Doddridge,  the Pharisees taught, that oaths by the
iquities under a cloak of religion; making long  creatures might be used on trifling occasions, and
prayers in order to hide their villany.  Ye compass  violated without any great guilt. But they excepted
sea and land-In these words we have the reason  oaths by the corban, (the gift,) and by sacrifices; in
of the third wo. They manifested the greatest zeal which it is plain that, without any regard to common
imaginable in making proselytes, compassing sea  sense or decency, they were influenced merely by
and land, that is, making long journeys and voyages, a view to their own interest; and therefore repreand leaving no means untried to accomplish that sented these to the people as things of more eminent
end, while their intention in all this was not the glory sanctity than even the temple or altar itself." Whoso
of God and the salvation of men's souls, but their shall swear by the altar, sweareth by all things
own honour and profit; that they might have the  thereon-Not only by the altar, but by the holy fire
credit of making men proselytes, and the advantage  and the sacrifices, and above all by that God to whom
of making a prey of them when they were made. they belonged; inasmuch as every oath by a creaYe make him two-fold more the child of hell-In the  ture, if it has any meaning, is an implicit appeal to
heathen countries these interested, worldly-minded  the Creator himself.  Whoso shall swear by the
zealots accommodated religion to the humours of temple, sweareth by him  that dwelleth thereinmen, placing it, not in the eternal and immutable  Consequently, the oath is a solemn wishing that he,
rules of righteousness, but in ceremonial observ- who dwells in the temple, may hinder him from
ances; the effect of which was, either that their pro- ever worshipping there, if he be telling a falsehood
selytes became more superstitious, more immoral, or neglect his vow. He that shall swear by heaven,
and more presumptuous than their teachers; or sweareth by the throne of God, &c. —And therefore
that, taking them for impostors, they relapsed again  his oath is a solemn wishing that God, who dwells
188                                                                  a




Further woes denounced against       CHAPTER XXIII.                   the scribes and Pharzsees.
A. M. 4037.  23 Wo unto you, scribes and Pha- which is within the cup and plat- A. M. 4037.
A. D. 33..                                                                          A. D. 33.
A.-.33.  risees, hypocrites  tfor ye pay tithe of ter, that the outside of them may be
mint, and lanise, and cummin, and "have  clean also.
omitted  the weightier matters of the law,  27 Wo unto you, scribes and Pharisees, hyjudgment, mercy, and faith: these ought ye to  pocrites! Y for ye are like unto whited sepulbave done, and not to leave the other undone. chres, which indeed appear beautiful outwtard,
24 Ye blind guides, which strain at a gnat, but are within full of dead m-en's bones, and of
and swallow a camel.                            all uncleanness.
25 Wo unto you, scribes and Pharisees, hy-   28 Even so ye also outwardly appear rightpocrites! x for ye make clean the outside of the  eous unto men, but within ye are full of
cup and of the platter, but within they are full hypocrisy and iniquity.
of extortion and excess.                         29 Z Wo unto you, scribes and  Pharisees,
26 Thou blind Pharisee, cleanse first that hypocrites! because ye build the tombs of the
t Luke xi. 42.-  Gr. Avl7Oov, dill.- u 1 Sam. xv. 22; Hos.   x Mark vii. 4; Luke xi. 39. y   Luke xi. 44; Acts xxiii. 3.
vi. 6; Mic. vi. 8; Chap. ix. 13; xii. 7.                 z Luke xi. 47.
in heaven, may exclude him out of that blessed place  and excess-Which ye swallow down without the
for ever, if he falsify his oath. For a further ex- least scruple. Gr. apwrayy7 KIat alcpaclag, rapine and
planation of the subject of oaths, see the note on  intemperance. The censure is double, (taking inchap. v. 33-37.                                 temperance in the vulgar sense.) These miserable
Verses 23, 24. Wo unto you, for ye pay tithe, &c. men procured unjustly what they used intempe-Here we have the fifth wo, which is denounced  rately. No wonder tables so furnished prove a snare,
for their superstition. They observed the ceremo- as many find by sad experience. Thus luxury punnial precepts of the law with all possible exactness, ishes fraud, while it feeds disease with the fruits of
while they utterly neglected the eternal, immutable, injustice. But intemperance, in the full sense, takes
indispensable rules of righteousness. Judgment-  in not only all kinds of outward intemperance, parThat is, justice; mercy-Charity, or compassion to- ticularly in eating and drinking, but all intemperate
ward the poor; faith-Fidelity. "The word rtl-tc  or immoderate desires, whether of honour, gain, or
has undoubtedly this signification in many places; sensual pleasure. It must be observed, however
(compare Tit. ii. 10; Gal. v. 22; Rom. iii. 3.) But that instead of alcpalac, intemperance, very many
there are many more in which it signifies, the confi- manuscripts and ancient versions have the word
lence reposed in another; and it is of great import- adtt ca, which, says Dr. Campbell, "suits much betance to observe this. See Col. i. 4; 1 Pet. i. 21."  ter with all the accounts we have in other places of
Ye blind guides, which strain at [or rather, strain  the character of the Pharisees, who are never acout] a gnat-Namely, from the liquor you are going  cused of intemperance, though often of injustice.
to drink, lest it should choke you. "In those hot The former vice is rarely found with those who, like
countries, as Serrarius well observes, gnats were apt the Pharisees, make great pretensions to religion."
to fall into wine, if it were not carefully covered;  Thou blind Pharisee, cleanse first that which is
and passing the liquor through a strainer that no  within the cup, &c.-And is not so much exposed
gnat, or part of one, might remain, grew into a pro- to view. Cleanse first thy mind, thy inward man,
verb for exactness about little matters."  And swal- from evil dispositions and affections, and of course
low a camel-" The expression is proverbial, and  thy outward behaviour will be righteous and good.
was made use of by our Lord on this occasion to    Verse 27. Wo unto you, for you are like whited
signify that the Pharisees pretended to be exceed- sepulchres —Here we have the seventh wo.  Dr.
ingly afraid of the smallest faults, as if sin had been  Shaw, (Trav., p. 285,) gives a general description
bitter to them like death, while they indulged them- of the different sorts of tombs and sepulchres in the
selves secretly in the unrestrained commission of East-concluding with this paragraph-" Now all
the grossest immoralities."-See Doddridge and  these, with the very walls of the enclosure, being
Macknight.                                      always kept clean, white-washed, and beautified;
Verses 25, 26. Wo unto you, hypocrites! for ye continue to this day to' be an excellent comment
make clean the outside of the cup, &c.-This is the  upon Matt. xxiii. 27."  The scribes and Pharisees,
sixth wo. They were at great pains to appear vir- like fine whited sepulchres, looked very beautiful
tuous, and to have a decent external conduct, while  without, but within were full of all uncleanness, and
they neglected to beautify their inward man with  defiled every one who touched them. This was a
true holiness, and a conformity to the divine good- sore rebuke to men who would not keep company
ness, or with the graces of God's Holy Spirit, which  with publicans and sinners for fear they should have
in the sight of God are ornaments of great price, been polluted by them!
and render men dear and valuable to all who know    Verse 29-31. Wo unto you, because ye build the
what true religion and virtue are. But within they  tombs of the prophets —Here we have the eighth and
— Name.y, the cup and platter; are full of extortion  last wo. " By the pains they took in adorning the
a                                                               189




Woes against the scribes and Pharisees  ST. MATTHEW.                for the sin of persecution
A. M. 4037. prophets, and garnish the sepulchres prophets, and wise men, and scribes; A. M. 4037
A. D. 33.                                                                          A. D. 33.
A  of the righteous,                 and e some of them ye shall kill and  A.
30 And say, If we had been in the days of crucify, and fsome of them  shall ye scourge
our fathers, we would not have been partakers  in your synagogues, and persecute them from
with them in the blood of the prophets.        city to city:
31 Wherefore ye be witnesses unto your-  35 g That upon you may come all the'igntselves, that aye are the children of them  eous blood shed upon the earth, hfrom  tule
which killed the prophets.                    blood of righteous Abel, unto ithe blood of
32 bFill ye up then the measure of your fathers. Zacharias, son of Barachias, whom  ye slew
33 Ye serpents, ye c generation of vipers, between the temple and the altar.
how can ye escape the damnation of hell?        36 Verily I say unto you, All these things
34 ~ d Wherefore, behold, I send unto you  shall come upon this generation.
a Acts vii. 51, 52; 1 Thess. ii. 15.  b Gen. xv. 16; 1 Thess.  e Acts v. 40; vii. 58, 59; xxii. 19.-f Chap. x. 17; 2 Cor.
ii. 16.-c Chap. iii. 7; xii. 34.-  d Chap. xxi. 34, 35; Luke xi. 24, 25.- g Rev. xviii. 24.-h Gen. iv. 8; 1 John iii. 12.
xi. 49.                                        i 2 Chron. xxiv. 20, 21.
sepulchres of their prophets, they pretended a great blood of all the righteous men; shed upon the earth
veneration for their memory; and, as often as they  -Temporal punishment must be intended, because
happened to be mentioned, condemned their fathers in the life to come men shall not be punished for the
who had killed them, declaring that if they hadlived  sins of others to which they were not accessary.
in the days of their fathers, they would have op- From the blood of righteous Abel-The first prophet
posed their wickedness; while, in the mean time, and preacher of righteousness, unto the blood oJ
they still cherished the spirit of their fathers, perse- Zacharias, son of Barachias-Most commentators
cuting the messengers of God, particularly his only  think that Zechariah, the son of Jehoiada the priest,
Son, on whose destruction they were resolutely  mentioned 2 Chron. xxiv. 20, (where see the note,)
bent."  Ye build the tombs of the prophets-And that is here meant: and that either the words, son oJ
is all, for ye neither observe their sayings nor imi- Barachias, are the officious addition of some early
tate their actions. And say, We would not have transcriber of this gospel, (who might confound this
been partakers, &c.-Ye make fair professions, as martyr with Zechariah, one of the twelve minor
did your fathers.  Wherefore ye be witnesses, &c. prophets,) or that Jehoiada was also called Ba-By affirming that if you had lived in the days of rachiah, having, as was not then uncommon, two
your fathers you would not have been partakers names, both which, it may be observed, signify
with them in the blood of the prophets, ye acknow- nearly the same thing: the latter word signifying
ledge that ye are the children of them who mur- one that blesses the Lord, and Jehoiada one that
dered the prophets. But I must tell you, that you  confesses him. Dr. Blayney, however, is confident
are their children in another sense than by natural that Zechariah, the minor prophet, is here intended,
generation; for though you pretend to be more holy  and that he was actually murdered, as is here said,
than they were, you are like them in all respects; though the Scriptures of the Old Testament are
particularly in that you possess their wicked, perse- silent concerning the barbarous action. See the
cuting spirit, and cover it by smooth words, thus argument to my notes on Zechariah.  Whom ye
imitating them, who, while they killed the prophets slew-So he says, because by imitating their fathers'
of their own times, professed the utmost veneration  conduct, they made the murder, committed by them,
for those of past ages.                        their own; between the temple-That is, the house
Verses 32-36. Fill ye up then the measure of properly called the temple; and the altar —Which
your fathers' wickedness-Ye may now be as wick- stood in the outer court. Our Lord seems to refer
ed as they: a word of permission, not of command: to this instance, rather than to any other, because
as if he had said, I contend with you no longer: I he was the last of the prophets that was slain by the
leave you to yourselves: you have conquered: now  Jews for reproving their wickedness; and we may
ye may follow the devices of your own hearts. Ye add, (supposing Zechariah the son of Jehoiada to be
serpents-Our Lord having now given up all hope meant,) because God's requiring his blood, as well
of reclaiming them, speaks thus to deter others from  as that of Abel, is particularly taken notice of in
the like sins.  Wherefore-That it may appear you  Scripture, that holy man's last words being, The
are the true children of those murderers, and have a Lord look upon it, and require it, 2 Chron. xxiv. 22.
right to have their iniquities visited on you: behold, All these things-The punishment of all these murI send-Is not this speaking as one having author- ders; shall come upon this generation-This Jesus
ity? Prophets —Men with supernatural credentials; foreknew would be the case; and that though every
Wise men-Such as have both natural abilities and possible method would be tried in order to their
experience; and scribes-Men of learning: but all conversion, they would make light of all, and by so
will not avail. That upon you may come all the doing pull down upon themselves such terrible
righteous blood —The consequence of which will be, vengeance, as should be a standing monument of
that upon you will come the punishment of the the divine displeasure against all the murders
190                                                            a




Jesus passes sentence on Jerusalem,     CHAPTER XXIV.                   and foretels its destruction.
A. M. 4037.  37 kO  Jerusalem, Jerusalem, thou   38 Behold, your house is left unto A.M. 4037.
that killest the prophets, land stonestyou desolate.D. 33.
them  which are sent Onto thee, how  often   39 For I say unto you, Ye shall not see
would mI have gathered thy children together, me henceforth, till ye shall say, ~Blessed
even as a hen gathereth her chickens nunder is  he  that cometh  in  the  name  of the
her wings, and ye would not!                      Lord.
k Luke xiii. 34.  l 2 Chron. xxiv. 21.  m Deut. xxxii. 11, 12.    n Psa. xvii. 8; xci. 4.  o Psa. cxviii. 26; Chap. xxI. 9.
committed on the face of the earth from the begin- mark his unwearied endeavours to protect and
ning of time.                                     cherish them from the time they were first called to
Verse 37. O Jerusalem, Jerusalem-The Lord  be his people, and the following words, declarative of
Jesus having thus laid before the Pharisees and  the opposition between his will and theirs, but ye
the Jewish nation their heinous guilt and impending  would not, very emphatically show their unconquerruin, was exceedingly moved at the thought of the  able obstinacy in resisting the most winning and
calamities coming upon them. A day or two before  most substantial expressions of the divine goodness.
he had -wept over Jerusalem; now he bewails it in  Thus does the Lord Jesus still call and invite perishthe most mournful accents of pity and commissera- ingsinners. But alas! the obstinacy oftheir own pertion. Jerusalem, the vision of peace, as the word  verse and rebellious wills too generally withstands
signifies, must now be made the seat of war and con- all the overtures of his grace: so that eternal desolafusion: Jerusalem, that had been the joy of the  tion becomes their portion, and they in vain wish for
whole earth, must now be a hissing, and an aston- a repetition of those calls when it is for ever too late.
ishment, and a by-word among all nations: Jerusa-    Verses 38, 39. Behold, your house-The temple,
lem, that had been a city compact together, was now  which is now your house, not God's; is left unto
to be shattered and ruined by its own intestine broils: you desolate-Forsaken of God and his Christ, and
Jerusalem, the place that God had chosen to put his  sentenced to utter destruction.  Our Lord spake
name there, must now be abandoned to spoilers and  this as he was going out of it for the last time. For
robbers. For, lst, As its inhabitants had their hands  I say unto you —Ye Jews in general, ye men of
more deeply imbrued in the blood of the prophets  Jerusalem in particular; shall not see me henceforth
than those of other places, they were to drink more  -At' aprI, hereafter, as the words signify, chap. xxvi.
deeply than others in the punishment of such crimes: 64; till —After a long interval of desolation and
Thou that killest the prophets, &c. And, 2d, Jeru- misery, Ye shall say, Blessed, &c.-Till ye receive
salem especially had rejected, and would persist in  me with joyful and thankful hearts; that is, till your
rejecting the Lord's Christ, and the offers of salva- nation is converted: for the state of the nation, and
tion made through him, and would persecute his  not of a few individuals, is here spoken of, as it is
servants divinely commissioned to make them these  also in the parables of the vineyard and marriageoffers. The former was a sin without remedy; this  supper. Blessed is he that cometh in the name of
a sin against the remedy. How often would I have  the Lord, was the cry of the believing multitude
gathered thy children, &c.-See the wonderful when Jesus made his public entry into Jerusalem a
grace, condescension, and kindness of the Lord Jesus  few days before. Hence, in predicting their future
toward those who he foresaw would in two or three  conversion, he very properly alluded to that excladays maliciously and cruelly imbrue their hands in  mation by which so many had expressed their faith
his blood! What a strong idea do these tender ex- in him as the Messiah. This was the last discourse
clamations of our Lord, which can hardly be read  Jesus pronounced in public, and with it his ministry
without tears, give us of his unparalleled love to that ended. From that moment he abandoned the Jewish
ungrateful and impenitent nation! He would have  nation, gave them over to walk in their own countaken the whole body of them, if they would have  sels, and devoted them  to destruction. Nor were
consented to be so taken, into his church, and have  they ever after to be the objects of his care, till the
gathered them all, (as the Jews used to speak of period of their conversion to Christianity should
proselytes,) under the wings of the divine majesty. come, which he now foretold, and which also shall
The words, how often would I have gathered, &c., be accomplished in its season.
CHAPTER XXIV.
n tnts chapter we have a prophetical discourse concerning the destruction of Jerusalem and the Jewish nation, for their many
and great crimes, and especially for their rejecting and crucifying the Son of God; which calamity came upon them about
forty years after. Here is (1,) The occaszon of this discourse, 1-3. (2,) The discourse itself, in which is contained the
preceding signs of the awful event-the appearance of false Christs, 5: wars, famines, pestilences, earthquakes 6-8:
a                                                                  191




Destruction of the temple foretold,     ST. MATTHEW.             with the signs that would precede it.
the persecution of the apostles and others of Christ's followers, 9: the apostacy of many from the truth, 10-13: preaching
of the gospel to all nations, 14: the approach of the Roman armies to the city, and their besieging it, 15-18: the miseries
of that period, 19-22. A caution against being deceived by false Christs and false prophets, 23-26. That these calamities should come suddenly and unexpectedly, and effect the total destruction of the Jewish thurch and commonwealth, and
be a type and figure of the consummation of all things, 27-31. An illustration of the whole by a parable, 32, 33. The
certainty of the events, and the application of the prophecy, for the awakening of his disciples, that they might prepare for
them, 34-51.
A.M.4037. AND   a Jesus went out, and  de-   3 ~ And as he sat upon the mount A.M. 4037.
A. D. 33.    parted from the temple: and his  of Olives, c the disciples came unto
disciples came to him  for to show  him  the  him  privately, saying, dTell us, when shall
buildings of the temple.                          these things be? and what shall be the sign of
2 And Jesus said unto them, See ye not all thy coming, and of the end of the world?
these things? verily I say unto you, bThere   4 And Jesus answered and said unto them,
shall not be left here one stone upon another, e Take heed that no man deceive you.
that shall not be thrown down.                      5 For f many shall come in my name, saying,
a lMark xiii. 1; Luke xxi. 5.-_b 1 Kings ix. 7; Jer. xxvi. 18; e Eph. v. 6; Col. ii. 8, 18; 2 Thess. ii. 3; 1 John iv. 1.-f Jer
Mic. iii. 12; Lu. xix. 44.-c Mark xiii. 3.  d 1 Thess. v. 1.  xiv. 14; xxiii. 21, 25; verse 24; John v. 43.
NOTES ON CHAPTER XXIV.                   themselves first set fire to the porticoes of the temVerse 1. And Jesus went out-For the last time; ple, and then the Romans. One of the soldiers,
and departed from  the temple-Which he never neither waiting for any command, nor trembling at
entered afterward; and his disciples came to him-  such an attempt, but urged by a certain divine imAs he was going away; to show him the buildings  pulse, says Josephus, mounted the shoulder of his
of the temple-To call his attention to the splendid  companion, thrust a burning brand in at the golden
buildings and sumptuous decorations of the place, window, and thereby set fire to the building of the
saying, according to Mark, Master, see what gnanner  temple itself. Titus ran immediately to the temple,
of stones and buildings are here! intending to inti- and commanded the soldiers to extinguish the flame;
mate, probably, what a pitiable calamity they thought but neither exhortations nor threatenings could reit that such a grand structure should be destroyed. strain their violence; they either could not, or would
Indeed, as the whole temple was built with the  not hear, those behind encouraging those before to
greatest cost and magnificence, so nothing was more  set fire to the temple. Titus was still for preserving
stupendous than the uncommon measure of the  the holy place, and commanded his soldiers to be
stones, some of which, particularly those employed  beaten for disobeying him. But their anger and
in the foundations, were in magnitude forty cubits, hatred of the Jews, and a certain warlike and vehethat is, above 60 feet; and the superstructure was  ment fury, overcame their reverence for their geneworthy of such foundations. And some of the stones  ral, and their dread of his commands. A soldier, in
were of the whitest marble, forty-five cubits long, the dark, set fire to the doors; and thus, as Josefive cubits high, and six broad. Indeed, the marble  phus says, the temple was burned against the will
of the temple was so white that, according to Jose- of Cesar. The city also shared the same fate, and
phus, it appeared at a distance like a mountain of was burned and destroyed, as well as the temple.
snow; while the gilding of several of its external The Romans burned the extremest parts of the city,
parts, especially when the sun shone upon it, ren- and demolished the walls; three towers only and
dered it a most splendid and beautiful spectacle. some part of the wall were left standing, for the
See Bishop Newton, from whose admirable work on  better encampment of the soldiers, and to show to
the prophecies most of the notes on this chapter are  posterity what a city, and how fortified, the valour
extracted.                                         of the Romans had taken. All the rest of the city
Verse 2. Jesus said — There shall not be left one  was so demolished and levelled with the ground,
stone upon another —A proverbial and figurative ex- that they who came to see it could not believe it had
pression to denote an utter destruction; and the pro- ever been inhabited.
phecy would have been amply fulfilled, if the city    Verses 3-5. And as he sat upon the mount of
and temple had been utterly ruined, though every  Olives, the- disciples came unto him-The disciples
single stone had not been overturned.  But it hap- were desirous to know more of these events, when
pened that the words were almost literally fulfilled: they should be, and how they should be; but thought
for after the temple was burned, Titus, the Roman  it not proper to ask him at present, the multitude
general, ordered the very foundations of it to be dug  probably still crowding about him, and therefore
up; after which the ground on which it stood was they take an opportunity of coming unto him priploughed up by Turnus Rufus. It is true, Titus vately, as he was sitting upon the mount of Olives,
was very desirous of preserving it, and the city too, from whence they had a full view of the city and
and sent Josephus and other Jews again and again  temple, and there they prefer their request to him.
to persuade them to a surrender, but one greater than i Tell us, when shall these things be? And what shall
Titus had determined it otherwise.  The  Jews  be the sign of thy coming, and of the end of the
192                                                                  a




Caution against false Christs.        CHAPTER XXIV             Wars and other calamities foretotd.
A. M. 4037. I am  Christ;  g and  shall deceive  these things must come to pass, but A. M. 4037.
A. D. 33.                                                                              A. D. 33.
many.                                  the end is not yet.
6 And ye shall hear of wars, and rumours   7 For hnation shall rise against nation, and
of wars: see that ye be not troubled: for all kingdom against kingdom: and there shall be
g Verse 11.-h 2 Chron. xv. 6; Isa. xix. 2; Hag. ii. 22; Zech. xiv. 13.
world?-These seem to be only different expressions troop of horse against them, who, falling unexpectto denote the same period with the destruction of edly upon them, killed many, and made many prisJerusalem, the disciples supposing, that when the  oners; and having taken Theudas himself alive,
destruction of Jerusalem  should take place, then  theiy cut off his head and brought it to Jerusalem.
would be the coming of Christ and the end of the  A few years afterward, in the reign of Nero, when
world, or, the conclusion of the age, as avvrEieta rs Felix was procurator of Jtrdea, such a number of
atwvor  should rather be translated here, and often  these impostors made their appearance, that many
signifies. See especially Heb. ix. 36; and 1 Cor. x. of them were apprehended and killed every day.
11. Accordingly, in the parallel place of Mark xiii. They seduced great numbers of the people still ex4, their question is expressed thus, When shall these pecting the Messiah. Our Saviour might well, therethings be, and what shall be the sign when all these fore, caution his disciples against them.
things shall be fitfilled? And in that of Luke, chap.   Verses 6-8. And ye shall hear of wars, &c.-This
xxi. 7, thus, -When shall these things be? and what is the second sign. That there were wars and rusign will there be when these things shall come to mours of wars, appears by all the historians of those
pass? The disciples therefore inquire concerning  times, and above all by Josephus. To relate the
two things; 1st, the time of the destruction of Jeru- particulars would be to transcribe a great part of his
salem; and, 2d, the signs of it. The latter part of history of the Jewish wars. There were more esthe question our Lord answers first, and treats of pecially rumqours of wars when Caligula, the Roman
the signs of his coming from the 4th to the 31st emperor, ordered his statue to be set up in the temverse, inclusive; and then passes on to the other pie at Jerusalem, which the Jews refused to suffer,
part of the question, concerning the time of his and persisted in their refusal: and having therefore
coming. Jesus answered, Take heed that no man  reason to apprehend a war from the Romans, were
deceive you-The caution was more particularly  in such a consternation, that they omitted even the
designed for the succeeding Christians, whom the  tilling of their lands. Butthis storm was soon blown
apostles then represented. For many shall come over, and their fear dissipated by the timely death
zn my name-That is, as Doctor Campbell renders  of that emperor. For nation shall rise against nait, many will assumemy character; a reading which  tion, &c.-Here Christ declares that greater disturexpresses our Lord's meaning more precisely than  bances than those which happened under Caligula,
ours. For to come in any one's name signifies more  should fall out in the latter times of Claudius, and in
properly with us, to come by one's authority or the reign of Nero. The rising of nation against
order, real or pretended; in which sense the Mes- nation portended the dissensions, insurrections, and
siah came in the name of God, the apostles came in  mutual slaughters of the Jews, and those of other
the name of Christ. But this is far from being the  nations, who dwelt in the same cities together; as
sense of the phrase in this passage; where it plainly  particularly at Cesarea, where the Jews and Syrisignifies that many would usurp his title, make pre- ans contended about the right of the city, which
tensions to his office and character, and thereby lead  contention at length proceeded so far that above
their followers into the most fatal delusion, saying, twenty thousand Jews were slain, and the city was
tamn Christ-Our Lord begins with this, according  cleared of the Jewish inhabitants. At this blow
to all the evangelists, and they all represent him as the whole nation of the Jews was exasperated; and,
using almost the same words: only in Luke, xxi. 8, dividing themselves into parties, they burned and
he adds, the time draweth near; and indeed within a plundered the neighbouring cities and villages of
very little time this part of the prophecy began to be  the Syrians, and made an immense slaughter of the
fulfilled. Very soon after our Saviour's decease ap- people. The Syrians, in revenge, destroyed not a
peared Simon  Magus, who boasted himself among  less number of Jews, and every city was divided
the Jews as the Son of God, and gave out among the  into two armies. At Scythopolis the inhabitants
Samaritans, that he was some great one, Acts viii. 9, compelled the Jews who resided among them to
10. Of the same stamp and character was Dositheus, fight against their own countrymen, and, after the
the Samaritan, who pretended that he was the Christ victory, basely setting upon them by night, murderforetold by Moses. In the reign of Claudius, about ed above thirteen thousand of them, and spoiled
twelve years after the death of our Saviour, when Cus- their goods. At Ascalon they killed two thousand
pius Fadus was procurator of Judea,an impostor, nam- five hundred; at Ptolemais two thousand, and made'
ed Theudas, persuaded a great multitude to follow  not a few prisoners. The Tyrians put many to
him, with their best effects, to the river Jordan, for he  death, and imprisoned more. The people of Gadasaid that he was a prophet, and promised to divide the  ra did likewise; and all the other cities of Syria, in
river for their passage; and saying these things, he  proportion as they hated or feared the Jews. At
deceived many, says Josephus. But Fadus sent a Alexandria the old enmity was revived between the
VOL. I.             (13)                                           193                a




Persecution of Christ'sfollowers.     ST. MATTHEW.                       False prophets forc told,
A. M. 4037. famines, and pestilences, and earth-   10 And then shall many k be of- A.I. 4037.
A. D. 33.             As. D. 33.
- quakes, in divers places.           fended, and shall betray one another.        3
8 All these are the beginning of sorrows.      and shall hate one another.
9 i Then  shall they  deliver you  up  to   11 And'many false prophets shall rise, and
be  afflicted, and  shall kill you:  and  ye  mshall deceive many.
shall be hated of all nations for my name's   12 And because iniquity shall abound, the
sake.                                           love of many shall wax cold.
i Chap. x. 17; Mark xiii. 9; Luke xxi. 12; John xv. 20; xvi. 2;   k Chap. xi. 6; xiii. 57; 2 Tim. i. 15; iv. 10, 16.-1 Chap
Acts iv. 2, 3; vii. 59; xii. 1, &c.; 1 Pet. iv. 16; Rev. ii. 10, 13. vii. 15; Acts xx. 29; 2 Pet. ii. 1.  m 1 Tim. iv. 1; Ver. 5, 24
Jews and heathen, and many fell on both sides, but used of the pains of travailing women. As if he
of the Jews to the number of fifty thousand. The  had said, All these are only the first pangs and
people of Damascus, too, conspired against the Jews throes; and are nothing to that hard labour that
of the same city, and, assaulting them  unarmed, shall follow.
killed ten thousand of them. The rising of kingdom    Verse 9. Then shall they deliver you up to be afagainst kingdom portended the open wars of differ- Jlicted, &c. —From the calamities of the nation in
ent tetrarchies and provinces against one another: general,he passes to those of the Christians in partias that of the Jews who dwelt in Perea against the  cular: and indeed the former were in a great meapeople of Philadelphia, concerning  their bounds, sure the occasion of the latter; famines, pestilences,
while Cuspius Fadus was procurator; and that of earthquakes, and the like calamities, being reckoned
the Jews and Galileans against the Samaritans, for judgments for the sins of the Christians, and the
the murder of some Galileans going up to the feast poor Christians being often maltreated and perseat Jerusalem, while Cumanus was procurator; and  cuted on that account, as we learn from some of the
that of the whole nation of the Jews against the Ro- earliest apologies for the Christian religion. Now
mans and Agrippa, and other allies of the Roman  the calamities which were to befall the Christians
empire.  But there was not only sedition and  were cruel persecutions, and we need look no furcivil war throughout Judea, but likewise in Italy, ther than the Acts of the Apostles for the compleOtho and Vitellius contending for the empire. There  tion of this prediction. But if we would look further,
shall be famines and pestilences-The third sign. we have still a more melancholy proof of the truth
There were famines, as particularly that prophesied  of it in the persecutions under Nero, in which, not
of by Agabus, and mentioned Acts xi. 28; and by  to mention numberless other Christians, those two
Suetonius, and other profane historians referred to  great champions of the Christian faith, Peter and
by Eusebius, which came to pass in tle days of Clau- Paul, fell. Indeed, as Tertullian calls it, it was Ic-.
dius Cesar, and was so severe at Jerusalem, that minis pirdeliumn, a war against the very name. Fol
many perished for want of victuals-And pesti- though a man was possessed of every human virtue,
lences, the usual attendants upon famine. Scarcity  it was crime enough if he was a Christian; so true
and badness of provisions almost always end in some  were our Saviour's words, that they should be hated
epidemical distemper. Many died by reason of the  of all ntationsfor his nabme's sake.
famine in the reign of Claudius: and when Niger   Verses 10-13. Then shall many be qofendedwas killed by the Jewish zealots, he imprecated, be- That is, shall stumble and fall, or shall be turned
sides other calamities, famine and pestilence upon  out of the right way. By reason of persecution,
them, (Xqtovre /at 2ottbov, the very words used by the  many apostatized from the faith, particularly those
evangelist,) all which, says Josephus, God ratified  mentioned by Paul, 2 Tim. i. 15; and iv. 10. And
and brought to pass against the ungodly-And  shall betray one another-To illustrate this, it is
earthquakes in divers places-The fourth sign. In  sufficient to cite one sentence out of Tacitus. Speakthe time of Claudius and Nero there were great ing of the persecution under Nero, he says, "At first
earthquakes at Smyrna, Miletus, Chios, Samos, La- severalwere seized, who confessed, and then by tneir
odicea, Hierapolis, and Colosse; in Crete also and  discovery a great multitude of others were convictCampania, and one at Rome in the reign of Galba. ed and barbarously executed."  And many false
In Judea, likewise, there were judgments of the prophets shall rise-Or false teachers, namely, in
same kind. For Josephus tells us, Bell., iv. cap. 4, the Christian Church. Such were Simon Magus,' There happened a most terrible tempest and vio- and his followers, the Gnostics, who were very nulent winds, with the most vehement showers, and  merous. Such also were the Judaizing teachers,
continual lightnings, and horrid thunderings, and  termed by Paul, 2 Cor. xi. 13, false apostles, deceitprodigious bellowings of the shaken earth;" so that ful workers, transforming themselves into the aposmany were led to believe that these things por- tles of Christ. Such likewise were Hymeneus and
tended no common calamity. St. Luke mentions a Philetus, 2 Tim. ii. 17, 18. And the love of many
fifth sign, namely, Fearful sights and great signs shall wax cold-Because of these trials and persefrom heaven, chapter xxi. 11; where see the notes, cutions from without, and these apostacies and false
as also on Isa. lxvi. 6. All these are the beginning  teachers from within the church, the love of many
of sorrows —Gr. e6wvov, a word which is properly to Christ and his doctrine, and to one another, shall
194                                           (13*)               a




The gospel shall be                   CHAPTER XXIV.                      preached to all natzons.
A. M. 4037.  13 n But he that shall endure unto rmination of desolation, spoken of by A. M. 4037.
A. D. 33.                                                                             A. D. 33.
the end, the same shall be saved.        Daniel the prophet, stand in  the
14 And this ~gospel of the kingdom  Pshall holy place, (swhoso readeth, let him  underbe preached in all the world, for a witness stand,)
unto all nations; and then shall the end come.  16 Then let them  which be in Judea flee
15 q When ye, therefore, shall see the abo- into the mountains:
n Chap. x. 22; Mark xiii. 13; Heb. iii. 6, 14; Rev. ii. 10.  P Rom. x. 18; Col. i. 6, 23.  q Mark xiii. 14; Luke xxi. 20.
o Chap. iv. 23; ix. 35.                 r Dan. ix. 27; xii. ll. -  s Dan. ix. 23, 25.
wax cold. Some shall openly desert the faith, as in the world; but likewise propagated as far north
verse 10; others corrupt it, as verse 11; and others as Scythia; as far south as Ethiopia; as far east as
grow indifferent about it, as verse 12. But he that Parthia and India; as far west as Spain and Britain.
shall endure unto the end-He who shall not be   Verse 15. When ye shall see, &e.-The preceding
terrified by these trials and persecutions; who shall verses foretold the signs of the destruction of Jeruneither apostatize from the faith himself, nor seduce  salem, that is, the circumstances which were to be
nor be seduced by others; he who shall not be the forerunners and attendants of that great event:
ashamed to profess his faith in Christ, and his love  we now proceed to those verses which respect what
to the brethren, nor be deterred therefrom: the same  happened during the siege, and after it. Never was
shall be saved-Both here and hereafter.  It is a prophecy more punctually fulfilled: and it will
very remarkable, and was certainly a most signal act tend to confirm our faith in the gospel to trace the
of Providence: that none of the Christians perished  particulars. The abomination of desolation, spoken
in the destruction of Jerusalem. See on verse 16. of by Daniel-Daniel's expression is, The abomiSo true and prophetic also was that assertion of St. nation that maketh desolate. By which. term  is
Peter upon this same occasion, The Lord knoweth  intended the desolating Roman armies with their
how to deliver the godly out of temptation, 2 Pet. ii. 9. standards. To every legion was a golden eagle with
Verse 14. This gospel of the kingdom —Namely, expanded wings, grasping a thunderbolt. These
of the kingdom of God; shall be preached in all the eagles, with the standards of the cohorts, ten in each
world-Not universally; this is not yet done; but legion, were objects of worship among the Romans,
in general, through the several parts of the world, and therefore were an abomination to the Jews. We
and not only in Judea. And this was done by St. learn from Josephus, that after the city was taken,
Paul and the other apostles, before Jerusalem was the Romans brought their ensigns into the temple,
destroyed; for a witness to all nations that I am  and placed them  over against the eastern gate,
the Christ. And then shall the end come- Of the  and there sacrificed to them. See the note on Dan.
city and temple: that is, when all nations shall, or ix. 27. Statnd in the holy place-Or, as it is in Mark,
may be convinced, by the preaching of the gospel, standinzg where it ought not-That is, when ye shall
of the crying sin of the Jews in crucifying the Lord  see these armies encamped in the territory near Jeof glory; then shall the justice of God bring these  rusalem: for, as the city was called the holy city,
dreadful judgments upon that people. The Acts of several furlongs of land round about it were accountthe Apostles, it must be observed, contain only a ed holy, particularly the mount on which our Lord
small part of the history of a small number of the  now sat, and on which afterward the Romans placed
apostles, and yet even in that history we see the gos- their ensigns: whoso readeth, let him understandpel was widely disseminated, and had taken root in  As if he had said, Let him who reads that remarkthe most considerable parts of the Roman empire. able prophecy of Daniel's, pause seriously upon it,
As early as in the reign of Nero, as we learn from  and weigh well its meaning, for it contains one
Tacitus, (Annal., 1. xv.) the Christians were grown  of the most eminent predictions which can anyso numerous at Rome as to raise the jealousy of the  where be found of the time, purposes, and consegovernment, and the first general persecution was quences of my appearing; or, the sense may be,
commenced against them, under pretence of their Let him understand that the end of the city and sanchaving set fire to the city, of which the emperor tuary, with the ceasing of the sacrifice and oblation
himself was really guilty, but wished to transfer the  there predicted, is come, and of consequence, the
blame and odium of the action on the poor innocent end of the age mentioned in the preceding verse.
Christians. Clement, who was contemporary and  This interpretration of the clause supposes it to be
a fellow-labourerwith Paul, says of him, (see his 1st uttered by our Lord as a part of his discourse, in
Epistle to the Corinthians,) that he was a preacher which light it is considered by most commentators.
both in the east and west, and that he taught the  But, " after the strictest examination," says Dr.
whole world righteousness. And if such were the  Campbell, (following Bengelius,) " I cannot help
labours of one apostle, though the chief of them, concluding, that they are not the words of our Lord,
what were the united labours of them all?  It ap- and consequently make no part of this memorable
pears indeed from the writers of the history of the  discourse, but the words of the evangelist, calling
church, that before the destruction of Jerusalem the  the attention of his readers to a very important
gospel was not only preached in the Lesser Asia, warning and precept of his Master, which he was
Greece, and Italy, the great theatres of action then then writing, (namely, that immediately following,)
a                                                                195




Desolate state of Jerusalem,           ST. MATTHEW.            when besiegea by the Roman army
A. M. 4037.  17 Let him which is on the house-   20 But pray ye that your flight be A. M. 4o03:
A. D. 33.                                                                              A. D. 33.
top not come down to take any thing  not in the winter, neither on the sabout of his house:                              i bath day:
18 Neither let him  which is in the field   21 For Uthen shall be, great tribulation, such
return back to take his clothes.                as was not since the beginning of the world to
19 And two unto them  that are with child, this time, no, nor ever shall be.
and to them  that give suck in those days!       22 And except those days should be shortt Luke xxiii. 29.                          u Dan. ix. 26; xii. 1; Joel ii. 2.
and of which many of them would live to see the! Verses 20, 21. But pray ye that your fight be not
utility, when the completion of these predictions  in the winter —For the inclemency of the season,
should begin to take place."  The doctor, therefore, i the badness of the roads, the shortness of the days,
renders the words, Reader, attend! Let them wvhich  will all be great impediments to your flight: neither
be in Judea flee to the mountains-Let them flee as on the sabbath day-That you may not raise the
fast as they can from the fortified cities and popu- indignation of the Jews by travelling on that day,
lous towns into the wilderness, where they will be  and so meet with that death out of the city which
secure. This important advice the Christians re-  you had endeavoured to escape by removing from
membered and wisely followed, and were preserved. it. Besides, many of them would have scrupled to
It is remarkable, that after the Romans, under Ces- travel far on that day; the Jews thinking it unlawful
tius Gallus, made their first advance toward Jeru- to walk above two thousand paces, (two miles,) on
salem, they suddenly withdrew again, in a most un- the sabbath day. In the parallel place in Mark, this
expected and impolitic manner. "This conduct of latter clause, about the sabbath day, is not menthe Roman general," says Macknight, " so contrary  tioaed. For then shall be great tribulation-Nerer
to all the rules of prudence, was doubtless brought had words a more sad or full accomplishment than
to pass by the providence of God, whointerposed in  these: for the miseries which befell this people
this manner for the deliverance of the disciples of I about the time of the destruction of Jerusalem, were
his Son."  For, at this juncture, the Christians, con- such as no history can parallel. Within the city
sidering it as a signal to retire, left Jerusalem, and  the fury of the opposite factions was so great that
removed to Pella and other places beyond the river they filled all places, and even the temple itself,
Jordan, so that they all marvellously escaped the  with continual slaughters. Nay, to such a pitch did
general ruin of their country, and we do not read  their madness arise, that they destroyed the very
anywhere that so much as one of them perished. granaries of corn which should have sustained them,
Of such signal service was this caution of our Lord  and burned the magazines of arms which should have
to his followers!                                defended them. By these means, when the siege
Verses 17-19. Let him wvho is on the house-top not had lasted but two months, the famine began to
come doiwn-It is well known that the houses of the  rage, and at length reduced them to such straits,
Jews, as well as those of the ancient Greeks and  that the barbarities which they practised are not to
Romans, were flat on the top, for them to walk upon, be imagined; see Josephus, Bell., vi. 11. Even the
and had usually stairs on the outside, by which they  mothers ate their own children, ibid., vii. 8.  In
might ascend and descend without coming into the  short, from the beginning of the siege to the taking
house. In the walled cities, these flat-roofed houses of the city, there were slain by faction, by famine,
usually formed continued terraces from one end of by pestilence, and by the enemy, no less than one
the city to the other, which terraces terminated at million one hundred thousand in Jerusalem. So
the gates. The meaning therefore here is, Let not that, as Josephus himself observes, in his preface to
him who is walking on the house-top come down to  his history of this war: " If all the calamities which
take any thing out of his house; but let him instantly  the world, from the beginning, hath seen, were compursue his course along the tops of houses, and es- pared with those of the Jews, they would appear
cape out of the city gate as fast as he possibly can. inferior."  And again, in another place he says,
Neither let him which is in the field, &c.-Our Sa- "To speak in brief, no other city ever suffered such
viour makes use of these expressions to intimate,  things, as no generation from the beginning of the
that their flight must be as sudden and hasty as Lot's world was ever more fruitful of wickedness." And
was out of Sodom. And the Christians escaping just I that the peculiar hand of Providence was visible in
as they did was the more providential, because after- this destruction of the nation, the same author affirms.
ward all egress from the city was prevented. And  For, having described the vast multitudes of people
wvo unto them that are with child, &c.-For such will that were in Jerusalem when it was besieged, he
not be in a condition to flee, neither will they be  says, Bell., vii. 17, "This multitude was assembled
well able to endure the distress and hardships of  together from other places, and was there, by the
the siege. This wo was sufficiently fulfilled in the  providence of God, shut up, as it were, in a prison."
cruel slaughters which were made both of the wo- 1 Besides, he tells us that Titus himself took notice
men and children, and particularly in that grievous that the Jews were urged on by God himself to their
famine which so miserably afflicted Jerusalem dur- destruction.
ing the siege. See notes on Deut. xxviii. 53-57.   Verse 22. Except those days should be shortened,
196                                                               a




Cautions against being deceived       CHAPTER XXIV.           byfalse Christs and false prophets.
A. At. 4037. ened, there should no flesh be saved:   24 For Z there  shall arise  false A. M. 4037.
A. D 33  x but for the elect's sake those days  Christs, and false prophets, and shall  A D 33.
shall be shortened.                              show great signs and wonders; insomuch that if
23 y Then if any man shall say unto you, Lo, a it were possible, they shall deceive the very elect.
here is Christ, or there: believe it not.         25 Behold, I have told you before.
x Isa. 1xv. 8, 9; Zech. xiv. 2, 3.-Y Mark xiii. 21; Luke   z Deut. xiii. 1; Ver. 5, 11; 2 Thess. ii. 9, 10,11; Rev. xiii. 13
xvii. 23; xxi. 8.                a John vi. 37; x. 28, 29; Rom. viii. 28, 29, 30; 2 Tim. ii. 19
&c.-If these wars and desolations were to continue  mitted them to enjoy as before. Thus,for the elect's
for any length of time, none of the Jews would es- sake those days of persecution were shortened.
cape destruction; they would all be cut off, root and    Verses 23-26. If any man say, Lo, here is Christ,
branch. For the calamities will be so severe that, like  or there-During the terrible calamities here forefire, they would soon consume all, and leave nothing  told, the expectations of the nation were all turned
for themselves to prey on. Butfor the elect's sake  toward their Messiah; for they thought if ever he
-For the sake of those Jews that shall embrace the  was to appear, it would be then, to deliver them from
gospel; those daysshall be shortened — The elect, is the impending destruction. Hence many arose,
a well-known appellation in Scripture and antiquity  pretending to be the Messiah, and boasting that they
for the Christians; and the Christian Jews, partly  would deliver the nation; the effect of which was,
through the fury of the Zealots on the one hand, that the multitude, giving credit to these deceivers,
and the hatred of the Romans on the other; and  became obstinate in their opposition to the Romans,
partly through the difficulty of subsisting in the  whereby their destruction was rendered both the
mountains without houses or provisions; would in  more severe and the more inevitable. Our Lord, it
all probability have been almost all destroyed, either must be observed, had cautioned his disciples against
by sword or by the famine, if the days had notbeen  false Christs and false prophets before, (see verse 5,)
shortened. But providentially the days were short- but what he here' says is not to be considered as a
ened.  Titus himself was desirous of putting a repetition of that, but relates to those impostors who
speedy end to the siege, having Rome, and the riches  should appear during the time of the siege. And,
and pleasures there, before his eyes. Some of his  in fact, many such impostors did arise about that
officers proposed to him to turn the siege into a  time, as we learn from Josephus, (lib. vi. cap. 5, ~ 2,)
blockade, and since they could not take the city by  and promised deliverance from God, being suborned
storm, to starve it into a surrender; but he thought by the tyrants or governors, to prevent the people
it not becoming to sit still with so great an army; and soldiers from deserting to the Romans; and the
he feared lest the length of the time should diminish  lower the Jews were reduced, the more disposed
the glory of his success. The besieged, too, helped  were they to listen to these deceptions, and the
to shorten the days, by their divisions and mutual more ready to follow the deceivers. Hegesippus
slaughters; by burning their provisions, which would  also, quoted by Eusebius, mentions the coming of
have sufficed for many years, and fatally deserting  false Christs and false prophets about the same time.
their strongest holds, where they could never have  And shall shouw great signs-As it was to little purbeen taken by force, but by famine alone. Indeed, pose for a man to take upon him the character of
Jerusalem was so well fortified, and so well fitted to  the Christ, or even of a prophet, without miracles
sustain a longer siege, that it could not have been  to vouch his mission; so it was the common artifice
taken in so short a time by the enemy without, had  and pretence of these impostors to show signs and
it not been for the factions and seditions wcithin. wonders, yzeta Kat repara, the very words used by
Titus himself could not but ascribe the success to  Christ in this prophecy, and by Josephus in his hisGod, as he was viewing the fortifications after the  tory. Behold, Ihave told you before-Behold, I have
city was taken. His words to his friends were very  given you sufficient warning. If they shall say,
remarkable. "We have fought," said he, "with  le is in the desert-It is surprising that our Lord
God on our side, o Ococ,v o rwv de Ep9vUazrwv IJadaovc should not only foretel the appearance of these imKa&e2ov, it is God who hath pulled the Jews out of postors, but also the manner and circumstances of
these strong holds; for what could the hands of men, their conduct. For some he mentions as appearing
or machines, do against these towers?"  God, there- in the desert, and some in the secret chambers; and
fore, in the opinion of Titus, as well as of the evan- the event, in all points, answered to the prediction.
gelist, shortened these days. After the destruction  Josephus says (Antiq., lib. xx. cap. 7, and Bell. Jud.,
of Jerusalem too, God inclined the heart of Titus to  lib. ii. cap. 13,) that " many impostors and cheats
take some pity upon the remnant of the Jews, and  persuaded the people to follow them into the desert,
to restrain the nations from exercising the cruelty  where they promised to show manifest wonders and
that they would have exercised against them. At signs done by the providence of God; and many,
Antioch, particularly, the senate importuned him to  being persuaded, suffered the punishment of their
expelthe Jews from the city: but he answered that folly." And he mentions an Egyptian false prophet,
their country being laid waste, there was no place to  Antiq., xx. 7, (spoken of also Acts xxi. 38,) who led
receive them. They then requested him to deprive  out into the desert fozur thousancd men who were murthe Jews of their former privileges; but those he per- derers; and who were all taken or destroyed by
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Signs of the coming of Christ          ST. MATTHEW.                       at the day ofjudgment. Ar. 4037.  26 Wherefore, if they shall say unto  days, e shall the sun be darkened, and A. M. 4037
A. D. 33.                                                                              A.D. 33.
you, Behold, he is in the desert; go  the moon shall not give her light, and
not forth: behold, he is in the secret chamin- the stars shall fall fiom  heaven, and  the
bers; believe it not.                           powers of the heavens shall be shaken:
27 bFor as the lightning cometh out of the   30 fAnd then shall appear the sign of the
east, and shineth even unto the west; so shall Son of man in heaven: g and then shall all
also the coming of the Son of man be.           the tribes of the earth mourn, h and they shall
28 c For wheresoever the carcass is, there  see the Son of man coming in the clouds of
will the eagles be gathered together.            heaven with power and great glory.
29 d Immediately after the tribulation of those   31 i And he shall send his angels  with a
b Luke xvli. 24.  c Job xxxix. 30; Luke xvii. 37.-d Dan. Rev. vi. 12.-f Dan. vii. 13.g- Zech. xii. 12.  h Chap. xvi.
vii. 11, 1   Isa xiii. 10; Ez. xxxii. 7; Joelii. 10, 31; iii. 15; 27; Mark xiii. 26; Rev. i. 7.-' Chap. xiii. 41; 1 Cor. xv. 52;
Amos v. 20; viii. 9; Mark xiii. 24; Luke xxi. 25; Acts ii. 20; 1 Thess. iv. 16.1 Or, with a trumpet, and a great voice.
Felix: another impostor is also mentioned by the  eagles, both because eagles are the fiercest birds of
same author, who promised deliverance to the peo- prey, and because the Roman ensign was an eagle,
pie if they would follow him into the desert, but to which probably our Lord alluded in this passage.
Festus sent horse and foot against him, and destroyed    Verse 29. Immediately after, &c.-We are now
both him and his followers. These things happened  come to the last act of this dismal tragedy, the debefore the destruction of Jerusalem; and a little  struction of Jerusalem, and the final dissolution of
after, one Jonathan, a weaver, persuaded many to  the Jewish polity in church and state, which our
follow him into the desert, most or all of whom were  Lord, for several reasons, might not think fit to deslain or made prisoners, and he himself taken and  dare nakedly and plainly, and therefore chose to
burned alive, by order of Vespasian. As several of clothe his discourse in figurative language. Comthese impostors thus conducted their followers into  mentators, indeed, have generally understood this,
the desert, so did others into the secret chambers, and what follows, of the end of the world, and of
or places of security. One of these (according to  Christ's coming to judgment: but the words, imJosephus, Bell., vi. 5) declared to the people in the  mediately after the tribulation of those days, show
city, that God commanded them to go up into the  evidently that he is not speaking of any distant
temple, and there they should receive the signs of event, but of something immediately consequent
deliverance.  A multitude of men, women, and  upon the tribulation before mentioned, and that
children went up accordingly; but, instead of de- must be the destruction of the temple and city of
liverance, the place was set on fire by the Romans, Jerusalem, and the abolition of the Jewish polity,
and six thousand perished miserably in the flames, civil and religious. It is true, his figures are very
by throwing themselves down to escape them. Our strong, but not stronger than those used by the anSaviour therefore might well caution his disciples  cient prophets upon similar occasions.  The Proboth against the former and the latter sort of these  phet Isaiah speaks in the same manner of the dedeceivers.                                       struction of Babylon, chap. xiii. 10, The stars of
Verses 27, 28. For as the lightning cometh out heaven and the constellations thereof shall snot give
of the east, &c. —The coining of the Son of man  their light; the sun shall be darkened in his going
shall be in a very different manner, and for very dif- forth, and the mnoon shall not cause her light to
ferent ends from what you are imagining. It shall be shine.  The Prophet Ezekiel describes in similar
like lightning, swift, unexpected, and destructive. terms the destruction coming on Egypt, chap. xxxii.
His appearance will be as distinguishable from that 7, 8. When I shall put thee out I'will cover the
of every false Christ, as lightning, which shines all heaven, and make the stars thereof dark; I twill
round the hemisphere, is from a blaze of straw. cover the sun with a cloud, and the moon shall not
What Bishop Pearce observes from Josephus is give her light. The Prophet Daniel also uses simvery memorable, that " the Roman army entered into  ilar language, when speaking of the slaughter of
Judea on the east side of it, and carried on their con- the Jews by the little horn, meaning probably Anquests westward, as if not only the extensiveness of tiochus Epiphanes: And it waxed great even unto
the ruin, but the very route which the army would  the host of heaven; and cast down some of the host
take, was intended in the comparison of the light- and of the stars to the ground, and stamped upon
ning coming out of the east, and shining even unto  them. And lastly, God, by Joel, foretelling this
the west."  For wheresoever the carcass is, &c.-  very same destruction of Jerusalem, chap. ii. 30, 31,
For though the coming of the Son of man shall be  says, I will show'wonders in heaven and in the
like lightning, swift, spreading, and destructive, yet earth, blood, and fire, and pillars of smoke.  The
lie will not come personally; his servants only shall suna shall be turned into darkness, and the mnoon into
come, the Roman armies, who by his command shall blood. So that great commotions and revolutions
destroy this nation as eagles devour their prey. upon earth are often represented by commotions
Thus our Lord, after his usual manner, applies a and changes in the heavens.
proverbial expression with a particular meaning;   Verses 30, 31. Then shall appear the sign of the
and the Romans are very properly compared to S,:,~z of macr2 in heaven —Christ proceeds here ir
198                                                               a




Signs of the coming of Christ         CHAPTER XXIV.                       at the day ofjudgment.
A. M. 4037. great sound of a trumpet, and they   33 So likewise ye, when ye shall A.M.4037.
A. D. 33.                                                                              A. D. 33.
shall gather together his elect from  see all these things, know'that 2it
the four winds, from one end of heaven to the  is near, even at the doors.
other.                                            34 Verily I say unto you, m This generation
32 ~ Now  learn k a parable of the fig-tree; shall not pass, till all these things be fulfilled.
When his branch is yet tender, and putteth   35 n Heaven and earth shall pass away, but
forth leaves, ye know that summer is nigh:      my words shall not pass away.
kLuke xxi. 29.- l James v. 9..2 Or, he.-m Chap. xvi.  n Psa. cii. 26; Isa. ii. 6; Jer. xxxi. 35, 36; Chap. v. 18; Mark
28; xxiii. 36; Mark xiii. 30; Luke xxi. 32.         xiii. 31; Luke xxi. 33; Heb. i. 11.
the same figurative style, and the plain meaning of  of the ministers of the Asian churches, Rev. ii., iii.;
his words is, that the destruction of Jerusalem and  of prophets, 2 Chron. xxxvi. 16; and of priests, Mal.
of the Jewish state, civil and religious, would be  ii. 7. And the preaching of the messengers of God
such a remarkable instance of divine vengeance, is compared to the sound of a trumpet, Isa. lviii. 1;
and such a signal manifestation of Christ's power Jer. vi. 17; Ezek. xxxiii. 3-6. No person, versed
and glory, that all the Jewish tribes should mourn, at all in ecclesiastical history, needs to be told that
and many should be led from thence to acknow- the Christian religion spread and prevailed mightily
ledge him for the true Messiah. To explain this after this period; and that hardly any one thing
further it may be observed, " The sign frorm heaven, contributed more to this success of the gospel than
which both the disciples and Pharisees expected, the destruction of Jerusalem  and the ruin of the
was some visible appearance of the Messiah in the  Jewish nation, falling out in the very manner and
clouds, and some miraculous interposition of his with the very circumstances so particularly foretold
power, by which the Romans, the masters of the  by our Lord.
world, were to be destroyed, and a universal empire    Verses 32-35. Nobw learn a parable of the figover all nations erected in behalf of the Jews. This  tree —Our Lord proceeds to declare that the signs
sign they were led to expect, because Daniel had  which he had given would be as certain an indicasaid prophetically, of the Son of man, (chap. vii. tion of the time of his coming, as the fig-tree's put13,) that he saw him coming in the clouds of heaven, ting forth its leaves is of the approach of summer;
and that there was given him dominion, and glory, and that the time of his coming was at no great disand a kingdom, &c. Nevertheless, by the coming  tance. For he adds, This generation shallnot pass
of the Son of man in the clouds, Daniel meant his till all these things be fulfilled,-Hereby evidently
interposing for the destruction of his enemies, par- showing that he had been speaking all this while
ticularly the unbelieving Jews; and the erection of only of the calamities coming on the Jews, and the
his own kingdom over all nations; a spiritual king- destruction of Jerusalem. " It is to me a wonder,"
dom, a new dispensation of religion, which should  says Bishop Newton, " how any man can refer part
comprehend the whole world within its pale. of the foregoing discourse to the destruction of
Therefore, to show the disciples that they had mis- Jerusalem, and part to the end of the world, or any
taken the prophecy, which referred wholly to the  other distant event, when it is said so positively
destruction of Jerusalem, and to the conversion  here in the conclusion, All these things shall be
of the Gentiles, he adopted it into his prediction of fJfilled in this generation. And it seems as if our
these events, and thereby settled its true meaning."  Lord had been aware of some such misapplication
-Macknight.  The figurative expression, Coming  of his words, by adding yet greater force and emin the clouds of heaven, in several other passages of phasis to his affirmation, verse 35, Heaven and earth
Scripture, signifies God's interposing evidently and  shall pass away, but mny words shall not pass away
irresistibly, to execute vengeance on a wicked ge- -That is, heaven and earth shall sooner, or more
neration, and to assert his own government over the  easily pass away than my words; the frame of the
world.  See 2 Sam. xxii. 10-12; Psa. xcvii. 2; universe shall sooner, or more easily pass away
Isa. xix. 1. He shall send his angels with a great than my words shall not be fulfilled. In another
sound of a trumpet, &c.-This also is in the style  place, (chap. xvi. 28,) he says, There are some
of the prophets, and, stripped of its figures, means standing here which shall not taste of death till
only that after the destruction of Jerusalem, Christ they see the Son of man coming in his kingby his angels, or ministers, going forth with their dom, intimating that the event would not take place
powerful preaching, termed here the great sound of immediately, and yet not at such a distance of time
a trumpet, should gather to himself a glorious but that some then living would be spectators of
church, out of all the nations under heaven: that the calamities coming upon the nation.  In like
the Jews being thrust out, as he expresses it, Luke  manner, he says to the women who bewailed him
xiii. 28, &c., believers should comefrom the east and  as he was going to be crucified, Luke xxiii. 28,
from the west, from the north and from the south, Daughters of.Jeresalem, weep notfor me, but weep
and should sit down in the kingdom of God. Agree- for yourselves and for your children; which words
ably to this interpretation, we find the name aYYErovz, sufficiently  implied that the days of distress and
angcls, usedofcommonmessengers, James ii.25; and  misery were coming, and would fall on them and
a                                                               199




Christ again mentions the certainty   ST. MATTHEW.                     of his co:ing to judgment.
A. M. 4037.  36   0o1But of that day and hour ing and giving in marriage, until the A. M. 4037.
knoweth no man, no, not the angels  day that Noe entered into the ark,
of heaven, P but my Father only.                1 39 And knew  not until the flood came, and
37 But as the days of Noe were, so shall took them all away: so shall also the coming
also the coming of the Son of man be.           of the Son of man be.
38 qFor as in the days that were before the   40 rThen shall two be in the field; the one
flood, they were eating and drinking, marry- shall be taken, and the other left.
o Mark xiii. 32; Acts i. 7; 1 Thess. v. 2; 2 Peter. iii. 10.    ( Gen. vi. 3, 4, 5; vii. 5; Luke xvii. 26; 1 Pet. iii. 20.
P Zech. xiv. 7.                                r Luke xvii. 34, &c.
their children. But at that time there was not any  alnd the Holy Land, published in 1812, (p. 428,)
appearance of such an immediate ruin. The wisest may fitly be quoted here. " Scarcely had we reached
politician could not have inferred any such thing  the apartment prepared for our reception," (namely,
from the then present state of affairs. Nothing less in Nazareth,) " when, looking from the window into
than divine prescience could have foreseen and  the court-yard belonging to the house, we beheld
foretold it."                                   two women grinding at the mill in a manner most
Verse 36. But of that day and hour knoweth no  forcibly illustrating a saying of our Saviour's. In
man, &c. —I consider opa, hour, here, says Grotius, the centre of the upper stone was a cavity for pouras denoting, not a part of a day, but a larger por- ing in the corn, and by the side of this an upright
tion of time. So also Bishop Newton, who observes, wooden handle for moving the stone. As the opera" It would seem improper to say, Of that day and  tion began, one of the women, with her right hand,
hour knoweth no man; for if the day was not pushed this handle to the woman opposite, who
known, certainly the hour was not, and it was super- again sent it to her companion; thus communicating
fluous to make such an addition. I conceive, there- a rotatory and very rapid motion to the upper stone,
fore, that the passage should be rendered, Of that their left hands being all the while employed in
day and season knoweth no man, as the word is supplying fresh corn, as fast as the bran and flour
frequently used in the best authors, both sacred and  escaped from the sides of the machine."
profane. It is true, our Saviour declares,'All these    Hitherto we have explained the contents of this
things shall be fulfilled in this generation;' it is true  chapter as relating to the destruction of Jerusalem,
also, the Prophet Daniel bath given some intimation  of which, without doubt, it is primarily to be underof the time in his famous prophecy of the70 weeks; stood. But though it is to be understood of this
but though this great revolution was to happen to- primarily, yet not of this only; for there is no
ward the conclusion of 70 weeks, or 490 years, to  question that our Lord had a further view in it. It
be computed from a certain date that is not easy to  is usual with the prophets to frame and express their
be fixed; yet the particular day, the particular sea- prophecies so as that they shall comprehend more
son in which it was to happen, might still remain a  than one event, and have their several periods of
secret to men and angels: and our Lord had before, completion. This every one must have observed
(verse 20,) advised his disciples to pray, that their who has been ever so little conversant in the wriflight.might not be in the winter, nor on the sabbath  tings of the ancient prophets, and this doubtless is
day; the day not being known, they were to pray  the case here; and the destruction of Jerusalem is
that their flight might not be on the sabbathl day; to be considered as typical of the end of the world,
the season not being known, they were to pray that of which the destruction of a great city is a lively
it might not be in the winter."                 type and image. And we may observe that our SaVerses 37-41. But as the days of Noe were, &c.-  viour no sooner begins to speak of the destruction
As then they were eating and drinking, marrying  of Jerusalem, than his figures are raised, his lanand giving in marriage, till they were surprised by  guage swelled, (The sun shall be darkened, &c.,)
the flood, notwithstanding the frequent warnings  and he expresses himself in such terms as, in a
and admonitions of that preacher of righteousness: lower and figurative sense indeed, are applicable to
so now, they shall be engaged in the business and  that destruction; but in their higher and literal sense,
pleasures of the world, little expecting, little think- can be meant only of the end of the world. The
ing of this universal ruin, till it come upon them, same may be said of that text, Of that day and seanotwithstanding the express predictions and decla- son knoweth no man, &c.: the consistence and conrations of Christ and his apostles.  Then shall two  nection of the discourse oblige us to understand it
be in the field, &c.-That is, Providence will then  as spoken of the time of the destruction of Jerusamake a distinction between such as are not at all lem, but in a higher sense it may be true also of the
distinguished now. Some shall be rescued from the  time of the end of the world, and of the general
destruction of Jerusalem, like Lot out of the burning  judgment. All the subsequent discourse too, we
of Sodom; while others, nowise different in outward  may observe, does not r'elate so properly to the decircumstances, shall be left to perish in it.  7'Two ~ struction of Jerusalem  as to the end of the world
women shall be grinding at the mill-A passage in  andl the general judgment. Our Lord loses sight,
Dr. E. Daniel Clarke's 7ravels in Greece, Egypt,' as it nwere of his former subject, and adapts his dis
200                                                               a




Exhortation to wvatchfulness.        CHAPTER XXIV.             Punishment of the wicked servant
A. VM. 4037.  41 Two wvomen shall be grinding   46 Y Blessed is that servant, whom  A. M. 4037
A. D.     at the mill; the one shall be taken, his lord, when he cometh, shall find
and the other left.                             so doing.
42 ~ SWatch therefore; for ye know  not  47 Verily I say unto you, That z he shall
what hour your Lord doth come.                  make him ruler over all his goods.
43 tBut know  this, that if the good man   48 But and if that evil servant shall say in
of the house had known in what watch the  his heart, My lord delayeth his coming;
thief would come, he would have watched,  49 And  shall begin  to smite his fellowand would not have suffered his house to be  servants, and  to  eat and  drink  with  the
broken up.                                      drunken;
44 uTherefore be ye also ready: for in such   50 The lord of that servant shall come in a
an hour as ye think not, the Son of man  day when he looketh not for him, and in an
cometh.                                         hour that he is not aware of,
45 x Who then is a faithful and wise servant,  51 And shall 3 cut him asunder, and appoint
whom his lord hath made ruler over his house- him  his portion with the hypocrites: a there
hold, to give them meat in due season?         shall be weeping and gnashing of teeth.
s Chap. xxv. 18; Mark xiii. 33, &c.; Luke xxi. 36.  t Luke' x Luke xii. 42; Acts xx. 28; 1 Cor. iv. 2; Heb. iii. 5.-Y Rev.
xii. 39; 1 Thess. v. 2; 2 Pet. iii. 10; Rev. iii. 3; xvi. 15.-  u Ch. xvi. 15.-z Chap. xxv. 21, 23. Luke xxii. 29.  3 Or, cut him
xxv. 13; 1 Thess. v. 6.                        off.-a Chap. viii. 1; xxv. 30.
course more to the latter. And, indeed, the end of admire the wisdom of Christ, and acknowledge his
the Jewish state was, in a manner,- the end of the  prediction to be divine."
world to many of the Jews.                        Verses 42-44. Watch therefore-Let your mind
It appears next to impossible that any man should  be thoroughly awake to a sense of the certainty and
duly consider these prophecies, and the exact com- importance of these things, and be on your guard
pletion of them, and, if he is a believer, not be that they may not overtake you unawares, but that
confirmed in the faith; or, if he is an infidel, not be you may be prepared to meet Christ in the way of
converted. Can any stronger proof be given of a  judgment or mercy; for ye know not what hour
divine revelation than the spirit of prophecy; or of your Lord cometh-Either to avenge himself of
the spirit of prophecy, than the examples now be- this nation, to require your soul of you, or to call
fore us, in which so many contingencies, and we you and all mankind to his bar. Be ye also ready
may say, improbabilities, which human wisdom or -By being assured of God's favour, and stamped
prudence could never have foreseen, are so particu- with his image, and by a holy deadness to the oblarly foretold, and so punctually accomplished! At jects of this uncertain and transitory world, which
the time when Christ pronounced these prophecies, you are so soon to leave, and may be called to leave
the Roman governor resided at Jerusalem, and had  at a moment's warning; be prepared to receive every
a force sufficient to keep the people in obedience; event of divine providence with resignation to God's
and could human prudence foresee that the city, as will, and a perfect acquiescence in the wisdom of
well as the country, would revolt and rebel against all his dispensations, fully persuaded that all things
the Romans?  Could it foresee pestilences, andfa- shall work for good to them that love him.
mines, and earthquakes in divers places? Could it   Verses 45-51. Who then is the faithful andl wise
foresee the speedy propagation of the gospel, so  servant-Which of you aspires after this character?
contrary to all human probability?  Could human  Wise-Every moment retaining the clearest convicprudence foresee such an utter destruction of Jeru- tion that all he now has is only intrusted to him as
salem, with all the circumstances preceding and  a steward: Faithful-Thinking, speaking, and actfollowing it? It was never the custom of the Ro- ing continually in a manner suitable to that convicmans absolutely to ruin any of their provinces. It tion.  Whom his lord hath made ruler over his
was improbable, therefore, that such a thing should  household —This evidently chiefly concerns the mihappen at all, and still more improbable that it nisters of the gospel. See notes on Luke xii. 42, &c.
should happen under the humane and generous Ti- Blessed is that servant, &c.-" You, the ministers
tus, who was indeed, as he was called, the love and  of religion, ought to be peculiarly faithful in the
delight of mankind. Yet, however improbable this discharge of your duty; for it is not an ordinary
was, it has happened, and it was foreseen and fore- trust that is committed to your charge. You are
told by Christ; but how was it possible for him to  stewards, whose business it is to take care of the
foresee it, unless his foresight was divine, and his whole family, and who, because of the influence
prediction the infallible oracle of God? Eusebius which your example may have upon others, ought
observes well upon this place, that, " Whoever shall to be remarkably diligent. Your duty is to be well
compare the words of our Saviour with the history  acquainted with the stores of evangelical truths, and
which Josephus has written of the war, cannot but to understand how they may be best applied. You
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Parable of the wise                      ST. MATTHEW.                           andfoolish virgins.
should know likewise the various characters of the  little think of it, and will make you dreadful exampersons under your charge, that you may be able to  ples of my indignation, by the severe punishments
give every one of them his portion of meat in due  which I will inflict upon you."  And shall cut him.
season.  Verily, he shall make him ruler over all asunder-Tearing and cutting persons into several
his goods-If when I come I find you thus employed, i pieces, was one of the severest kinds of punishment
I will highly reward you with the glories and joys I anciently used, and is here put for the extreme miof my kingdom, even as an earthly master bestows i sery that awaits the persons here described in the
particular marks of respect on such servants as have! other world. And appoint him his portion with the
been remarkably faithful in any important trust." | hypocrites-The worst of sinners. If ministers are
But if that evil servant-Now become evil, having  the persons here primarily intended, there is a peput away faith and a good conscience, shall say in  culiar propriety in the expression. For no hypocrisy
his heart, My lord delayeth, &c.-" On the other can be baser than to call ourselves ministers of
hand, if you behave like wicked stewards, who, be- Christ while we are the slaves of avarice, ambition,
cause their lord delays his coming, beat their fellow- or sensuality. Wherever such are found, may God
servants and get drunk with sots and epicures; if reform them by his grace, or disarm them of that
you tyrannise over the consciences of your brethren, power and influence which they continually abuse
neglect the duties of your function, and give your- | to his dishonour, and to their own aggravated damselves up to sensual pleasures, I will come when you l nation!
CHAPTER XXV.
In this chapter our Lord, continuing his discourse, enforces his exhortation to watchfulness, and a perpetual readiness for
Christ's coming. (1,) By the parable of the ten virgins, 1-13. (2,) By the parable of the talents, which were delivered
to three servants, 14-30. (3,) By a more piazn representation of the last judgment, calculated to promote a constant readiness to receive our final sentence and everlasting portion, 31-46.
A. M.4037.  THEN  shall the kingdom of hea- which took their lamps, and wvent A. M. 4037.
ven be likened unto ten virgins, forth to meet a the bridegroom.
a Eph. v. 29, 30; Rev. xix. 7; xxi. 2, 9.
NOTES ON CHAPTER XXV.                   sooner or later, as it might happen. And that she
Verse 1. Then shall the kingdom of heaven, &c. might be received properly at his house, his female
-Our Lord, having fully informed his disciples of  friends of the younger sort were invited to come
the circumstances and general season of his coming  and wait with lamps, till some of his retinue, deto destroy the Jewish place and nation, that lively, spatched before the rest, brought word that he was
earnest, and strong figure of his future coming to  at hand; upon which they went forth, with their
judge the world; he passes, as we have seen, by a  lamps trimmed and burning, to welcome him, and
natural transition, to a declaration of that dread  conduct him with his bride into the house. And
event; of the watchfulness necessary thereto; and  for this service they had the honour of being guests
of the punishment to be inflicted upon those who  at the marriage-feast."  To ten such virgins our
should neglect so to watch and prepare for their  Lord compares the candidates for the heavenly
Lord's coming. Referring to these events, he here  kingdom, the complete number of all Christian proproceeds to say, Then-When the Lord shall thus  fessors: he mentions ten, because this, it seems,
come to execute judgment on the Jewish nation, or was the general number appointed at their wedto judge mankind in general, and punish the wicked  dings to wait upon the bridegroom. And he comservant, shall the kingdom of heaven-The gospel pares professors to virgins, to signify the purity
kingdom, or the state of things in the visible church, required in the Christian character, or perhaps
particularly the character, conduct, and lot of the  merely because the allusion in the parable so resubjects of that kingdom; be likened unto ten vir- quired it.  Which took their lamps, &c.-The lamp
gins-Or may be represented by the character, means a religious profession, and every one may
conduct, and fate of virgins at a wedding. In order then be said to take up this lamp, when admitted
to understand this parable, we must remember that into the outward church by baptism; and event
here is an allusion to the customs of the Jewish I forth to meet the bridegroom-The bridegroom
marriages, as well as those of the other eastern  means the Lord Jesus in this parable, as well as in
countries. " With them it was usual for the bride- I that recorded chap. xxii. 2, &c.; and every one that
groom  to bring home his bride in the evening, professes to expect and prepare for his coming,
202                                                                 a




Parable of'the wise                    CHAPTER XXV.                         and foolish virgins.
A. M. 4037.  2 bAnd five of them  were wise,  6 And at midnight d there was a A. M. 4037.
A. D. 33.                                                                             A. D. 33.
and five were foolish.                cry made, Behold, the bridegroom
3 They that were foolish took their lamps, cometh; go ye out to meet him.
and took no oil with them:                       7 Then all those virgins arose, and e trimmed
4 But the wise took oil in their vessels with  their lamps.
their lamps.                                     8 And the foolish said unto the wise, Give us
5 While the bridegroom  tarried, c they all of your oil: for our lamps are' gone out.
slumbered and slept.                             9 But the wise answered, saying, Not so;
b Chap. xiii. 47; xxii. 10.- -— 1 hess. v. 6..d Chap. xxiv. 31; 1 Thess. iv. 16.~e Luke xii. 35.- Or, going out.
whether to call men hence by death, or to summon  whose conduct is generally exemplary, while Christ
them to his bar, may be said to go forth to meet delays to call them hence by death, too often, like
him.                                            the church of Ephesus, leave in some degree their
Verses 2-4. And five of them were wise-Prudent first love, lose their watchful spirit, and abate of
and provident; andfivefoolish-Inconsiderate and  their zeal and diligence in doing well, and their
careless.  These latter took their lamps-Took up  patience in suffering ill.
a profession of the true religion; but took no oil  Verses 6-8. And at midnight-In an hour quite,with them-No more than kept them burning just unthought of, and the most alarming. Perhaps the
for the present. None to supply their future want, traditidn mentioned by Jerome, which asserted that
to recruit their lamps' decay. They did not receive  Christ would come to judgment at midnight, might
or maintain the saving grace of God, did not get or be borrowed from hence; though certainly it is a
keep faith working by love, an interest in and union  very absurd one, since that can be the case only
with Christ the good olive, or the life of God in their under one meridian at a time.  There was a cry
souls. But the wise took oil in their vessels, &c.-  Inade, Behold, the bridegroom cometh-As Christ's
Together with the lamp of an external profession, coming to judge the world will be at a time the
they secured and maintained vital godliness, through  least expected; so then a great cry will be made,
the indwelling of the Spirit of God, and living in  for the apostle assures us, he will descend from
the Spirit, they walked in the Spirit, seeking daily  heaven with a shout, with the voice of the archangel,
a fresh supply of spiritual strength, till their faith  and with the trump of God, 1 Thess. iv. 16. At
was made perfect.                               this great cry, which will be heard to the ends of
Verse 5. While the bridegroom tarried-That is, the earth, these virgins all awake, and begin to trin
before they were called to attend him; they all their lamps, to examine themselves, and prepare to
slumbered and slept-That is, all Christians, so  meet their God: and now the foolish first perceive
called, good and bad, sincere and hypocrites, those  their folly: they find their lamps extinguished, and
who really love and wait for the bridegroom, and  they have no oil wherewith to supply them: they
those who only profess to do so; lie down together find themselves destitute of vital religion, of union
in the sleep of death: all, while the bridegroom  with Christ, and the graces of his Spirit, and that
delays to come, slumber in the grave, with respect they have only a name to live while they are dead.
to their bodies, and sleep till the great call, that Thus the hypocrite's hope shall perish. Anzd the
shall awake them to different situations. This is foolish said unto the wise-Whom before, perhaps.
undoubtedly the meaning of this clause, if by the  they had despised and derided as needlessly provicoming of the bridegroom we understand Christ's  dent; Give us of your oil, for our lamps are gone
coming to raise the dead and judge mankind, which  out-They were therefore once lighted and burnseems evidently to be primarily intended thereby. ing. As if they had said, The light that was in us has
But if we also consider it as referring to calamities become darkness, and the warmth of our love and
coming on the Jews, or to his calling us hence by  zeal has become cold and dead, and we are utterly
death, the spiritual slumbering and sleeping of the  unprepared to meet the bridegroom. What a time
professors of Christianity must be intended, and the  was this to make such a discovery! whether the
meaning of the clause must be, that while Christ time of being overtaken with some unexpected
defers to come in these senses, instead of accounting  judgment, the time of death, or that of Christ's
his long-suffering salvation, (2 Pet. iii. 15,) and im- second coming be intended. Reader, Unto which
proving it accordingly, they become unwatchful, of the saints wvilt thou turn?  Who can help thee
remiss and careless, lukewarm and indolent. So  at such a season?
it was with the professors at Laodicea and Sardis,   Verse 9. But the wise answered, saying, Not so
who are therefore called upon to be zealous and  -The words, not so, are not in the Greek, which
repent, to be watchful, and to strengthen the things is only, /ynUore 8K apieon, R/tv /at v/lv, lest it should
which remained, which were ready to die; Christ not be szfficient for us and you. They begin the
threatening that if they would not watch, he would  sentence abruptly, showing thereby their surprise
come unexpectedly as a thief cometh. And even the  at the state of those poor wretches who had so long
wise, who have oil in their vessels, and their lamps deceived  them,  as well as their own souls. Lest
burning; who have saving grace in their hearts, and  there be not enough —It is sure there is not: for no
a                                                               203




The foolish virgins refused           ST. MATTHEW.                   admission to the marriage.
A. M. 4037. lest there be not enough for us and   11. Afterward came also the other vir- A. M. 4037.
A. D. 33.                                                                            A. D. 33.
you: but go ye rather to them  that gins, saying, g Lord, Lord, open to us.
sell, and buy for yourselves.                    12 But he answered and said, Verily I say
10 And while they went to buy, the bride- unto you, h I know you not.
groom  came; and they that were ready went  13 iWatch therefore, for ye know  neither
in with him  to the marriage: and f the door the day nor the hour wherein the Son of man
was shut.                                       cometh.
fLuke xiii. 25.-    Chap. vii. 21, 22, 23.-h Psa. v. 5; Hab.  i Chap. xxiv. 42,44; Mark xiii. 33, 35; Luke xxi. 36; 1 CoT.
i. 13; John ix. 31.                  xvi. 13; 1 Thess. v. 6; 1 Pet. v. 8; Rev. xvi. 15.
man has more holiness than is sufficient for himself. day, and the eternal Judge has fixed the states of
Go ye rather to them that sell- Without money, and  mankind for ever. Then all entrance into the heawithout price: That is, to God in Christ. And buy  venly city will be for ever precluded, and he that is
— If ye can. O no! The time is past, and returns filthy must remain filthy still. Afterward came
no more. But this clause, Buy for yourselves, also the other virgins-After the door was shut and
seems, as Dr. Doddridge observes, "merely an or- bolted against them by the irreversible decree of
namental circumstance; and it is strange that any  Heaven, they came to enter, that is, they came too
popish writers should consider it as favouring their late, and therefore when they would have inherited
doctrine of a stock of merits in the church, founded  the blessing, they were rejected, and found no place
on works of supererogation; since, if it referred to  for repentance. For he answered, &c.-He was
them at all, (which there is no reason to imagine,.) heard answering from within, I know you not- Ye
it would rather expose than encourage any depend- pretended to be my friends, and to do me honour:
ance upon them."  Observe, reader, now only is the but you have not acted as friends, nor do I acknowaccepted ti-me, and the day of salvation, when we ledge you as such.
may come to God through Christ, in the use of the    Verse 13. Watch, therefore, &c.-See, therefore,
means of grace, and buy for ourselves the divine  that your mind be always awake and watchful, and
oil, which vill never fail us: nay, we are counselled  that you maintain an habitual readiness for the comand exhorted to do so: and if we despise and reject ing of the bridegroom, not presuming on preparathese counsels and exhortations, while they may be tions to be made hereafter, lest you meet with a sad
useful, our cries and wishes will be as surely re- disappointment: for ye know neither the day nor
jected another day, and our vain attempts to pur- the hour wherein the Son of man cometh-To rechae when the bridegroom is coming will issue  ceive his prepared people to himself, and for ever
in an eternal exclusion from his kingdom.       to exclude the backslider, the hypocrite, and the
Verses 10-12. While they went to buy —While  sinner, from the glories and joys of his heavenly
they made some unsuccessful efforts to obtain oil, kingdom; or when he cometh to call you hence by
and light their lamps; the bridegroom came, and  death, or to summon you to his bar. Remember
they that were ready-They who had put on the  your life is a vapour, which appeareth for a little
wedding-garment, who had an interest in Christ's while, and then vanisheth; work while it is day,
obedience unto death, and were renewed by his before the night come when you cannot work.
Spirit, who had recovered the divine likeness, the  Take care especially that you have oil in your veswhole image of God stamped upon their soul; who  sels, and that you keep your lamp burning, for
had done and suffered the whole will of God unto  unless you attend to these things you watch in vain;
the end, while they had kept themselves unspotted  these being the great, and indeed the only distinfrom the world: they, (to speak in the language of guishing difference between the wise and the foolish
Christ,) whose loins were girded, and their lamps virgins here spoken of. Upon the whole, in this
burning, and themselves like unto mnen waiting for parable the characters and final judgment of the
their Lord, went in with him to the marriage-For subjects of the kingdom of heaven are described,
blessed are the dead that die in the Lord, they rest that is to say, of persons who have enjoyed the
from their labours, and their works follow them: outward dispensation of the gospel, and by proand those that are found of him in peace, without fessing themselves to be Christians, pretended to
spot, and blameless, in whatever way he comes to  honour Christ. Some, with the fair light of an outthem, shall enter into the joy of their Lord, and sit ward profession in their hands, have the principles
down at the marriage-feast with patriarchs and pro- of the divine life in their hearts, a stock of oil to
phets, and all the company of heaven. And the keep that light continually burning, both pure and
door was shut-The door of salvation, of pardon- clear, by which means they persevere in holiness
ing mercy, and divine acceptance; the door of re- to the end. But others, having the blaze of a propentance, faith, and holiness; of grace and glory. fession, and nothing to keep it alive, it must needs
This is always shut at death. It is universally  end in smoke and darkness, failing them when they
acknowledged among Protestants, that as death  have most occasion for it. The midnight cry, raised
leaves us judgment finds us. And surely then it is at the coming of the bridegroom, shows, not only
shut, when the final sentence is passed at tfle great that the day of judgment will take place when by
204                                                              a




Parable of the talents                 CHAPTER XXV.                   delivered to three servants.
A. M. 4037.  14 ~ k For the kingdom of heaveni man  according to his several abi- A. M. 4037.
is 1 as a man travelling into a far lity;  and  straightway  took  his 
country, who called his own servants, and de- journey.
livered unto them his goods.                      16 Then  he  that had  received  the  five
15 And unto one he gave five 2talents, to  talents went and traded with the same, and
another two, and to another one; mto every  made them other five talents.
k Lu. xix. 12. - Ch. xxi. 33.  2 A. talent is 1871. 1Os. sterling; Ch. xviii. 24.-  m Rom. xii. 6; 1 Cor. xii. 7, 11, 29; Eph. iv. 11.
the generality it is not looked for, but how sudden- blood; and delivered unto them his goods-The
ly and unexpectedly some are called away by death, goods of which he was the sole proprietor.  Unto
so that little or no preparation i  be made for the  one he gave five talents-As being able to traffic with
awful event in the confusion    perplexity of a them; to another two —As not being sufficient to
death-bed sickness. In this parable, therefore, our manage more; and to another one, as being still
Lord has taught us that unless we persevere in  more infirm. So Origen. A talent being in value
grace, having it always in possession, and even in  about 1871. 10s., he who was intrusted with five, reexercise, as occasion requires, we shall be excluded  ceived 9371. 10s.; and he who had two, 3751. sterling.
from the abodes of the blessed without remedy, And who knows whether, all circumstances consithough we may have expressed considerable zeal dered, there be a greater disproportion than this in
and diligence in the service of Christ for a time: the talents of those who receive the most and those
also, that the grace of other men, and their piety  who receive the fewest?  By the talents here we
and virtue, will stand us in no stead at the hour of are to understand gifts or endowments conferred
death or at the day of judgment. To conclude, as for a spiritual end, powers of body and mind, abilithe parable represents the suddenness with which  ties natural and acquired, health, strength, long life,
Christ frequently comes to call individual persons  understanding, judgment, memory, learning, knowoff the stage of life, it shows us both the folly and  ledge, eloquence, influence, and authority  over
danger of delaying true and vital religion to a death- others, wealth, privileges, or offices, civil or relibed, and powerfully enforces habitual watchfulness  gious, and indeed every power and advantage of
upon all men, in every age, from the consideration  which a good or bad use may be made.  To every
of the uncertainty of human life; and strongly  man according to his several ability-E Ka;-) lSara
enforces the advice of Eliphaz, Acquaint now thy- 7rv tltav dvvaltv, to each according to his individual
self with him, and be at peace; and more especially  or respective capacity, namely, to manage the sum,
the declaration and exhortation of Christ, Behold, I and according to the prospect there might reasonably
come quickly: hold that fast which thou hast, that be of his improving it. Or, according to the pruno man take thy crown: for, if any man draw back, dence, ability, and activity which he knew each to
my soul shall have no pleasure in him.          be possessed of.
Verses 14, 15. For, &c.-To show us more clearly    Verses 16-18. Then he that had received the five
the nature and duty of Christian watchfulness, to  talents went and traded, &c.-Thus the servants of
which he exhorts us in the preceding verse, our Sa- Christ should consider the gifts or talents which
viour immediately subjoins another parable, wherein  they have received, whether by nature or by grace,
he represents to us the different characters of a  as being intrusted with them for the sole end of their
faithful and slothful servant, and the difference of serving God and their generation with the use of
their future acceptation. Like the former, the pre- them; and made them other five talents-Thus he
sent parable is intended to stir us up to a zealous who endeavours to use the gifts of God according
preparation for the coming of our Lord, by diligence  to the design of the giver, is sure to find them inin the discharge of our duty, and by a proper em- creased; and that both because the exercise of any
ployment and a careful improvement of our talents: power or ability, gift or endowment, has a natural
as well as to unmask still more fully the vain pre- tendency to increase it, and because the divine blesstences of hypocrites, and to demonstrate that fair ing never fails to crown human diligence, when that
speeches and outward forms, without the power of diligence is used in the fear of God, in obedience to
godliness, will stand us in no stead at the last day. his will, and with a single eye to his glory. " He
The kingdom of heaven is as a man, &c.-The | who lives not solely to his own profit," says Theowords kingdom of heaven are improperly supplied  phylact, "but whether he have prudence, or riches,
here. The sentence should rather run thus: For he or power, or whatever influence or art he hath, en(namely, the Son of man, mentioned in the preced- deavours thereby to serve and be useful to others,
ing verse) is as a man travelling into afar country  o rotto70 6dzr2acta>en -io o0e8v avro, this is the mnan who
-Alluding to Christ's withdrawing his bodily pre- doubles that which is given to him."  Likewise he
sence from his church when he ascended into hea- Ithat had received two, &c. —He went immediately
ven, or to that long-suffering by which he waits for and traded with the talents he had received, and his
the fruit of our works: who called his own servants improvement was in the same proportion; he gained
-Tec t6teS, his own, because created by his power, other two. But he that had received one —Being
preserved by his providence, and purchased by his displeased, probably, that he had received no more,
a                                                               205




The faithfil servants receive          ST. MATTHEW.                 the approbation of their lord.
A. M. 4037.  17 And likewise he that had re-   20 And so he that had received five A. M. 4037.
A. D 33. ceived two, he also gaine                            and b     ht other five
18 But he that had received one went and  talents saying, Lord, thou deliveredst unto me
digged in the earth, and hid his lord's money. five talents: behold, I have gained besides them
19 After a long time the lord of those ser- five talents more.
vants cometh, and reckoneth with them.            21 His lord said unto him, Well done, thou
or being seized with servile fear, without so much  livered,) that from the Lord only had proceeded his
as attempting to make any proper use or improve- blessings and advantages; that they were the Lord's
ment of his talent; went and digged in the earth, talents; and that, of consequence, he was accounta&c.-Buried his talent, instead of employing it ac- ble to the Lord for his use of them, and for all their
cording to the design of his master, who had in- increase, and wash- depend on the Lord's bounty
trusted him with it. He did not misspend or mis- for all his reward.Observe, reader, this is the main
employ it; did not embezzle or squander it away, thing on which the fidelity of us all depends: for if
but he hid it. Here we have the characteristic of a we do not acknowledge God's property in us and
slothful servant, of one who has received from God  whatever we have or are; —if we think we have an
an excellent gift, and yet suffers it to remain useless independent right to dispose of ourselves or talents
and unemployed, and therefore unimproved; like  just as we see fit, without reference to the great Lord
money laid up in a bag, which, if properly used and  of all, we do as much as we can toward divesting
dispersed, might be of much advantage, as well to  him of his absolute sovereignty and supremacy; we
the possessor as others, but while so locked up, is at disclaim his service, and set up for ourselves; preonce unprofitable to the owner and to all besides. sume, impudently presume, to trade upon our own
And the sin of this slothful servant was highly ag- bottoms, even with the very privileges and talents
gravated in this, that the talent intrusted to him was with which our Lord himself hath intrusted us for
not his own; he hid his lord's money. Had it been  his own glory. This is a much greater evil than it
his own he might have asked, Is it not lawful for may be at first suspected, and far more common
me to do what I will with mine own? but, in truth, than we in general apprehend. Behold, Ihave gained
whatever abilities and advantages men, as the crea- five other talents-Thy gifts have been wonderfully
tures and servants of the living God, possess, they  increased by being use.d according to thy direction
are not their own: they are but stewards of them, and for thy glory. Here we have a second mark of
and must give an account to their lord, whose goods fidelity in a true servant of Christ. As he acknowthey are. It was, moreover, an aggravation of this ledges the Lord's absolute propriety in him, so he
servant's slothfulness, that his fellow-servants were  diligently improves the talents intrusted to him.
busy and successful in trading; their zeal and assi- And this he perseveres to do, notwithstanding all
duity should have provoked his; and, incited by  the inconveniences, difficulties, and impediments he
their example, he should have gone and done like- meets with, or even the long absence of his Lord.
wise. It will be a high aggravation of the offence  Still he keeps his eye intent upon his business, and
of slothful professors, who have suffered the gifts of still applies himself diligently to his work, never
God to remain unimproved, that their fellow-servants weary of this well doing, for he knows in due seahave, with the same means, and the same opportu- son he shall reap if he faint iot; and that he must
nities, acted with the fidelity required, and gained  befaithful unto death if he would receive the crown
to the talents committed to them a sufficient increase  of life. But these proofs of fidelity will always be
to obtain their Lord's approbation and applause. attended with. a third, namely, a readiness to give
Reader, art thou thus slothful? Art thou burying  up his account. TWhen a man is assured that he has
the talent God hath lent thee?                  acted with a single eye to his master's advantage, it
Verses 19, 20. After a long time —Namely, of trial is with satisfaction that he submits his account to his
and long-suffering, and at an hour when they thought master's inspeccion, as thereby his honesty is proved,
not of it; the lord of those servants cometh-Re- and fidelity clearly manifested. And so it is with
turned and summoned them to give an account of the sincere Christian: it is with joy that he goes to
their several trusts. Thus, though the heavens have  meet his Master, and to give up his account, as havreceived the Lord Jesus till the time of the restitu- ing the testimony of his conscience that it has been
tion of all things, he will surely come and reckon  his desire and endeavour to be faithful to his trust in
with his servants, and require of them a strict ac- the use and improvement of his talents, and that
count of the use which they have made of their with simplicity and godly sincerity he has had his
privileges and advantages, gifts and endowments; conversation in the world. Then with delight he
and will say to each of them, Give an account of hears of his lord's return, and, not doubting of his
thy stewardship, for thou mayest be no longer stew- approbation, goes forth with joy to meet him.
ard. So he that hadreceivedfive talents-brought   Verse 21. His lord said unto him, Well doneother five-Having doubled his blessings and gifts "The original word, Ev, well done, has a peculiar
by the proper use of them; saying, Lord, thou de- force and energy, far beyond what we can express
liveredst unto me, &c.-He acknowledges, (as did  in English. It was used by auditors or spectators
also the second, to whom two talents had been de- in ally public exercise, to express the highest ap206                                                              a




Thefaithful servant rewarded          CHAPTER XXV.                    for improving his talents.
A. M. 4037. good and faithful servant; thou hast  23 His lord said unto him, P Well A. M. 4037.
*A. D.    been faithful over a few things, nI done, good and faithful servant; thou       D. 33
will make thee ruler over many things: enter lhast been faithful over a few  things, I will
thou into 0 the joy of thy lord.                make thee ruler over many things: enter thou
22 He also that had  received two talents into the joy of thy lord.
came and said, Lord, thou deliveredst unto   24 Then he which had received the one
me two talents: behold, I have gained two  talent came, and said, Lord, I knew thee that
other talents besides them.                     thou art a hard man, i:eaping where thou hast
n Chap. xxiv. 47; Verses 34, 46; Luke xii. 44; xxii. 29, 30.  o Heb. xii. 2; 2 Tim. ii. 12; 1 Pet. i. 8. — Verse 21.
plause, when any part had bee  excellently per-   Verses 22, 23. -He also that had received the two
formed."-Doddridge.  Good and faithful servant talents —said, Behold, I have gained two other
— Those that own and honour God now, he will own  talents —Here we see that he who had received only
and confess hereafter; and their diligence and inte- two talents, gives up his account as cheerfully as he
grity will be found to praise and honour and glory  who had received five; for our comfort and reward
at the appearing of Jesus Christ. 1st, Their per- in the day of reckoning will be according to our
sons will be accepted. He that now knows their faithfulness, not according to our usefulness; our
integrity will then bear witness to it; and they that sincerity, not our success; according to the uprightare now found faithful, will then be declared to be ness of our hearts, and not the degree of our opporso. 2d, Their performances will be accepted, Well tunities. We may, therefore, well rest contented
done. Christ will call those, and those only, good  with the talents our Master has allotted us, how few
servants, who have done well; for it is by a patient or small soever they may be, especially considering,
continuance in well doing that we seek for and ob- Ist, that they are intrusted with us by him who
tain this glory and honour: and it is on condition of knows infinitely better than we do what we are
our doing that which is good, that we shall have capable of managing, and who gives to all his serpraise of the same.  Thou hast beenfaithful over vants according to their ability, or according as he
afew things, Iwill make thee ruler, &c.-It is usual, knows they are able to cultivate or improve more
in the courts of princes and families of great men, or fewer: and considering, 2d, that if more and
to advance those to higher offices who have been  greater talents had been vouchsafed us, more care,
faithful in lower. Christ is a master that will prefer caution, and diligence would have been requisite,
his servants who acquit themselves well. He has and our account would have been more difficult.
honour in store for those that honour him,-a crown, But these considerations should not only make us
a throne, a kingdom. Here they are beggars: in  easy in every situation of life, but should incline us
heaven they shall be rulers and princes. Observe, to constant activity in ~our sphere, be it what it may.
reader, the disproportion between the work and the  Men frequently deceive themselves, (and the delurewards. There are but few things in which the  sion is specious,) by supposing if they were in such
saints are serviceable to the glory of God, but many  a state, and had such and such opportunities, how
things wherein they shall be glorified with God. much they could do, what good they might effect;
The charge we receive from God, the work we do  by which means they are led frequently to overlook
for God in this world, is but little, very little, com- the advantages and means of good in their own
pared with the joy set before us: put together all our state, and are carried out in fond desires after that
services, all our sufferings, all our improvements, all imaginary one; falling short of which, they do no
the good we do to others, all we obtain to ourselves, good at all. So the tempter gains his end. It is
and they are but a few things, next to nothing, not our wisdom  to improve the present state, the
fit to be named the same day with the glory to be present means, the present hour. All is in God's
revealed. Enter thou into the joy of thy Lord-  hand, and he best knows where and how his serThe.joy which he himself has purchased and pro- vants may or may not be subservient to his glory,
vided for his servants; the joy of the redeemed, and there can be no doubt but he will dispose of
bought with the sorrow of the Redeemer; the joy  us accordingly. "Some," says Henry, "make it
which he himself is in possession of, and which he  an excuse for their laziness, that they have not the
had his eye upon when he endured the cross and  opportunities of serving God which others have:
despised the shame, Heb. xii. 2; the joy of which  and because they have not wherewithal to do what
he himself is the fountain and centre; for it is joy  they say they would, they will not do what we are
in the Lord, who is our exceeding joy. Into this sure they can, and so sit down and do nothing: it
joy glorified saints shall enter, that is, shall have a is really an aggravation of their sloth, that when
full and complete possession of it; as the heir, when  they have but one talent to take care about, they
he comes to age, enters upon his estate. Here the  neglect that one;" as is represented in the next
joy of our Lord enters into the saints, in the earnest character.
of the Spirit, but shortly they shall enter into it, and    Verses 24, 25. He which received the one talent
shall be in it to all eternity, possessing fulness of  came —" This may intimate that we are accountable
joy and unspeakable pleasures for evermore.     for the smallest advantages with which we are in
a                                                              20O




The nicked and slothful servant      ST. MATTHEW.                 punishedfor his negligence
A. M. 4037. not sown, and gathering where thou  Thou wicked and slothful servant, A. M. 4037
A. D. 33.                                                                          A. D. 33.
hast not strewed:                    thou knewest that I reap where I
25 And I was afraid, and went and hid thy  sowed not, and  gather where I have  not
talent in the earth: lo, there thou hast that is strewed:
thine.                                          27 Thou oughtest therefore to have put my
26 His lord answered and said unto him, money to the exchangers, and then at my
trusted; but it cannot imply that they who have bidden, Prov. xviii. 9. He that is careless in God's
received much will ordinarily pass their account work, is near akin to him that is busy in the devil's
best; for it is too plain a fact, that most of those work: Satis est mali nihil fecisse boni. It is evil
whose dignity, wealth, and genius give them the enough to have done no good. Omissions of duty
greatest opportunities of service, seem to forget are commissions of sin, and must come into judgthey have either any Master in heaven to serve, or ment as such. S thfulness makes way for wickedany future reckoning to expect; and many of them  ness, and when the house is empty, the unclean
render themselves much more criminal than this spirit takes possession of it. Thou knewest-Ireap
wicked and slothful servant, who hid his talent in  where I sowed not?-That I require impossibilities!
the earth."-Doddridge. I knew that thou art a  This is not an allowing, but a strong denial of the
hard man —Here we have another, and no less cer- charge.  Thou oughtest therefore, &c.-On that
tain mark of a slothful and wicked servant, his very account, on thy own supposition, to have imentertaining hard thoughts of his master. I knew, proved my talent, as far as was possible. To have
&c.-No: thou knewest him not. He never knew  put my money to the exchangers, &c. He mentions
Christ who thinks him a hard master. Reaping  this instance of good management, because it was
where thou hast not sown-Requiring more of us the lowest that could be, and was attended with the
than thou givest us power to perform. So does every  least trouble; to intimate that, though the servant
obstinate sinner, in one kind or other, lay the blame  had not pursued that particular sort of trade in which
of his own sins on God. And I was afraid-To  he ought to have employed the talent, yet if he had
risk thy money in trade, lest by some accident or been at any pains at all to improve it, though it had
other it should be lost, or miscarry under my man- been little, his lord would have accepted it. And
agement, and thou shouldst show me no mercy. then I should have received mine own with usuryOr rather, Lest, if I had improved my talent, I Zvv roicd, with interest, or produce. "Anciently, the
should have had more to answer for. So, from this import of the word usury was no other than profit,
fear, one will not learn to read, another will not hear whether great or small, allowed to the lender for
sermons. Lo, there thou hast that is thine-If I the use of borrowed money. ~ As this practice often
have not made it more, as others have done, yet, gave rise to great extortion, the very name at length
this I can say, I have not made it less: and this, he became odious. When Christian commonwealths
thinks, may serve to bring him off, if not with praise, judged it necessary to regulate this matter by law,
yet with safety. Observe, reader, many go very  they gave to such profit as does not exceed the legal,
securely to judgment, presuming upon the validity  the softer name of interest; since which time, usury
of a plea that will be overruled as vain and frivo- has come to signify solely extravagant profit disalious. This servant thought that his account would lowed by law; and which, therefore, it is criminal in
pass well enough, because he had not wasted his the borrower to give, and in the lender to take. As
lord's money. As if he had said, " I was no spend- it is not this kind of profit that is here meant, the
thrift of my estate, not prodigal of my time, not a word usury is now become improper."-Campbell.
profaner of thy sabbaths, nor an opposer of good  Observe, reader, though the parable represents but
ministers and good preaching. Lord, I never de- one in three unfaithfiul; yet, in a history that anspised my Bible, nor set my wits on work to ridicule  swers the parable, we find the disproportion quite
religion, nor abused my power to persecute any  the other way; when ten lepers were cleansed, nine
good man; I never drowned my parts nor wasted  of the ten hid the talent, and only one returned to
God's good creatures in drunkenness and gluttony; give thanks, Luke xvii. 18, 19. The unfaithful sernor ever, to my knowledge, did I do an injury to  vant was he that had only one talent, but doubtless
any one."  Many that are called Christians build  there are many that have five talents, and bury them
great hopes for heaven upon their being able to  all; great abilities, great advantages, and yet do no
make such a plea; and yet all this amounts to no  good with them: but Christ would intimate to us,
more than, There thou hast that is thine, as if no  1st, that if he that had but one talent was reckoned
more were required, or would be expected.     with thus for burying that one, much more will they
Verses 26, 27. Thou wicked and slothful servant be accounted offenders that have more, that have
-Wicked, because slothful. Observe well, reader, many, and bury them. If he that was but of small
slothful servants are wicked servants, and will be capacity was cast into outer darkness, because he
reckoned with as such by their Master: for he that did not improve what he had as he might have done,
is slothful in his work, and neglects to do the good  shall those be spared that trample under foot the
that God has commanded, is brother to him that is a  greatest advantages? 2d, That often those who have
great waster, by doing the evil that God has for- least to do for God, do least of what they have to
208                                                            a




The unprofitable                      CHAPTER XXV.                            servant punished.
A. M. 4037. coming I should have received mine  him  that hath not, shall be taken A. M. 4037.
A. D. 33.                                                                              An. ss.
own with usury.                        away even that which he hath.
28S Take therefore the talent from  him, and   30 And cast ye the unprofitable servant r into
give it unto him which hath ten talents.        outer darkness: there shall be weeping and
29 q For unto every one that hath shall be  gnashing of teeth.
given, and he shall have abundance; but from    31 ~ S When the Son of man shall come in
q Chap. xiii. 12; Mark iv. 25; Luke viii. 18; xix. 26; John xv. 2. s Zech. xiv. 5; Ch. xvi. 27; xix. 28; Mark viii. 38; Acts i. 11;
r Chap. viii. 12; xxiv. 51.           1 Thess. iv. 16; 2 Thess. i. 7; Jude 14; Rev. i. 7.
do. 3d, That the hard thoughts which sinners have  He that hath these, and doth good with them, shall
of God will be so far from justifying their slothful- retain them and find them greatly enlarged, for they
ness, that they will rather aggravate and add to  will improve by exercise, and brighten by use: but
their guilt; so that in the day of final accounts, they  as to those who stir not up the gift that is in them,
will be left quite without excuse; all frivolous pleas who do not exert themselves according to their
will be overruled, and every mouth will be stopped. capacity, their gifts rust and decay, and die away
Verses 28, 29. Take therefore the talent from him  like a neglected fire.
-Ye angels, the ministers of my will, take from    Verse 30. And cast ye the unprofitable servanthim the blessing which he has thus abused, and give it Who has so wickedly abused my goodness; into
unto him which hath ten talents-As a further token  outer darkness-The darkness which is without the
of my acceptance and favour. The master, who in  heavenly city, even the horrible darkness of hell.
disposing of the talents at first acted as an absolute  There, instead of the light and joy possessed by
owner and bountiful benefactor, now acts as a judge, those who are admitted to the marriage-supper
and takes the talent from the unfaithful servant to  of the Lamb, shall be weeping and gnashing of
punish him, and gives it to him that was eminently  teeth-Through the worm that dieth not, and the fire
faithful, to reward him. And this may be applied, that is not quenched. There shall be the weeping
1st, To any of the blessings of this life, such  of the careless, thoughtless sinner, and the gnashing
as wealth, honour, authority over others, health, of teeth of the proud and stubborn. See notes on
strength, &c. Men are intrusted with these, that chap. viii. 12; xiii. 42; xxii. 13. But why does this
they may use them for the glory of God, and the  servant meet with this punishment? What had he
good of their fellow-creatures: and he that con- done? It is true he had not done good. But neither
scientiously uses them  for these ends, (which is is he charged with doing any harm. Why, for this
signified in the next verse by having them; that is, reason, for barely doing no harm, he is consigned
having them to a good purpose,) shall have abund- to outer darkness. He is pronounced a wicked, beance, perhaps, of these things themselves, but if cause he was a slothful, an unprofitable servant.
not, abundance of comfort in them, and of better So mere harmlessness, on which many build their
things; but from him that hath not-That is, that hope of salvation, was the cause of his damnation!
hath these things as if he had them not, not doing  Observe this well, reader; slothful servants, who do
good with them; they shall be taken away. Giving  nothing with respect to the purpose of their being
to the poor, and in other ways doing good with our sent into the world, nothing.to answer the end of
talents, is trading with what we have, and the re- their birth and baptism, who are no way serviceable
turns will be rich. The meal in the barrel, and the  to the glory of God, or the good of others, will be
oil in the cruise will be multiplied, 1 Kings xvii. 14; reckoned with as unprofitable servants. A slothful
but those that are niggardly and uncharitable will servant is a withered member in the body, a barren
find that those riches which are so acquired and  tree in the vineyard, an idle drone in the hive, that
hoarded, will perish by evil travail, or are kept by  is good for nothing. In one sense, indeed, we are
the owners thereof to their hurt, Eccles. v. 13, 14. And all unprofitable servants, Luke xvii. 10. We cannot
it often happens that Providence strangely transfers profit God, Job xxii. 2; but to others, and to ourproperty from those that do not do good with it to  selves, it is required that we be profitable; and if
those that do. And other gifts and endowments we be not, Christ will not own us as his servants.
are frequently taken from those who do not employ    Verse 31. Jthen, &c.-The same great truth, that
them according to the design of the great Master, there is no such thing as negative goodness, which
and are given to others who are disposed to make a was shown, 1st, in the parable of the virgins; 2d, in
better use of them. 2d, We may apply it to the  the still plainer parable of the servants who had remeans of grace. They who are diligent in improv- ceived the talents; is here shown a third time, in a
ing the opportunities and advantages they have, may  direct unparabolical declaration of the manner in
expect to have them continued and increased; but which our Lord will proceed at the last day.  WJhen
they who know not and improve not the day of their the Son of man shall come in his glory, &c.-With
visitation, shall have the things that belong to their what majesty and grandeur does Christ here speak
peace hid from their eyes. In proof of this, see  of himself! giving us one of the noblest instances
what God did first to Shiloh, and then to Jerusalem, of the true sublime. Indeed, not many descriptions
and to the  churches of the Lesser Asia, mentioned  in the sacred writers themselves seem equal to this.
Rev. ii., iii. 3d, We may apply it to spiritual gifts. We can hardly read it without imagining ourselves
VOL. I.            (14)                                             209               a




The day of judgment                    ST. MATTHEW.                           foretold by Christ.
A. M. 4037. his glory, and all the holy angels  from another, as a shepherd divideth A. M. 4037.
w. D. 33.   ith him, then shall he sit upon the  his sheep from the goats:             A. D. 33.
throne of his glory:                              33 And he shall set the sheep on his right
32 And tbefore him  shall be gathered all hand, but the goats on the left.
nations: and  u he shall separate them  one   34 Then shall the King say unto them  on
t Rom. xiv. 10; 2 Cor. v. 10; Rev. xx. 12.      u Ez. xx. 38; xxxiv. 17, 20; Chap. xiii. 49.
before the awful tribunal it describes. He styles of his favour to them, and of the further honours
himself the Son of man here, because, when he he purposes to bestow upon them. And the goatsappears as the great Judge, he will appear in the  That is, the wicked, called goats because of the ex
human form, and as very man, as he is, being to  orbitancy of their lusts; on his left-To intimate
judge the sons of men. For by being of the same  his displeasure against them, and their final removal
nature with those whom he judges, and having  from among his people; nor shall the haughtiest
shared with them in human infirmity, he is the more  and mightiest sinner be able to resist that appointproper for the office of their judge. But no one  ment by which he is placed in this situation. " I
that reads this can reasonably suppose that he who  cannot imagine," says Dr. Doddridge, " a more magspeaks thus is a mere man. He is termed the Son  nificent image than this; the assembled world disof man, too, because his wonderful condescension  tinguished with such unerring penetration, and
in taking upon him our nature, and becoming the  distributed into two grand classes, with as much
Son of man, will be recompensed by his exaltation  ease as sheep and goats are ranged by a shepherd
in that day. For he shall come, not only in the  in different companies."  The wicked and the godly
glory of his Father, but in his own glory as medi- in this world dwell together in the same kingdoms,
ator. His first coming was under a dark cloud of  cities, churches, families, and are not with certainty
obscurity; but his second will be in a bright cloud  distinguishable always one from another: such are
of glory. Doubtless if his disciples understood and  the infirmities of saints, such the hypocrisies of sinbelieved what he here declares concerning his fu- ners, and one event frequently happening to both;
ture glory, it would help them to meet with forti- but in that day they will be separated and.parted
tude the offence of the cross, and prepare them for the  for ev-er: for the Lord both knows them that are
approaching scene of his humiliation and sufferings. his, and them that are not, and he can and will sepaTo manifest his glory still more, all the holy angels, rate them: and the separation will be so exact, that
who had long been subject to him as his ministering  the most inconsiderable saint shall not be lost in the
servants, shall now come along with him, and that crowd of sinners, nor the most plausible sinner hid
not only for state, as his attendants, but for service, in the crowd of saints, Psa. i. 5; but every one shall
as ministers of his justice. They shall come to  go to his own place. Dr. Whitby thinks, that there
summon the court; to gather together the elect, to  is an allusion here to the received custom of the
sever the wicked from the just, to be witnesses of  Jews in capital causes, to place them who are to be
the saints' glory, Luke xii. 8; and of the -sinners' acquitted on the right hand, in the sanhedrim, and
misery, Rev. xix. 10. Then shall he sit upon the those who were to receive the sentence of conthrone of his glory-A throne high and lifted up, demnation, on the left.
and conspicuous to the eyes of the whole assembled    Verse 34. Then shall the King say, &c. —In verse
world; the throne of judgment, very different from  31 he had only called himself the Son of man, but
the throne of grace, upon which he now sits, with  he now changes the appellation, taking the title of
his Father, and to which we may come boldly.     king with great propriety, when he is speaking of
Verses 32, 33. Before him shall be gathered all himself as exercising the highest act of kingly
nations-That is, all the individuals of all nations  power, in passing the final sentence on all men as
and ages; not only all that are found alive at the  his subjects, whereby their state shall be unalterably
time of his appearing, and are changed in a moment, fixed for ever.  And this title adds unutterable
and rendered immortal, that they may be capable  beauty to the condescending words he is represented
of enjoying eternal happiness, or of suffering ever- as speaking on this great occasion.  Come, ye blesslasting misery, but all that had ever lived from the  ed of my Father —Here we see that while Jesus
beginning to the end of time. All of every clime, asserts his proper dignity as Lord of all, he reprecountry, and place, great and small, even from the  sents himself as acting in ibordination to his Father
remotest corners of the world. And he shall sepa- in his kingdom, addressing the righteous as persons
rate them one from another-According to their dif- blessed of his Father-inherit the kingdom prefertnt characters, (which he most perfectly knows,) pared for you —Purchased by my blood for you,
with as much ease as a shepherd divideth his sheep, and all others who have believed in me with the
which belong to his flock, from the goats, which  faith which wrought by love. Does it not appear
may be mingled with them, and places them in dis- probable from hence, that they are mistaken who
tinct companies. And he shall set the sheep-The  suppose that mankind were created merely to fill
righteous, whom he will own as such, and who are  up the place of the fallen angels?  The present
termed sheep on account of their innocence, meek- state of good men is at best but a melancholy banishness, and usefulness; on his right hand —In token ment from their native country; an exile in which
210                                            (14  )             a




Happy state of the righteous          CHAPTER XXV.                       at the day of judgment.
A. M. 4037. his right hand, Come, ye blessed of saying, Lord, when saw  we thee a A. M. 4037.
A. D. 33.                                                                             A. D. 33.
A.D. 33my Father, xinherit the kingdom Ypre- hungered, and fed thee? or thirsty,
pared for you from the foundation of the world: and gave thee drink?
35 z For I was a hungered, and ye gave me   38 When saw we thee a stranger, and took
meat: I was thirsty, and ye gave me drink: thee in? or naked, and clothed thee?
a I was a stranger, and ye took me in:           39 Or when saw we thee sick, or in prison.
36 b Naked, and ye clothed me: I was sick, and came unto thee?
and ye visited me: C I was in prison, and ye   40 And the King shall answer and say unto
came unto me.                                   them, Verily I say unto you, d Inasmuch as
37 Then shall the righteous answer him, ye have done it unto one of the least of these
x Rom. viii. 17; 1 Pet. i. 4, 9; iii. 9; Rev. xxi. 7.-Y Chap..a Heb. xiii. 2; 3 John 5.-.b James ii. 15, 16.  c 2 Tim.
xx. 23; Mark x. 40; 1 Cor. ii. 9; Heb. xi. 16.  z Isa. Iviii. 7; i. 16.  d Prov. xiv. 31; xix. 17; Chap. x. 42; Mark ix. 41;
Ez. xviii. 7; James i. 27.                      Heb. vi. 10.
they are frequently exposed to manifold tempta- and this is what many may have an opportunity of
tions, to persecutions, to poverty, to reproach, and  doing, who have very little money to spare.
to innumerable other evils.  But that they may    Verses 37-40. Then shall the righteous answer,
bear all with unwearied patience, courage, and con- &c.-The righteous, with great surprise, ask, with
stancy, " they are given to know by this sentence  reverence and humility, when all this happened,
that they are beloved, and blessed of God as his own  since they never had seen him in want of their aschildren; that there is no less than an eternal kingdom sistance, nor could remember that they had ever
prepared for them, even from the foundation of the bestowed aught upon him. It cannot be supposed,
world; and that they are the undoubted heirs of this however, that either the righteous or the wicked
eternal kingdom. Well may such bear with the vio- should answer in the very words here mentioned.
lence of their oppressors, knowing what an exceeding  But what we learn herefrom is, That neither of them
and eternal weight of glory awaits them!" Macknight. have the same estimation of their own works which
Verses 35, 36. I was a hungered, and ye gave me the Judge hath. And the King shall answer-Inasmneat, &c. —All the works of outward mercy here much as, &c.-" This is unspeakably astonishing!
mentioned suppose faith and love, and must needs The united wisdom of men and angels could not
be accompanied with works of spiritual mercy, such  have thought of any thing more proper to convey
as instructing the ignorant, alarming the careless, an idea of the warmth and strength of the divine
encouraging the disconsolate, comforting the dis- benevolence to men, or offer a more constraining
tressed, strengthening the weak, confirming the  motive to charity, than that the Son of God should
wavering, reclaiming the wicked, edifying the right- declare from the judgment-seat, in presence of the
eous. But works of this kind could not be men- whole universe assembled, that such good offices as
tioned by the Judge in the same manner: he could  are done to the afflicted are done to him. Having
not say, I was ignorant, and you instructed me; I in the days of his flesh suffered injuries and afflicwas in error, and you recalled me to the truth; I tions unspeakable, he considers all the virtuous diswas in sin, and you brought me to repentance. But tressed as members of his body, loves them tenderly,
how astonishing is it to hear the great Judge de- and is so much interested in their welfare, that when
claring, that all the good offices which men have they are happy he rejoices; when they are disever performed, supposing they performed them in  tressed he is grieved: Ye have done it unto meobedience to his will, and with a single eye to his O wonderful condescension of the Son of God! 0
glory, were done to him! It is as if he had said, astonishing stupidity of men, who neglect altogether,
"In the whole of your conduct you have imitated  or are persuaded with difficulty to do good to Christ!
the goodness and benevolence of my Father, and  That Jesus should call the poor, even among the
therefore I now declare you blessed and beloved of heathen, his brethren, is a great honour to the huhim, and appoint you to inherit this kingdom. More- man nature, and shows the divine benignity in an
over, that you may know how acceptable acts of amiable light. This happy relation arises from the
kindness and charity are to me, I assure you that I manhood which he still possesses in common with
reckon every thing of this kind as done to myself. men, and from  the poverty, affliction, and other
It was I who was a hungered and athirst, and a miseries of mankind, that he was exposed to while
stranger and naked, and sick and in prison. It was he lived in the world. He calls good men, more
I whom you clothed and lodged, and visited and  especially, his brethren, because they are children
comforted in prison."  The word errea:era,e, ren- of the same Father, (namely, God,) after whose
dered, ye visited, properly signifies to take the over- image they are formed by the influence of his Spirit.
sight and care of any thing that requires diligent It is this conformity of natures, human and divine,
inspection and attendance; (compare James i. 27;) which makes men Christ's brethren; for which
and it strongly intimates that such an attendance on  reason&l whatever person it is found, he will acthe poor in their illness is a very acceptable charity: knowledge the relation, without regard to any cirav~~~~~~~~~ ~~~~211




Awful state of the wicked             ST. MATTHEW.                       at the day ofjudgment.
A. M. 4037. my brethren, ye have done it unto   44 Then  shall they also answer A.M. 4037.
A. D. 33.                                                                             A. D. 33.. me.                                 him, saying, Lord, when saw we thee
41 Then shall he say also unto them on the  a hungered, or athirst, or a stranger, or naked,
left hand, e Depart from me, ye cursed, f into  or sick, or in prison, and did not minister unto
everlasting fire, prepared  for g the devil and  thee?
his angels:                                      45 Then  shall he answer them, saying,
42 For I was a hungered, and ye gave me  Verily I say unto you, h Inasmuch as ye did
no meat: I was thirsty, and ye gave me no  it not to one of the least of these, ye did it
drink:                                          not to me.
43 I was a stranger, and ye took me not in:   46 And i these shall go away into everlastnaked, and ye clothed me not: sick, and in  ing punishment: but the righteous into life
prison, and ye visited me not..  eternal.
e Psa. vi. 8;.Ch. vii. 23; Luke xiii. 27. —— f Ch. xiii. 40, 42. h Prov. xiv. 31; xvii. 5; Zech. ii. 8; Acts ix. 5.-i Dan. xii. 2;
2 Pet. ii. 4; Jude 6.                        John v. 29; Rom. ii. 7, &c.
cumstance whatever that is out of the person's said to be made for the devil and his angels, to intipower."-Macknight.                              mate the greatness of the misery to which sinners
Verses 41-43. Then shall he say to them on the dying in sin shall be consigned. The punishment
left hand-In this account of our Lord's proceed- which they shall suffer is of the heaviest kind, being
ings at this awful time, the absolution of the right- the punishment of devils.
eous is represented as taking place before the con-   Verses 44-46. Then'shall they answer, Lord,
demnation of the wicked, to show that God takes when saw we thee a hungered, &c.-So their engreater delight in rewarding than in punishing. deavour to justify themselves will remain with the
Depart frown me —In this world they were often  wicked even to that day! Perhaps, however, it may
called to. come to Christ, to come for life and rest; not be intended here to signify that the wicked shall
but they turned a deaf ear to his calls; justly, there- make this answer in words: it is probably, rather,
fore, are they bid to depart from him, who would  to be considered as the language of their hearts,
not come to him. Depart from me, the Fountain  which Christ perceiving, shall reply to as in the
of all good; from me, the Saviour, and therefore  next verse. Multitudes will, no doubt, remember
from all hope of salvation; I will never have any  that they had often heard what reply will be made
thing more to say to you, or do with you. But if to such a plea: God grant that none who read it
they must depart from Christ, might they not be here may be in the number of those to whom itwill
dismissed with a blessing? with one kind and corn- be made! These shall go away into everlasting
passionate word at least?  No: Depart, ye cursed punishment-So the word ico~actlv properly signifies,
-They that would not come to Christ to inherit a and not destruction, or annihilation, as some would
blessing, must depart from him under the burden of understand it; and the righteous into life eternala curse, the curse of the law, due to every one that Either, therefore, the punishment is strictly eternal,
breaks it; and that of the gospel, which belongs to  or the reward is not; the very same expression in
all that disobey it. But observe, Christ calls the  the original being applied to the former as to the
righteous the blessed of his Father; for their bless- latter. It appears, that the Judge will speak first to
edness is owing purely to the grace of God: but the the righteous in the audience of the wicked; and
wicked are called only, ye cursed, for their damna- then to the wicked, who shall go away into ever
tion is entirely of themselves. Into everlasting fire, lasting fire in the sight of the righteous. Thus the
prepared-Not originally for you: you are intruders damned shall have no view of the everlasting life,
into this everlasting misery; butfor the devil and  but the righteous will see the punishment of the
his angels-This declaration of our Lord, compared  ungodly. It is not only particularly observable here,
with verse 34, where the kingdom of heaven is ex- 1st, that the punishment lasts as long as the reward:
pressly said to be prepared for the righteous, seems but, 2d, that this punishment is so far from ceasing
to have been intended to teach us that God's origi- at the end of the world, that it does not begin till
nal design was to make men happy, and that their then. To conclude, the issue of the judgment, as it
becoming miserable is the effect of their own volun- is represented in this paragraph, is awful beyond
tary iniquity and perverseness, in rejecting the coun- description. If the meaning of this last short sensel of God against themselves. No sooner was man  tence were fully understood and duly considered,
created, than a state of consummate felicity was what an impression would it make upon the minds
formed for him and his posterity. But the fire of of men! Everlasting punishment! Eternal life!
hell was prepared for the devil and his angels, What is there that is not comprehended in these
namely, after their fall: and because wicked men  words?  And how miserable are they who dare to
partake with devils in their sin of rebellion against venture their souls on the supposition that the imGod, they are doomed to share with themi their portant word atovtor, which is the same in both
punishment. Perhaps, also, the fire of hell is here places, signifies a limited duration in either!
212                                           a




Conspiracy to murder Christ.            CHAPTER XXVI.                    A woman anoints his head.
CHAPTER XXVI.
This chapter contains, (1,) The preliminaries, or preparatives, to Christ's sufferings; in his again foretelling them to his
disciples, as being at hand, 1, 2. In the rulers' conspiracy to murder him, 3-5. In the anointing of his head at a supper
in Bethany, to the great displeasure of his disciples, particularly Judas, 6-13. In Judas's bargain with the chief priests
to betray hisn, 14-16. In his eating the passover with his disciples, after due preparation made for it, and discovering
Judas's treachery, 17-25. In his instituting the Lord's supper, and warning his disciples, and particularly Peter, of
their approaching fall, 26-35. (2,) His entrance on his sufferings, in his agony and fervent prayers in the garden, while
his disciples, whom he took to witness it, sinfully slept, 36-46. In the seizing of him by the officers with Judas's help,
47-56. In his arraignment before the high-priest, and his condemnation of him as a blasphemer, 57-68; and in Peter's
three-fold denial of him, of which, however, he quickly repented, 69-75.
A. M. 437. AND  it came to pass, when Jesus   4 And consulted that they might A. M. 4037.
-A. D.0333. A had finished all these sayings, take Jesus by subtlety, and kill him. A. D. 33.
he said unto his disciples,                         5 But they said, Not on the feast-day, lest
2 a Ye know that after two days is the feast there be an uproar among the people.
of the passover, and the Son of man is be-   6 ~ c Now when Jesus was in d Bethany, in
trayed to be crucified.                           the house of Simon the leper,
3 ~ b Then  assembled  together the  chief   7 There came unto him a woman having an
priests, and the scribes, and the elders of the alabaster box of very precious ointment, and
people, unto the  palace  of the high-priest, poured it on his head as he sat at meat.
who was called Caiaphas,                            8 e But when his disciples saw it, they had
a Mark xiv. 1; Luke xxii. 1; John xiii. 1.-  b Psa. ii. 2; John  c Mark xiv. 3; John xi. 1, 2; xii. 3.  d Chap. xxi. 17.
xi. 47; Acts iv. 25, &c.                               e John xii. 4.
NOTES ON CHAPTER XXVI.                    Verses 3-5. The chief priests, and the scribes,
Verses 1, 2. When Jesus had finished all these  and the elders-They together constituted the sansayings-The sayings or discourses which hebegan  hedrim, or great council, which had the supreme
to deliver on his leaving the temple, (chap. xxiv. 1,)  authority both in civil and ecclesiastical affairs.
and continued, till he had declared all that is con- Assembled together unto the palace of the hightained in the two preceding chapters; He said unto  priest-Namely, to deliberate how they might take
his disciples, Ye know, &c.-When he sat down on  Jesus, and put him to death; and consulted how they
the mount of Olives, he was so far on his way to  might take him  by subtlety-Privately, by some
Bethany, and before he rose up to depart, he thought artifice, without giving an alarm to his friends. But
fit to add a word or two concerning his own death. they said, Not on the feast-day-This was the result
For, as the greatest trial that his disciples were ever of human wisdom. But when Judas came, they
to meet with was now approaching, in their Master's  changed their purpose. So the counsel of God took
humiliation and sufferings; therefore, to prepare  place, and the true paschal Lamb was offered up on
them for this scene, he foretold those suffferings, to- the great day of the paschal solemnity.
gether with the particular time and manner of them;   Verses 6-13. When Jesus was in the house of
and thus proved., that he perfectly knew whatever  Simon the leper —That is, who had been a leper,
was to befall him, and that his sufferings were all but, as seems highly probable, had been healed by
voluntary and necessary. After two days is the  Jesus. At least, it is not to be thought that he was
passover-The manner wherein this was celebrated  now a leper, for in that case he would not have been
gives much light to several circumstances that fol- suffered to live in a town, nor would any Jew have
low. The master of the family began the feast with  come to an entertainment in his house. There
a cup of wine, which, having solemnly blessed, he  came a woman-Probably Mary, the sister of Lazadivided among the guests, (Luke xxii. 17.)  Then  rus, for it is highly probable, as Dr. Doddridge has
the supper began with the unleavened bread and  shown, that the anointing of Jesus here mentioned,
bitter herbs; which when they had all tasted, one  is the same with that recorded John xii. 1. Having
of the young persons present, (according to Exod. an alabaster box, &c.-Being deeply affected with
xii. 26,) asked the reason of the solemnity. This  the many instances that Christ had given her and
introduced the showing forth, or declaration of it: her sister Martha of his love, and especially by his
in allusion to which we read of showing forth the  late mercy in recovering her dear brother Lazarus
Lord's death, (1 Cor. xi. 26.)  Then the master rose  from the grave, she was therefore solicitous to give
up and took another cup, before the lamb was tasted. some uncommon token of her gratitude to so excelAfter supper, he took a thin loaf or cake, which he  lent a person. She brake the box, says Mark, and
broke and divided to all at the table, and likewise  poured the precious ointment, or rich balsam, on his
the cup, usually called the cup of thanksgiving, of head. See note on John xii. 3.  When the disciwhich he drank first, and then all the guests. It ples saw it, they had indignation-Several of them
was this bread and this cup, which our Lord con- were angry, though none so much so as Judas,
secrated to be a standing memorial of his death.   saying, To what purpose is this waste? -Such a
a                                                                  213




Murmurtngs of tne disciples.          ST. MATTHEW.    Jludas bargains with the chief priests.
A. M. 4037. indignation, saying, To what pur- there shall also this, that this woman A. M. 4037.
A. D. A33.                                                                           AD33.
pose is this waste?                  hath done, be told for a memorial of
9 For this ointment might have been sold for her.
much, and given to the poor.                     14  [ h Then one of the twelve, called i Judas
10 When Jesus understood it, he said unto  Iscariot, went unto the chief priests,
them, Why trouble ye the woman? for she   15 And said unto them, k What will ye give
hath wrought a good work upon me.               me, and I will deliver him  unto you?  And
11 f For ye have the poor always with you; they covenanted with him for thirty pieces of
but g me ye have not always.                   silver.
12 For in that she hath poured this ointment  16 And from that time he sought opportunity
on my body, she did it for my burial.          to betray him.
13 Verily I say unto you, Wheresoever this   17 ~ 1 Now the first day of the feast of ungospel shall be preached in the whole world; leavened bread, the disciples came to Jesus,
f Deut. xv. 11; John xii. 8.-  g Chap. xviii. 20; xxviii. 20; Luke xxii. 7; John xiii. 2, 30.- i Ch. x. 4.  k Zech. xi. 12;
John xiii. 33; xiv. 19; xvi. 5, 28; xvii. 11.  h Mark xiv. 10; Ch. xxvii. 3.' Ex. xii. 6, 18; Mark xiv. 12; Luke xxii. 7.
quantity of this rich balsam poured out to so little rebuke which Jesus now gave to all his apostles.
purpose. For this ointment might have been sold  Rising up, therefore, he went straightway into the
for much-The disciples being sensible that their city to the high-priest's palace, where doubtless he
Master was not delighted with luxuries of any kind, had received some previous information that the
were grieved, and murmured against the woman, council would be assembled, and finding them there
says Mark, for throwing away so much money idly, accordingly, he said unto them, What will ye give
as they imagined. But they expressed themselves me-Words that show he was influenced to the inso as to cast a tacit reflection on Jesus himself. famous action partly, at least, by the love of filthy
Jesus said, Why trouble ye the woman?-Why do lucre; and I will deliver him unto you?-I will unye grieve and distress the good woman, of whose  dertake to put him into your hands, at a time and
piety and friendship we have had so long an expe- place in which you may effectually secure him,
rience? For she hath wrought a good work upon  without the danger of giving any alarm to the peome-Hath given a great proof of her faith, gratitude, ple. And they covenanted-Or, bargained, with
and love; and therefore deserves to be commended  him for thirty pieces of silver-That is, (reckoning
rather than to be blamed. For with respect to what each piece to be of the value of 2s. 6d.) for 31. 15s.
has been now suggested, in favour of the poor, ye sterling, the price of a slave, Exod. xxi. 32. A
have them always with you-By the wise and gra- goodly price that he was prized at of them! Zech.
cious providence of God, it does, and always will xi. 13. The sum was so trifling that it would be unhappen, that objects needing your compassion and  accountable that he should have been influenced in
charity shall always be with you, that you may  any degree by it, to betray to death his friend and
always have opportunities of relieving their wants, Master, had it not been that, as Luke observes, chap.
and so of laying up for yourselves treasures in hea- xxii. 3, Satan at this time entered into him, which
yen. But me ye have not always-I am soon to  doubtless he was permitted to do to ppnish him for
leave you, and to be placed beyond the reach of giving way to a worldly, covetous spirit, and proyour kindness. In that she hath poured this oint- bably for other sins, and especially his not improvment on my body-On my feet as well as my head; ing the great privilege he had enjoyed for about
see John xii. 4. She did it for my burial-As it three years, in statedly attending upon Christ's miwere, for the embalming of my body. Indeed this nistry, hearing all his divine discourses, and being
was not her design; but our Lord puts this construc- a constant spectator of his holy life and astonishtion upon it, to confirm thereby what he had before ing miracles, and having the high honour of being
said to his disciples concerning his approaching  called to be one of his apostles. And from that
death.  Verily, wheresoever this gospel-That is, time he sought opportunity to betray him-Namely,
this part of the gospel history; shall be preached, as Luke observes, in the absence of the multitude,
this that this woman hath done shall be told, &c.-  and that officers from the high-priest and his counTo make them further sensible of their folly in  cil might come upon him and apprehend him pri
blaming her for this expression of her love to him, vately.
he assured them that however much she might be   Verse 17. On the first day of unleavened breadcondemned by them, she should be highly cele- Being Thursday, the fourteenth day of the first
brated for this action through the world, and live month, Exod. xii. 6, 15. The disciples came, sayin the memory of all ages.                     ing, Where wilt thou that we prepare the passover?
Verses 14-16. Then one of the twelve-Judas -They meant at what house. And he said, Go
Iscariot, having been more forward than the rest into the city to such a man-This implies that Jesus
(John xii. 4) in condemning the woman, thought named the person to whom they were sent, though
himself, as it appears, peculiarly affronted by the the evangelists have not thought it of importance
214                                                             a




Jesus eats the passover, and         CHAPTER XXVI.                 discovers Judas's treachery.
A. M. 4037. saying unto him, Where wilt thou  unto you, That one of you shall be- A. M.4037
A. D. 33.                                                                          A. D. 33.
that we prepare for thee to eat the  tray me.
passover?                                      22 And they were exceeding sorrowful, and
18 And he said, Go into the city to such a  began every one of them  to say unto him,
man, and say unto him, The Master saith, My  Lord, is it I?
time is at hand; I will keep the passover at  23 And he answered and said, nHe that
thy house with my disciples.                   dippeth his hand with me in the dish, the
19 And  the  disciples did  as Jesus had  same shall betray me.
appointed them; and they made ready the   24 The Son of man goeth, " as it is written
passover.                                      of him: but P wo unto that man by whom the
20 m Now when the even was come, he sat Son of man is betrayed! it had been good for
down with the twelve.                          that man if he had not been born.
21 And as they did eat, he said, Verily I say   25 Then Judas, which betrayed him, anm Marl xiv. 17-21; Luke xxii. 14; John xiii. 21.- n Psa. xli. ix. 26; Mark ix. 12; Luke xxiv. 25, 26, 46; Acts xvii. 2, 3; xxvi.
9; Luke xxii. 21; John xiii. 18. —  Psa. xxii.; Isa. liii.; Dan. 22, 23; 1 Cor. xv. 3.-P John xvii. 12.
to mention his name. He told them further, that his Master as to eat out of the same dish with him.
on their entrance into the city they should find one But their way of lying on couches at meat must
of the man's servants in the street, bearing a pitcher have made it inconvenient for two or more persons
of water. This person he ordered them to follow, to eat in that manner. It is more probable that the
without saying any thing to him, because as he was disciples, being in the deepest distress, had left off
carrying the water home he would lead them  eating, only Judas, to conceal his guilt, continued
straight to his master's house, with which, it seems, the meal, and was dipping his meat in a kind of a
the disciples were not acquainted. This direction, sauce named haroseth, (which they used on these
and some others, mentioned Mark xiv. 14,15; Luke  occasions,) when Jesus happened to be putting
xxii. 11, 12, (where see the notes,) were given by  his into it; which sauce, according to custom, was
Jesus to his disciples, and these predictions were  served up in a separate dish." —Macknight.  The
uttered to show them how completely he foreknew  Son of man goeth through sufferings to glory, as it
every thing that should befall him, and to convince is written of him-In the Scriptures; and deterthem that his sufferings were all predetermined of mined in the divine counsels. See note on Acts
God; and that, on his part, they were all submitted  ii. 23. Yet this was no excuse for him that beto voluntarily. The disciples did as Jesus had ap- trayed him: but wo to that man, &c.-In pronounpointed-and found every thing to happen exactly as cing this wo upon the man by whom he should be
Jesus had foretold, which doubtless would tend no  betrayed, our Lord manifestly shows that the forelittle to confirm their faith in him, and prepare them  knowledge and prediction that he should suffer, and
for the trial they would so soon have to pass that by the treachery of Judas, laid no antecedent
through.                                      necessity upon Judas of doing this action, for if it
Verses 20-25. And when the even was come —At had, it not only would have lessened the wo due to
the proper hour; he sat down with the twelve —To  him, but would have taken away all his guilt. For
taste first, according to the custom of those days, no guilt can attach to any action which a man is
the unleavened bread and the bitter herbs, before the laid under an absolute necessity of doing, and which
lamb was served up.' Afterwhich they proceededas to him is unavoidable. All that the prediction of
is related in the note on -:erse 2. And as they did Judas's treachery implies is, that God with certainty
eat he said-One of you shall betray me —He had  foreknew how his will, left entirely to its own freebefore told them, namely, chap. xvii. 22, that the dom, would determine on this occasion: and, it
Son of man should be betrayed; he now comes to  must be observed, it would have determined in the
acquaint them, that one of them would be the trai- same way, if such determination had neither been
tor, and to point out the guilty person. And they  foreknown nor foretold. See note on 1 Peter i. 2.
awere exceeding sorrow ful-They were sorrowful It had been good for that man if he had not been
that he should be betrayed by any one, but more so born-May not the same be said of every man that
that one of themselves should be the instrument of finally perishes? But who can reconcile this, if it
so horrible a crime: and began every one to say, were true of Judas alone, with the doctrine of uniLord, is it I, that am this guilty creature? They  versal salvation? For, if the torments of hell were
do not appear to have asked this question because  not eternal, but, after suffering in them, though it
theyr mistrusted themselves, not knowing to how  might be millions of millions of years, guilty singreat a wickedness their hearts might'lead them; ners should be rescued from them and brought tl
but because each of them wanted to be freed from  the enjoyment of heavenly blessedness, it still
the suspicion of such an iniquity. He answered,  would be good for them that they had been born,
He that dippeth, &c. —-" Grotius and others think  inasmuch as they would still have a never-ending
this implies that Judas hadl placed himself so near state of felicity before them. Then Judas, who bea                                                           215




The sacrament of the                  ST. MATTHEW.                      Lord's supper Instituted.
A. M. 4037. swered and said, Master, is it I? He   27 And he took the cup, and gave A. M. 4037.
A.D.33  said unto him, Thou hast said.        thanks, and gave it to them, saying,          33.
26 ~T q And as they were eating, r Jesus took  t Drink ye all of it;
bread, and' blessed it, and brake it, and gave   28 For u this is my blood X of the new testait to the disciples, and said, Take, eat;'this  ment, which is shed Y for many for the remisis my body.                                     sion of sins.
q Mark xlv. 22; Luke xxii. 19. -1 Cor. xi. 23-25.1 Ma-   t Mark xiv. 23.-U Exod. xxiv. 8; Lev. xvii. 11. —-x Jer.
ny Greek copies have, gave thanks, Mark vi. 41.. S 1 Cor. x. 16. xxxi. 31.-  Y Chap. xx. 28; Rom. v. 15; Heb. ix. 22.
trayed him-Who had in fact already betrayed him, from Ezek. v. 1-5, that the prophet's hair was the
verse 15, and was now waiting for an opportuni- city of Jerusalem; from John x. 9, and xv. 1, that
ty to deliver him  privately into the hands of  Christ was literally a door and a vine; from Matt.
the chief priests, answered, Master-Gr. Rabbi, xxvi. 27, 28, and 1 Cor. xi. 25, that the cup was his
or teacher, Is it I?-The other disciples, in ask- blood, and that Christ commanded his disciples to
ing the same question, said each of them, KvpLe, drink and swallow the cup; I cannot but be asLord, is it I? a title implying greater reverence  tonished at the inference they would deduce from
than Judas was disposed to show his Master. As hence. Had Irenaeus or Epiphanius reported such
Judas was conscious of what he had already done, a thing of any sect of ancient heretics, now extinct,
and was resolved still further to do, in betraying  one would have been so candid to human nature as
and delivering up his Divine Master, and could not to suppose the historian misinformed. As it is, one
but know that his whole conduct, and the very  is almost tempted to suspect it to be the effect of
secrets of his heart, lay open to his inspection, he  arrogance rather than error; and to consider it as a
manifests by this question unparalleled impudence, mere insolent attempt to show the world, in the
as well as excessive hardness of heart. One would  strongest instance they could invent, what monalmost suppose, that he intended to insult Christ's  strous things the clergy should dare to say, which
prescience as well as long-suffering. He, Jesus, said  the wretched laity should not dare to contradict;
unto him, Thou hast said-That is, It is as thou  nay, which they should be forced to pretend they
hast said: thou art the guilty person. Before this, believed. In this view the thought is admirable,
when Christ discovered that he should be betrayed, and worthy the most malicious wit that ever lorded
he only told it in John's ear, that Judas would be  it over the heritage of God. But it may deserve
the traitor: and John told it to Peter, (see John xiii. some serious reflection, whether it be not an instance
23 —26;) but the rest knew nothing of it. Now Je- of infatuation to which God has given them up,
sus plainly points him out before them all; which, that it may be a plain mark to all, that will use
impudent as he was, evidently confounded and  common sense, of the grossest error in a church
struck him speechless. But whether he immedi- which claims infallibility; and may not be intended
ately left the company, as some infer from John  by Providence as a kind of antidote against the rest
xiii. 30; or whether that passage refers to what hap- of its poison."
pened at a former supper, as others think, is a ques-   Verses 27, 28. And he took the cup —Called by the
tion which it is not easy to decide.  One thing  Jews the cup of thanksgiving; which the master of
seems clear: if he withdrew at this time, he must the family used likewise to give to each after supper.
have soon returned, as it appears, from Luke xxii. And gave it to them, saying, Drink ye all of this21, that he was present when the Lord's supper was  That is, of the wine which it contains. For this is
instituted.                                      my blood-That is, the sign of my blood; of the new
Verse 26. And as they were eating, Jesus took  testanent —Whereby the new testament, or covebread-The bread, or cake, which the master of nant, is procured or confirmed; which is shed for
the family used to divide among them, 2fter they  many-Even as many as spring from Adam;for the
had eaten the passover. This custom  our Lord  remission of sins-Namely, That as'many as truly
now transferred to a nobler use.  This bread is, repent, bringing forth fruit worthy of repentance,
that is, signifies or represents, my body, according  and believe in me with their hearts unto righteousto the style of the sacred writers. Thus Gen. xl. 12, ness, may receive from the mercy of my Father, in
The three branches are three days. Thus Gal. iv. a way consistent with his holiness and justice, the
24, St. Paul, speaking of Sarah and Hagar, says, free and full remission of all their past sins. See
These are the two covenants. Thus in the grand  note on Rom. iii. 24-26. "I apprehend," says the
type of our Lord, Exod. xii. 11, God says of the  last-mentioned divine, "this ordinance of the euchapaschal lamb, This is the Lord's passover. Now  rist to have so plain a reference to the atonement or
Christ, substituting the holy communion for the satisfaction of Christ, and to do so solemn an honour
passover, follows the style of the Old Testament, to that fundamental doctrine of the gospel, that I
and uses the same expressions the Jews were wont cannot but believe, that while this sacred institution
to use in celebrating the passover. "When I con- continues in the church, (as it will undoubtedly do
sider," says Dr. Doddridge, "that, on the same  to the end of the world,) it will be utterly impossifoundation on which the Papists argue for tran- ble to root that doctrine out of the minds of plain,
substantiation from these words, they might prove humble Christians. by all the little artifices of such
216                                                               a




Peterforewarned that                  ST. MATTHEW.                      he wvouild deny the Lo d(l.
A. M. 4037. 29 But Z I say unto you, I will not is written, e I will smite the shepherd, A. M. 037.
A. D.    drink henceforth of this fruit of the  and the sheep of the flock shall be
vine, a until that day when I drink it new scattered abroad.
with you in my Father's kingdom.                 32 But after I am  risen again, f I will go
30 ~[ b And when they had sung a 2 hymn, before you into Galilee.
they went out into the mount of Olives.          33 Peter  answered  and  said  unto  him,
31 Then saith Jesus unto them, c All ye shall Though all men shall be offended because
d be offended because of me this night: for it of thee, yet will I never be offended.
z Mark xiv. 25; Luke xxii. 18.-a Acts x. 41.  b Mark   c Mark xiv. 27; John xvi. 32.-d Ch. xi. 6.-e Zech. xiii. 7.
xiv. 26.-2 Or, psalm.                   f Ch. xxviii. 7, 10, 16;. Mark xiv. 28; xvi. 7.
forced and unnatural criticisms as those are by which  shall be so terrified by the distress befalling me in
it hasbeen attacked. Unprejudiced and honestsim- your presence, and by a view of the sufferings
plicity will always see the analogy this ordinance  which I am beginning to pass through, that it shall
has to eating the flesh of the Son of God, and drink- prove the sad occasion of your giving way to unbeing his blood; and will be taught by it, to feed on  lief and sin, and of your forsaking me, your master
him as the Lamb that was slain by the gracious and friend. For it is written, Zech. xiii. 7, I will
appointment of God, to take away the sin of the' smite the shepherd, &c.-I am that shepherd, and
world.  The enemies of this heart-reviving truth  you the timorous sheep, that will be scattered by
might as well hope to pierce through a coat of mail the assault made on your keeper. But, as it is afterwith a straw, as to reach such a truth, defended by  ward added there, by way of encouragement, I will
such an ordinance as this, by any of their trifling  turn my hand upon the little ones, namely, to reduce
sophistries."  For further information respecting  and recover them from this dispersed state; so likethe Lord's supper, see notes on Luke xxii. 19, 20; wise, I assure you for your comfort, that after I am
1 Cor. xi. 23-34.                               risen from the dead, as I soon shall be, I will go
Verse 29. But I will not drink henceforth of this before you, as a shepherd before his sheep, into
fruit of the vine, &c.-He had made the same de-  Galilee, and there give not only to you, my apostles,
claration concerning the passover-cup, Luke xxii. 18; but to allmy disciples, the amplest demonstration
and therefore, it is probable, his meaning upon the  both of my resurrection and my love; whereby your
whole was, that he would neither partake of the  hearts shall be established in the firmest adherence
passover nor of the sacrament, till he had the satis- to me; for though you forsake me, I will not for this
faction to see the things signified by these institutions  forsake you.
fulfilled in the gospel dispensation, which therefore    Verses 33-35. Peter answered and said-Acwas nigh at hand. Or we may interpret the words cording to Luke, chap. xxii. 31, our Lord had warned
in a more general sense, thus: that he would not Peter before they left the house, of a violent assault
partake of any joy till he rejoiced with them in the  which would be made upon him by Satan; and on
communications of the Holy Spirit, which were to  Peter's declaring his readiness to go with Christ to
be bestowed plentifully on them as soon as the gos- prison and death, Christ had warned him that he
pel dispensation began. Others, however, under- would be overcome by the temptation, and would
stand the words thus: I will taste no more wine till fall. Peter, therefore, now recollecting what Christ
I drink wine of quite another kind in the glorious had said to him before, and being grieved afresh to
kingdom of my Father; and of this you also shall find his Master still entertaining such thoughts of
partake with me.                                him, the vehemence of his temper hurried him to
Verses 30-32. And when they had sung a hymn-  boast a second time of his courageous and close atWhich was constantly sung at the close of the passo- tachment to'Jesus. He answered, Though all men
ver. Itconsisted of six psalms, from the 113th to the  shall be ofended, &c.-In this protestation, Peter,
118th. See the contents of Psa. cxiii. They went out no doubt, was sincere. Nevertheless, he was greatly
into the qnount of Olives-Thht is, after some other to blame for not paying a due attention to his Masfacts had occurred, and some other instructions, ad- ter's repeated predictions of his fall; for the prefervices, and warnings, see Luke xxii. 24-28; John  ence which he gave himself above his brethren; and
xiii. 31-38; and the divine discourse recorded John  for leaning to his own strength, instead of begging
xiv. had been delivered to the eleven disciples: the  assistance of him from whom all human sufficiency
sermon contained in the 15th and 16th chapters of is derived. Wherefore, to make him sensible of the
the same gospel, it seems, being preached on the  pride of his heart, his self-confidence, and carnal
mount of Olives, where also Christ offered to his security, which Jesus knew would produce unFather his intercessory prayer, in chap. xviii. Then  watchfulness and neglect of prayer, he thought fit to
saith Jesus —After they arrived on the mount of forewarn him of his danger again, and in stronger
Olives. All ye shall be offended because of nze this terms, saying, Verily, this night, before the cock
night-Notwithstanding all the faith you have pro- crow-Or rather, before the cock-crowing, that is,
fessed in me, and all the affection which you bear before three in the morning, the usual time of cock.
me, yet, not only one, or another, but all of you crowing; although one cock was heard to crow once
a                                                              217




Our Lord enters upon his              ST. MATTHEW.                    sufferings in Gethsemane.
A. M. 4037. 34 Jesus said unto him, g Verily I two sons of Zebedee, and began to be A. M. 4037.
say unto thee, That this night, before  sorrowful and very heavy. 
the cock crow, thou shalt deny me thrice.        38 Then saith he unto them, k My soul is
35 Peter said unto him, Though I should die  exceeding sorrowful, even unto death: tarry
with the-, yet will I not deny thee.  Likewise  ye here, and watch with me.
also said all the disciples.                     39 And he went a little further, and fell on
36 ~ h Then cometh Jesus with them unto his face, and I prayed, saying, m O my Father,
a place called Gethsemane, and saith unto  if it be possible, "let this cup pass from me:
the disciples, Sit ye here, while I go and pray  nevertheless, 0 not as I will, but as thou
yonder.                                         wilt.
37 And he took with him  Peter, and ithe   40 And he cometh unto the disciples, and
g Mark xiv. 30; Luke xxii. 34; John xiii. 38.-h Mark xiv. xii. 27.-h  Mark xiv. 36; Luke xxii. 42; Heb.. 7. — John
32-35; Luke xxii. 39; John xviii. 1.-i Ch. iv. 21.-k John xii. 27.-n Chap. xx. 22.-o John v. 30; vi. 38; Phil. ii. 8.
after Peter's first denial of his Lord. Peter-How- sum animi dolore ut emoriar, " I am in such trouever, not convinced of his weakness, or that any  ble of mind that I shall die."  He evidently meant,
temptation could make him guilty of such base con- that his sorrow was so great that the infirmity of his
duct, said-with still greater confidence and vehe- human nature must immediately sink under it withmence; Though I should die with thee, yet will I out some extraordinary relief and support; for which
not deny thee-And, doubtless, so he thought. Like- he was about to pray, and for which he wished them
wise said all the disciples-They all joined Peter to pray, adding, Tarry ye here and watch with me
in professing their fixed resolution of suffering death, -Had these disciples done as Christ here directed,
rather than they would deny their Master; yet the  they would soon have found a rich equivalent for
event was exactly as Jesus had foretold, and fore- their watchful care, in the eminent improvement of
knew it certainly would be; nevertheless such was their graces by this wonderful and edifying sight.
his tenderness, that he would not aggravate their sin  For Christ was now sustaining those grievous sorby making any reply. From this circumstance we  rows in his soul, by which, as well as by his dying
learn how ignorant men frequently are of them- on the cross, he became a sin-offering, and accomselves, and that to be pious and virtuous, it is not plished the redemption of mankind.
sufficient to form the strongest resolutions.     Verse 39. And he went a littlefurther-Luke says,
Verses 36-38. Then cometh Jesus to a place called  He was withdrawn from them about a stone's cast,
Gethsemrane-A garden, lying, it seems, at the foot so that the apostles could still both see and hear him;
of the mount of Olives, which had its name, proba- and fell on his face-It seems he first knelt down,
bly, from its soil and situation, the word, from,-'nt     Luke xxii. 41, and then, as the ardour of his soul in-,', signifying, the valley of fatness. And saith to  creased, prostrated himself onhis face to the ground,
the disciples, Sit ye here-Probably near the garden  and prayed, saying, 0 my Father, if it be possibledoor, within, for John says the disciples went into  That is, if it be consistent with the salvation of the
the garden with him: while I go and pray yonder-  world; let this cup-Of bitterness and terror, pass
In a retired place, at a little distance. Doubtless he from me —And it did pass from him soon; for when
intended that they should be employed as he was, he cried unto God with strong cries and tears, he
in watching and prayer. And he took with him  was heard in that which he feared, Heb. v. 7.
Peter and the two sons of Zebedee, James and John, God took away the terror and severity of that inwho had been witnesses of his transfiguration and  ward conflict. That it was not the fear of dying on
glory, and were now to be witnesses of his humilia- the cross which made our Lord speak and pray in
tion and agony: and began to be sorrowful and very  the manner here related, is evident from this, that to
heavy-Gr. AvretaOat Kcat adJzovetv, to be penetrated  suppose it would be to degrade his character infiwith the most exquisite sorrow, and overwhelmed  nitely. Suppose his sufferings to be as terrible as
with deep anguish. This was probably from the  possible, clothe them with allthe aggravating circumarrows of the Almighty sticking fast in his soul, stances imaginable; yet if no more was included in,while God laid on him the iniquities of us all. Who  them than the pains of death, inasmuch as his hucan tell what painful and dreadful sensations were  man nature was strengthened far beyond the natuthen impressed on him by the immediate hand of ral pitch by its union with the divine, for Jesus to
God?  Then saith he, My soul is exceeding sor- have shrunk at the prospect of them, would have
rowful-Gr. HIepcvXorS, surrounded with sorrows on  shown a weakness which many of his followers
every side; even unto death —"This expression,"  were strangers to, encountering more terrible deaths
says Dr. Campbell, " is rather indefinite, and seems without the least emotion. Nevertheless, not as I
to imply a sorrow that would continue till death; will, but as thou qwilt-Here we see, that though his
whereas the import of the original is such a sorrow  prayer was most fervent, yet it was accompanied
as was sufficient to cause death."  He therefore ren- with due expressions of entire resignation.
ders the clause, My soul is overwhelmed with a    Verse 40. And he cometh unto the disciples-Unto
deadly anguish. Castalio translates it, In tanto the three from whom he had withdrawn himself
218                                                               a




Christ's su.jerzngs                  CHAPTER XXVI.                               in the garden.
A.M. 4037. findeth them  asleep, and saith unto   43 And he came and found them  A. M. 4037.
A. D. 33.                                                                             A.D. 33.
Peter, What! could ye not watch  asleep again: for their eyeswere heavy. A. D. 33
with me one hour.                               44 And he left them, and went away again,
41 P Watch and pray, that ye enter not into  and prayed the third time, saying the same
temptation: the spirit indeed is willing, but words.
the flesh is weak.                               45 Then  cometh  he to his disciples, and
42 He went away again the second time, saith unto them, Sleep on now, and take
and prayed, saying, 0 my Father, if this cup  your rest: behold, the hour is at hand, and
may not pass away from  me, except I drink  the Son of man is betrayed into the hands of
it, thy will be done.                           sinners.
P Mark xiii. 33; xiv. 38; Luke xxii. 40, 46; Eph. vi. 18.
alittle way; and findeth them asleep-Notwithstand- that is, offering petitions to the same effect, and in
ing the distress they saw him in, and the strict com- the same spirit of intense desire and perfect resigmand that he had given them to watch. It seems a nation. It appears, however, from Luke, that his
supernatural heaviness had fallen upon them. And  inward conflict was greater than before, for notsaith unto Peter, What, could ye not watch with me withstanding that an angel was sent from heaven to
one hour?-According to Mark, (who must be con- strengthen his human nature, left to suffer, it seems,
sidered as peculiarly accurate in what relates to Pe- without its usual support from the divine, yet the
ter, his gospel having been revised by that apostle,) sense of his sorrows so increased, that he was thrown
Christ addressed himself especially to Peter, saying, into an agony, and his whole body was strained to
Simon, sleepest thou? couldst not thou watch one such a degree, that his blood was pressed through
hour?-Thou, who so lately boastedst of thy cou- the pores of his skin along with his sweat, and fell
rage and constancy in my service, couldst thou not down in great drops to the ground: a circumstance
keep thyself awake for one hour, when I was in such  which was the more extraordinary as he was now
an agony? Doubtless, however, Jesus also address- in the open air, and that in the cool of the night.
ed the others, as Matthew signifies. As if he had  "Some, indeed, have interpreted Luke's expression,
said, And you, who were so ready to join with Pe- his sweat was as it were great drops of blood, in a
ter in the same profession, could neither of you be  metaphorical sense; fancying that, as those who
mindful of me? and in this time of my extreme dis- weep bitterly are said to weep blood, so they may
tress, could none of you perform your resolution, so be said to sweat blood who sweat excessively by
as to watch one single hour with me?  Watch and  reason of hard labour or acute pain. But others
pray-As I must again exhort you with the great- more justly affirm that our Lord's sweat was really
est earnestness; that ye enter not into temptation-  mixed with blood to such a degree, that its colour
That ye do not yield to and fall by that dangerous and consistency was as if it had been wholly
temptation which is now approaching, and of which  blood." —Macknight.  Then cometh he to his disciI so lately gave you notice. The spirit indeed is ples, and saith, Sleep on now, &c. —For by your
willing-You, in spirit, are ready to express the du- watching you can show no further kindness and
tiful regard that you have for me, and I know your concern for me, who am now to be delivered into
resolutions of adhering to me are very sincere; but the hands of my enemies. Some late interpreters
the flesh-Your nature; is weak-As your present translate this with an interrogation thus, Do ye still
experience may convince you. How gentle a re- sleep on and take your rest?  This appears at first
buke was this, and how kind an apology! especially  to suit better the words which follow, Arise, let us
at this time, when our Lord's own mind was so  be going. " I cannot, however," says Dr. Campbell,
weighed down with sorrow.                       "help favouring the more common, which is also
Verses 42-45. He went away again the second  the more ancient, translation."  Nor is there any intivme-For the sorrow of his soul still continued; consistency between this order, which contains an
an4 prayed, saying, 0 my Father, if this cup, &c. ironical reproof, very natural in such circumstances,
— If it be necessary, in pursuance of the great end  and the exhortation which follows, Arise, behold, the
for which I came into the world, that I should en- hour is at hand-The long-expected hour, and the
dure these grievous sufferings, thy will be done-I ac- So*of mtan is betrayed into the hands of sinners —
quiesce in thy appointment, how painful soever it may  " The Greek word, a[1aprrwu2v, expresses more here
be to flesh and blood: and he came andfound them  than is implied in the English term sinners. Our
asleep again-He returned thus frequently to his Lord thereby signified, that he was to be consigned
disciples, that by reading his distress in his counte- to the heathen, whom the Jews called, by way of
nance and gesture, they might be witnesses of his eminence, a/uapruolt, because they were idolaters.
passion. Our Lord's pains on this occasion were See Gal. ii. 15. For a similar reason they were also
intense beyond expression, for he went away the  called avoiuoL, lawless, impious, as destitute of the law
third time to pray, saying the same words as before, of God."
a                                                                219




Judas.betrays Christ                  ST. MATTHEW.                                 with a kiss.
A. M. 4037.  46 Rise, let us be going: behold, he  fore art thou come? Then came they, A. M: 4037
is at hand that doth betray me.       and laid hands on Jesus, andtook him.
47 ~ And q while he yet spake, lo, Judas,   51 T And behold, tone of them  which were
one of the twelve, came, and with him a great with Jesus, stretched out his hand, and drew
nmltitude with swords and staves, from  the  his sword, and struck a servant of the highchief priests and elders of the people.         priest, and smote off his ear.
48 Now he that betrayed him  gave them a   52 Then said Jesus unto him, Put up again
sign, saying, Whomsoever I shall kiss, that thy sword into his place: Ufor all they that
same is he; hold him fast.                     take the sword, shall perish with the sword.
49 And forthwith he came to Jesus and said,  53 Thinkest thou that I cannot now pray to
Hail, Master; rand kissed him.                  my Father, and he shall presently give me
50 And Jesus said unto him, s Friend, where- x more than twelve legions of angels?
q Mark xiv. 43; Luke xxii. 47; John xviii. 3; Acts i. 16.  S Psa. xli. 9; lv. 13.  t John xviii. 10.-u Gen. ix. 6;
r2 Sam. xx. 9.                     Rev. xiii. 10.-X 2 Kings vi. 17; Dan. vii. 10.
Verses 46-49. Rise, let us be going-Namely, to  false and dissembling friend, whose sin was greatly
meet those who are coming to arrest me, and to go  aggravated by the eminence of his place and station,
along with them whithersoever they shall lead us. and by the peculiar honour done him  and trust
Behold, he is at hand that doth betray me-Though  reposed in him. For he bare the bag; that is, he
they had not come within sight, our Lord perfectly  was, as it were, almoner and steward of Christ's faknew the precise moment of their approach, and  mily, to take care for the necessary accommodations
gave his disciples notice of it. And while he yet of Christ and his apostles; and yet this man, thus
spake, Judas came —Judas found Christ in the most called, thus honoured, thus respectfully treated by
heavenly and excellent employment when he came  Christ, for the lucre of a little money, perfidiously
to apprehend him. 0 how happy is it when our betrays him! "0 Owhither," says Burkitt, "will not
sufferings find us in God's way, engaged in his ser- a bad heart and busy devil carry a man?"  Hail.
vice, and engaging his assistance by fervent suppli- Master, and kissed him-" Here was honey on the
cation! Thus did our Lord's sufferings meet him; tongue, and poison in the heart. This treacherous
may ours so meet us! And with him a great mul- kiss enhanced his crime beyond expression. 0 vilest
titude —The chief priests and elders being informed  of hypocrites, how durst thou approach so near thy
by Judas that the proper time of apprehending his Lord in the exercise of so much baseness and inMaster was come, sent a band of soldiers along with  gratitude! But none sin with so much impudence
him, and servants —Tryperac, (John xviii. 3,) carry- as hypocrites and apostates."
ing lanterns' and torches to show them the way;   Verses 50-54. Jesus said, Friend —Gr. rralpe,
because, though it was always full moon at the pass- companion; wherefore-Gr. ae' 6, For what, or
over, the sky was dark by reason of the clouds, and  against whom, art thou come? —Against me, thy
the place whither they were going was shaded with  Teacher, Saviour, and Lord? And to put me into
trees. At the same time, a deputation of their num- the hands of murderers? Our Lord also added, (see
ber accompanied the band, to see that every one did  Luke xxii. 48,) Betrayest thou the Son of man with
his duty, (Luke xxii. 52,) forthey were exceedingly  a kiss?-Art thou so vile a hypocrite as to betray
anxious to get Jesus into their hands. He that be- thy Lord and Master by that which all men use as
trayed him gave them a sign, &c.-As the soldiers the symbol either of love or homage, making it the
probably had never seen Jesus before, and it was signal of thy treachery? The heroic behaviour of
now night, and there were twelve persons together, the blessed Jesus, in the whole period of his sufferprobably dressed much alike, Judas found it neces- ings, will be observed by every attentive eye, and
sary to point him out to them by some such sign as felt by every pious heart: although the sacred hishe now gave: a sign, the design of which was less torians, according to their usual but wonderful simto be suspected by his other disciples, as it was a plicity, make no encomiums upon it. With what
Jewish custom, after a long absence, or at departing  composure does he go forth to meet the traitor!
from each other, to make use of the ceremony of a With what calmness receive that malignant kiss!
kiss, They used it likewise as a sign of affteion  With what dignity does he deliver himself into the
to their equals, and as a mark of homage and ve- hands of his enemies! Yet plainly showing his surence to their superiors. See Psa. ii. 12; Luke v1r45. periority over them, and even then leading, as it
It is very probable that our Lord, in great condescen- were, captivity captive! And one of them which
sion, had used, agreeably to this custom, to permit qvere with Jesus-Namely, Peter; struck a serhis disciples thus to salute him when they returned, vant of the high-priest-Probably the person that
after having been any time absent. And forthwith  seized Jesus first, or was showing greater forwardhe came to Jesus-Here we see it was the portion  ness than the rest in this business. This servant's
of our blessed Redeemer to be betrayed into the  name was Malchus, John xviii. 10. But why did
hands of his mortal enemies by the treachery of a not Peter draw his sword upon Judas, rather than
220                                                              a




The Scriptures fulfilled             CHAPTER XXVI.                 in the apprehension of Jesus.
A. M. 4037.  54 But how then shall the Scriptures daily with you teaching in the tern- A. M, 4037.
A. D. 33.                                                                             A. D. 35.
-  be fulfilled, Y that thus it must be?    pe, and ye laid no hold on me.
55 In that same hour said Jesus to the mul-  56 But all this was done that the Z Scriptures
titudes, Are ye come out as against a thief of the prophets might be fulfilled.  Then a all
with swords and staves for to take me?  I sat the disciples forsook him, and fled.
Y Isa. liii. 7, &c.; Verse 24; Luke xxiv. 25, 44, 46.  z Lam. iv. 20; Verse 54.-a John xviii. 15.
Malchus? Doubtless because Judas had concealed  hazard of Sour lives? I sat daily with you teaching
his purpose so well from the disciples, that Peter did  in the temple-When you had opportunities in
not suspect him, nor understand the treacherous  abundance to have secured me, if there had been
design of his kiss. Though this might seem a cou- any crime with which you could have charged me:
rageous action of Peter, it was really very impru- yet then you laid no hold on me- Ye took me not;
dent; and had not Christ, by some secret influence, so Mark. All this was done, &c. —I know the reason
overawed their spirits, it is very probable that not of all this better than you yourselves do: you have
only Peter, but the rest of the apostles, might have hitherto been kept under a secret restraint, which is
been cut to pieces. Accordingly, Jesus ordered him  now removed; and this is your hour, in which God
to sheath his sword, telling him that his unseasona- has let you loose against me, and the power of darkble and imprudent defence might prove the occa- ness is now permitted to rage with peculiar violence,
sion of his destruction; or rather, as Grotius inter- Luke xxii. 53; for it is under the instigation of Satan
prets it, that there was no need of fighting in his and his infernal powers that you now act, with whatdefence, because God would punish the Jews for ever pious names you may affect to consecrate the
putting him to death. See Rev. xiii. 10; where this deed.  That the Scriptures might be fulfilledvery expression, they that take the sword shall That is, hereby those predictions of the prophets are
perish with the sword, is used in predicting the fulfilled which were uttered under an infallible predestruction of the persecutors of true Christians. science that all these things would be done. " This,"
Christ told him, likewise, that his rash conduct im- says Dr. Doddridge, "was a consideration which,
plied both a distrust of the divine providence, which  if duly applied, might have prevented his disciples
can always employ a variety of means for the safety  from  being offended at his sufferings: and it
of his servants, and gross ignorance of the Scrip- strongly intimated that he still kept up the claim,
tures.' Thinkest thou that I cannot now pray to my which he had formerly made, of being the Messiah;
rather-Who heareth me always; and he shall and that what he was now to go through was so far
give me more than twelve legions of angels-" The  from being at all inconsistent with that claim, that, on
legion was a Roman military term, and as the band  the whole, it was absolutely necessary, in order to
which now surrounded them was a Roman cohort, make it out to full satisfaction."  Then all the disciour Lord might make use of this term by way of ples forsook him and fled —Immediately, it seems,
contrast, to show what an inconsiderable thing the  as soon as they saw him in the hands of his enemies,
cohort was, in comparison of the force he could  notwithstanding that they might have followed him
summon to his assistance; —more than twelve le- with safety, as the priests had no design against them.
gions, not of soldiers, but of angels-Instead of " Perhaps, however, they were afraid that the action
twelve deserting, timorous disciples! How dread- of Peter would be imputed to them all, and might
fully irresistible would such an army of angels have bring their lives into danger. But, whatever they
been, when one of these celestial spirits was able to  apprehended, their precipitate flight in these circum
destroy 185,000 Assyrians at one stroke! 2 Kings stances was the basest cowardice and ingratitude,
xix. 35."  Peter, it must be observed, had not only  considering not only how lately they had been
wounded the ear of the high-priest's servant, but had  warned of their danger, and what solemn promises
actually cut it off. Jesus, however, repaired this they had made of a courageous adherence to Christ;
injury; He touched his ear and healed him, Luke but also what an agony they had just seen him in;
xxii. 51; either putting the ear on again, which was what zeal he had a few moments before showed in
cut off, or creating a new one in the place of it: or their defence, what amazing power he had exerted
if he performed the cure in any other way, he equally  to terrify his enemies into a compliance with that
demonstrated both his goodness and power; and it part of his demand which related to the safety of
is surprising that such a miracle, done in such cir- his friends, John xviii. 6-8; and especially that his
cumstances, made no impression on those that prophecy of their continued usefulness in his church
came to apprehend him, especially as he put them in  was equivalent to a promise of their preservation,
mind, at the same time, of his other miracles. For, whatever danger they might now meet with."  But
Verses 55, 56. In that same hour, Jesus said to thus our Lord's prediction concerning their being
the multitude —And particularly unto the chief offended and forsaking him, verse31, was fulfilled;
priests and elders, &c., Luke xxii. 52, Are ye come and by his permitting them to act in this false and
out as against a thief, &c.-Or robber, that would  cowardly manner, we may learn not to depend too
make a desperate resistance, armed in this way with confidently on the friendship and fidelity even of
swords and staves, as if you came to seize me at the the very best of men.
a?,21




Jesus is apprehended andfalsely       ST. MATTHEW.                accused before the high-priest.
A. M. 4037.  57 ~ b And they that had laid hold  destroy the temple of God, and to A.M. 4037.
A. D. 33.                                                                            A.D. 33.
on Jesus, led him  away to Caia- build it in three days.                     A. D. 33.
phas the high-priest, where the scribes and   62 f And the high-priest arose, and said unto
the elders were assembled.                      him, Answerest thou nothing? what is it which
58 But Peter followed him  afar off unto the  these witness against thee?
high-priest's palace, and went in, and sat with   63 But g Jesus held his peace. And the highthe servants, to see the end.                   priest answered and said unto him, h I adjure
59 Now the chief priests, and elders, and all thee by the living God, that thou tell us whethe council, sought false witness agafhst Jesus, ther thou be the Christ the Son of God.
to put him to death;                             64 Jesus saith unto him, Thou hast said:
60 But found none: yea, though c many false  nevertheless, I say unto you, i Hereafter shall
witnesses came, yet found they none.  At the  ye see the Son of man k sitting on the right
last came d two false witnesses,                hand of power, and coming in the clouds of
61 And said, This fellow said, e I am able to  heaven.
b lMark xiv. 53; Luke xxii. 54; John xviil. 12, 13, 24. --  Ps.   h Lev. iii. 1; 1 Sam. xlv. 24, 26.  i Dan. vii. 13; Chap. xvi.
xxvii. 12;xxxv..1I; Markxiv. 55; Acts vi. 13.-d Deut. xix. 15. 27; xxiv. 30; Luke xxL. 27, xxv. 31; John i. 51; Rom. xiv.
e Chap. xxvii. 40; John ii. 19.-f Mark xiv. 60.-g Isa. liii. 7; 10; 1 Thess. iv. 16; Rev. 1 7. —k Psa. cx. 1; Acts vii. 55.
Ch. xxvii. 12, 14.
Verses 57, 58. And they led him away to Caiaphas  in the eye of the law would justify the sentence
-From Annas, the father-in-law of Caiaphas, to  which they were resolved at all hazards to pass upon
whom they had carried him first; where the scribes Jesus, they exerted themselves to no purpose. Beand the elders-Or chief members of the sanhe- cause, though they suborned many witnesses, these,
drim; were assembled-Doubtless by a summons in giving their testimony, contradicted one another;
from Caiaphas, and were waiting for Jesus to be  a circumstance which the most illiterate person in
brought before them. But Peter followed him afar the court could not but be sensible invalidated their
off-Variously agitated by conflicting passions: love  evidence." " As this was a great proof of Christ's
constrained him to follow his Master; fear made him  innocence, so it is a singular instance of the power
follow him afar off. Unto the high-priest's palace-  of God over men's minds, that, for all the rewards
Or, the court of the high-priest's house, as Campbell these great men could offer, no two consistent wittranslates it. From verse 69, as well as from what nesses could be procured to charge him with any
we are told in the other gospels, it is evident that gross crime. Possibly, the exertion of his miracuPeter was only in the court without, which, though  lous power, in striking to the ground those that were
enclosed on all sides, was open above, nor was it most forward to seize him, might intimidate the
any wise extraordinary to kindle a fire in such a spirits of some who might otherwise have been preplace. And went in and sat with the servants-Twv  vailed upon."  At last came two false witnessesv7rwper7v, rather, with the officers, the servants of the  Such they were, although part of what they said was
public, or official servants of those in authority, as true, because our Lord did not speak some of the
the word commonly means. These were unfit com- words they mentioned at all; nor any of them in the
panions for Peter, as the event showed.         sense in which they represented them  as being
Verses 59, 60. The chiefpriests, and all the coun- spoken. See Macknight and Doddridge.
cil, sought false witness-" When the council found    Verses 62-64. And the high-priest arose, (Mark,
that Jesus declined answering the questions, whereby  stood up in the midst,) and said, Ansiwerest thou
they would have drawn from him an acknowledg- nothing?-When the high-priest found that Jesus
ment of his being the Messiah, they examined many  took little notice of the things which the witnesses
witnesses to prove his having assumed that charac- alleged against him, he rose from his seat in a paster; for it appears,bywhathappened afterward, that sion, supposing that our Lord intended to put an
they considered such a pretension as blasphemy in  affront upon the council, and desired him to give the
his mouth, who, being nothing but a man, as they  reason of his conduct. But finding this in vain, in
supposed, could not, without affronting the majesty  order to cut the trial short and insnare him, he
of God, take the title of God's Son, which of right adjured him, or required him to answer upon oath,
belonged to the Messiah. But, in examining the  whether or not he was the Christ. I adjure theewitnesses, they acted like interested and enraged  Efoptcow e. "Thisappears tohavebeen theJewish
persecutors, rather than impartial judges; for they  manner of administering an oath. The Heb. 37'Wn,
formed their questions after such a manner as, if which in the Old Testament is commonly, by our
possible, to draw from them expressions which they  interpreters, rendered, to make one swear, is justly
might pervert into suspicions of guilt, whereupon  translated by the LXX. opctit%, or e5opcleto. Thus,
they might condemn Jesus. But found none, though  Gen. xxiv. 3, where we have an account of the oath
many false witnesses came-Notwithstanding they  administered by Abraham to his steward, which is
were at the utmost pains to procure such a proof as rendered in our Bible, I will make thee swear by the
222                                                             a




Christ accused of blasphemy,          CHAPTER XXVI.                and adjudged guilty of death.
A.M.4037  65 1 Then the high-priest rent his  67 n Then did they spit in his face, A. M. 4037.
A. D. 33.                                                                             A. D. 33.
clothes,saying, Hehathspoken blasphe-. and buffeted him; and others smote
my; what further need have we of witnesses? him with 3 the palms of their hands,
behold, now ye have heard his blasphemy.         68 Saying, Prophesy unto us, thou Christ,
66 What think ye?  They answered and  Who is he that smote thee?
said, m He is guilty of death.                   69 ~ q Now Peter sat without in the palace:
1 2 Kings xviii. 37; xix. 1. -- Lev. xxiv. 16; John xix. 7.   3 Or, rods.-  P Mark xiv. 65; Luke xxii. 64.-q Mark xiv.
n Isa. 1. 6; liii. 3; Ch. xxvii. 30.  o Luke xxii. 63; John xix. 3. 66; Luke xxii. 55; John xviii. 16, 17, 25.
Lord, the God of heaven, &c., is thus expressed in  the fist on the temples, was esteemed one of the
the LXX., EOpKts oae Kvptov Tov Oeov r8 sapav8, &c. 1  most disgraceful punishments by the Greeks, from
adjure thee by Jehovah, the God of heaven and earth. whom the Romans might have adopted it. Smiting
After such adjuration by a magistrate, or lawful with the open palm of their hands, was such a dissuperior, the answer returned by the person adjured  honour as none but a slave ought to endure. " Bewas an answer upon oath: a false answer was per- cause Matthew here says, that they who condemned
jury; and even the silence of the person adjured was Jesus spit in his face, and buffeted him: and Mark,
not deemed innocent." He was under the necessity  chap. xiv. 65, mentions the indignities which the
of giving an explicit answer, and of speaking the  servants in particular put upon him; it appears that
whole truth without disguise. Compare Exod. xxii. he was smitten, blindfolded, and buffeted even by
11; Lev. v. 1; and Prov. xxix. 24. See Campbell. some of the council; who, to ridicule him for hav"The craft of the question lay in this, that if Jesus ing pretended to be the great prophet foretold by
answered it in the affirmative, they were ready to con- Moses, bade him exercise his prophetical gift in
demn him as a blasphemer; but if in the negative, guessing who it was that struck him; Prophesy
they proposed to punish him as an impostor, who, unto ius, thou Christ-It was hardly possible for
by accepting the honours and titles of the Messiah  those miscreants to invent any thing more expressive
from the people, had deceived them."  Jesus saith, of the contempt in which they held our Lord's preThou hast said, that is, as Mark expresses it, I am. tensions to be the Messiah. Thus was the Judge
Being put upon oath, or, according to Jewish cus- of the world placed at the bar of his own creatures,
toms, adjured by the magistrate, he no longer de- falsely accused bythe witnesses, unjustlycondemned
dines answering. And he adds, Nevertheless, Gr. by his judges, and insulted by all. Yet, because it
7rXrv, moreover, I say unto you, Hereafter shall ye was agreeable to the end of his coming, he patiently
see the Son of man-He speaks in the third person, submitted, though he could with a frown have made
modestly, yet plainly: sitting on the right hand of his judges, his accusers, and those who had him in
power-That is, of God: and coming in the clouds custody, all to drop down -dead in a moment, or to
of heaven-As he is represented by Daniel, chap. vii. shrivel into nothing."-Macknight.
13, 14. Our Lord looked very unlike that person    Verses 69, 70. Now Peter, &c. —Our Lord's trial
now! But nothing could be more awful, more ma- in the high-priest's palace, and Peter's denying him,
jestic, and becoming, than such an admonition in  being contemporary events, either of them might
such circumstances! The sending down of the Holy  be related first, as the historian might think most
Ghost, the wonderful progress of the gospel, the  proper. Matthew and Mark describe the trial first,
destruction of Jerusalem, of the temple, and of the  as being the principal fact, but Luke introduces it
Jewish state, were unquestionable proofs and de- after Peter's denials. John has preserved the exact
monstrations shown forth by Jesus Christ of the natural order, for he begins with the first denial,
infinite power wherewith he was invested at the because it happened immediately after Peter entered
right hand of God.                             the palace; then gives the history of the trial, as
Verse 65. Then the high-priest rent his clothes-  the principal fact, and concludes with the subsequent
Though the high-priest was forbidden to rend his denials. The apostles, no doubt, were in great conclothes, (that is, his upper garments,) in some cases, sternation when their Master was apprehended, as
where others were allowed to do it, (Lev. x. 6; and  appears from their forsaking him and fleeing. Some
xxi. 10;) yet in case of blasphemy, or any public  of them, however, recovering out of the panic that
calamity, it was thought allowable, 2 Kings xix. 1; had seized them, followed the band at a distance, to
1 Mac. xi. 71; Caiaphas, therefore, by this action, see what the end would be. Of this number was
expressed in the strongest and most artful manner, Peter,. and another disciple, whom John has menhis horror at hearing so mean and vile a person as tioned without giving his name, and who, therefore,
he thought Jesus to be, claiming the sovereignty  is generally supposed to have been John himself, it
over Israel, and a seat at the right hand of God, being his manner to speak of himself in the third
and this when adjured upon oath on so solemn an  person. See chap. xiii. 23; xxi. 10. "Matthew and
occasion.                                       Mark seem to differ in the account which they give
Verses 67, 68. Then did they spit in his face, &c. of the place where Peter first denied his Master.
-Spitting in the face was the greatest contempt Matthew's words are, Now Peter sat without in the
and disgrace which could possibly be shown. See palace: and a damsel came unto him, &c. Mark
Num. xii. 14. Buffeting, or striking a person with  says, chap. xiv. 66, the denial happened as Peter
a                                                             223




Peter twice denies                   ST. MATTHEW.                       his Lord and Master
A. M. 4037. and a damsel came unto him, saying, them  that were there, This fellow  A. M. 4037.. D.    Thou also wast with Jesus of Galilee. was also with Jesus of Nazareth.
70 But he denied before them  all, saying, I   72 And again he denied with an oath, I do
know not what thou sayest.                    not know the man.
71 And when he was gone out into the   73 And after a while came unto him they
porch, another maid saw  him, and said unto  that stood by, and said to Peter, Surely thou
was beneath in the palace. To reconcile this dif- Latin word vestibulum, by which many interpreters
ference, some suppose that the high-priest's palace render it. And, considering the magnificence of the
was built so as to form a court; that the fire at which  Jewish buildings at this time, it is reasonable to conthe servants sat was lighted in the court; and that clude that this, which belonged to the high-priest's
Jesus was examined in the porch, called by Matthew  palace, was some stately piazza, or colonnade; and
rwvX2v, and by Mark 7rpoav2tov. Accordingly they  therefore I choose rather to render it, portico, than
think persons in the court might be said to have been  porch, a word applicable to the meanest buildings of
(esO) without, in the palace, that is, without in re- that kind." Another maid saw him, and said, This
spect of the covered buildings; and (KarTo) beneath fellow was also with Jesus-Whatever he may prein the palace with respect to the porch, which was tend to the contrary, and how positively soever he
higher than the level of the court. But it appears may deny it. And again he denied with an oathfrom John xviii. 25, that Peter was with the servants A sin to which possibly he was not unaccustomed
at the fire when he denied his Master the third time; before our Lord called him. Saying, Ido not know
and from Luke xxii. 61, that Jesus looked upon Peter the man-Jesus was so public a person, and so well'just as he was pronouncing the words of the third  known to thousands, not at all in his interest, that
denial. Our Lord, therefore, and his disciple, were this additional falsehood was most unnecessary;
not, the one in the court and the other in the. porch  and, as it frequently happens when people allow
of the palace during his trial, but they were together themselves to transgress the bounds of truth, it was
in one room, Jesus with his judges at the upper end more likely to entangle and discover him than to
of it, and Peter with the servants at the fire in the clear him. A learned divine conjectures, that Peter
other. According to this disposition, Peter might was suffered to fall more foully than any of the rest
be said to have been without in the hall, that is, with- of the apostles, except Judas the traitor, and to make
out in relation to the crowd of judges, witnesses, more remarkable mistakes in his conduct, that we
and soldiers around Jesus; but in relation to the might thus be cautioned against that extravagant replace where the council sat, he was beneath in the gard which would afterward be demanded to him
hall, a way of speaking common even in our own  and his pretended successors. How must these
language. Further, John says, verse 18, that Peter, people, before whom Peter denied his Lord, be surafter the first denial, stood with the officers at the prised when they saw, as no doubt some of them
fire; whereas Matthew and Luke tell us, when he did, this timorous disciple, within the compass of a
first denied his Master he sat by the fire. It seems, few weeks, when he was brought with John before
the maid's words had put him into such confusion, the council, not only maintaining the cause and honthat before he answered her he rose from the seat our of Jesus, but boldly charging the murder of this
which the servants had given him on his first coming  Prince of life on the chief men of the nation, and
in."-Macknight. According to John, the maid who  solemnly warning them of their guilt and danger in
attacked Peter, was the damsel who kept the door. consequence of it. Acts iv. 5-12. Perhaps when
It seems, after having admitted him, she followed  it is said there, verse 13, that they took knowledge
him to the fire, and spoke to him in an angry tone, of Peter and John that they had been twith Jesus,
having been informed that it was he who had cut off. the meaning may be, that some of them, or their
her fellow-servant's ear, see John xviii. 26. Thou  attendants, remembered Peter and John as the two
also wast with Jesus-She meant when he was ap- persons who had followed Jesus thus far, when the
prehended in the garden. This blunt attack threw  rest had forsaken him. See Clarke's Seventeen
Peter into such confusion, that he flatly denied his Sermons, p. 236, and Doddridge.
having any thing to do with Jesus, saying, I know    Verses 73, 74. And after a while came they that
not what thou sayest-I do not understand what thou  stood by, &c. —When the servants at the fire heard
meanest by speaking to me in this manner. Here Peter deny the charge, which John has mentioned,
we see that apostle, who had formerly acknowledged  they drew near and supported it by an argument
his Master to be the Messiah, who was honoured  drawn from the accent with which he had prowith the keys of the kingdom of heaven, and who nounced his answer: Surely thou art one of them,
had most confidently boasted of fortitude, and a firm  for thy speech bewrayeth thee.  H 2la2ta r8 dy7~ov ce
attachment to him in the greatest dangers, proved a -rotet, thy manner of speech (meaning the Galilean
very coward upon trial.                       dialect or pronunciation) maketh thee manifestVerses 71, 72. When he was gone out into the Or, as Mark expresses it, Thou art a Galilean, and
porch —Or portico,'as Dr. Doddridge renders it, who  thy speech agreeth thereto. Peter, being thus pressed
observes, "I apprehend that the word wrpoav~ov, from different quarters, and having now quite lost
(used by Mark here,) most exactly answers to the the reins, the government of himself; in order to
224                                                            a




Peter again denies                    CHAPTER XXVI.                        his Lord ancd M7aster.
A. M. 4037. also art one of them; for thy r speech  saying, I know not the man.  And A. M. 4037.
A. D. 33.                                                                             A. D. 33.
bewrayeth thee.                       immediately the cock crew.
74 Then sbegan he to curse and to swear,  75 And Peter remembered the words of Jesus.
r Luke xxii. 59.                                s Mark xiv. 71.
give his lie the better colour, he profaned the name  of their danger and their duty! This, however,
of God by swearing, and wished the bitterest curses was not the only means of Peter's restoration. Luke
on himself if he was telling a falsehood. Perhaps informs us, that immediately upon Peter's denying
he hoped by these acts of impiety to convince them  Christ the third time, and the crowing of the cock,
effectually that he was not the disciple of the holy  the Lord turned and looked upon Peter, and that,
Jesus. And immediately the cock crew-All the  upon his so doing, Peter remembered the word of
evangelists say, that the cock crew immediately after the Lord, how he had said unto him, Before the cock
Peter pronounced the words of the third denial, crow thou shalt deny me thrice. "The members
which they themselves have related. But upon  of the council," it appears, "who examined Jesus,
comparing the things said when this third attack was sat at the upper end of the hall; in the other, were
made, it appears that the speeches, at least which  the servants with Peter at the fire. Wherefore, if
John has recorded, did not come from the persons  Christ was placed on some footstool or bench, that
mentioned by the other evangelists. Wherefore the  his judges, who were many in number, might hear
third denial was occasioned by different attacks made  and see him, he could easily look over the heads
in succession; unless the men spoke all at once, of those who stood around him, and observe what
which is not very probable. It is more natural to  was doing at the fire; particularly he could see
think, that when Peter denied his Master to them  Peter, who was then denying him with imprecawho first attacked him, the others, who stood by, tions, and in the vehemency of his passion was
supported the charge, with an argument drawn from  speaking loud enough to be heard at the upper end
his dialect or pronunciation, which proved him to be  of the room. But he had no sooner denied his Masa Galilean. However, as in either case the succes- ter the third time, than the cock crew, and awasion of his answers must have been very quick, the  kened in him the first conviction of his sin; or at
veracity of the evangelists remains unshaken, be- least made him look to his Master, in order, perhaps,
cause thus the cock crew immediately after Peter to see if he were taking notice of what had happronounced the words which they have severally  pened. But at the same instant Jesus, turning about,
related.  Thus through the mere fear of man, a fixed his eyes on his cowardly disciple. The look
principle from which have sprung many denials of pierced him, and with the crowing of the cock,
Christ and his truth in different ages, Peter denied  brought his Master's prediction afresh into his mind.
his Master three sundry times with many aggravat- He was stung with deep remorse, and being unable
ing circumstances, forgetting the vehement protesta- to contain himself, he covered his face with his
tions he had made a few hours before.  He was garment (see note on Mark xiv. 72) to conceal the
permitted to fall in this manner to teach mankind  confusion he was in, and going out he wept most
several importantlessons: as, 1st, That no depend- bitterly;" experiencing that godly sorrow which
ance can be placed on any mere human strength, or worketa repentance unto salvation not to be repenton any resolutions man can form, without superna- ed of.
tural aid. 2d, That whatever a person's attainments   Before we dismiss this melancholy subject of
may have been formerly, if once he give way to  Peter's fall, it may not be unprofitable to notice, as
temptation, so as to commit known and actual sin, he a warning to ourselves, two particulars therein:
frequently, perhaps it may be said commonly, pro- First, the gradual progress of sin in him, and the
ceeds from bad to worse, one sin naturally drawing  various gradations by which it advanced to this
on another; for which reason the very least appear- depth of wickedness. From self-confidence, which
ance of evil ought always to be dreaded, and the  was the source of the whole mischief, he proceeded,
greatest humility and self-diffidence maintained. 1st, To disbelieve and disregard Christ's warnings;
3d, The goodness wherewith Jesus treated his fallen  and therefore, 2d, Neglected to watch and pray.
apostle, teaches us that no sinner whatever needs to  3d, When alarmed by the unexpected coming of the
despair of mercy who truly repents.             band to apprehend Jesus, he gave way to his own
Verse 75. And Peter-Immediately upon hearing  spirit, and drew his carnal weapon to defend his
the cock crow, remembered the words of Jesus-The  heavenly Master. 4th, Immediately upon being
crowing of the cock reminding him of them. Thus, convinced of his error in this, he passed from rash
at the same time that Jesus predicted his fall, by  courage to unreasonable cowardice, and instantly
mentioning that it would happen before the cock  forsook his Master and fled. 5th, When, recollecting
crew, he provided the means of his recovery, and  himself, he followed, it was afar off. 6th. Having
by this little circumstance the fallen apostle is awa- unthinkingly ventured into the company of Christ's
kened and brought to repentance. Such weak and  enemies, when he had the fairest opportunity of concontemptible means does God sometimes use to fessing his Master, and an evident call to do it, he
open the eyes of sinners, and bring them to a sense  denied him, first, it seems, equivocating and shuf
VOL. I.            ( 15 )                                           225              a




The chief priests and elders               ST. MATTHEW.                       take counsel against Christ.
A. M. 4037. which  said  unto him, t Before the  thrice.  And he went out. and wept A. M. 4037.
A. D. 33. cock  crow, thou  shalt  deny  mebitterly.. 33
t Verse 34; Mark xiv. 30; Luke xxii. 61, 62; John xiii. 38.
fling, then telling a plain and direct lie, and con-  tors of God's truth, and the enemies of all righteousfirming it by an oath, and, last of all, to gain it still  ness, for his unspeakable love to Peter himself, and
greater credit, cursing and swearing.  The aggra-  others of the human race, whom  he was about to
vations of his sin are, secondly, deserving of our  redeem and save. " The time," says Saurin, " when
notice: 1st, He was guilty of this base, cowardly,  Peter denied Christ, makes his crime great indeed!
and false conduct in the presence of Christ's ene-  The time of the Lord's looking at him illuminates
mies, the high-priest, scribes, and elders, and their  his looks! At the very time when Jesus was giving
servants, who, doubtless, rejoiced at it; and were  the tenderest marks of his love, Peter discovered
confirmed in their unbelief, after witnessing the  the blackest ingratitude to him; while Jesus retreachery of one of Jesus's disciples in selling him   deemed Peter, Peter denied Jesus! While Jesus
for money, to hear another of them  denying him   yielded to the bloody death of the cross for Peter,
through fear. 2d, He thus denied his Master, told  Peter refused to confess him! But-Jesus looks at
these lies, and uttered these oaths and curses within  him! My brethren, what do these looks say? how
his Master's view, and in his hearing.  3d, The  eloquent are those eyes! Never was a discourse.
time when Peter behaved in this manner was a pe-  so effectual; never did an orator express himself
culiar aggravation of his sin.  It was within a few   with so much force!  It is the man of griefs comhours after his gracious Master had most solemnly  plaining of a new burden, while he is ready to sink
and repeatedly warned him of his danger, and he  under what he already bears.  It is the beneficent
had been a witness of his conflict and bitter sorrow   Redeemer of mankind pitying a soul ready to be
in the garden: it was when his Lord, of whose trans-  lost! It is the apostle of our profession preaching
figuration and glory on the mount he had been an  in chains! In fine, it is the Sovereign of the hearts
astonished and admiring spectator, was beginning to  of men, the Almighty God of love, curbing the efforts
be most unjustly and cruelly treated by the persecu-  of the devil, and taking his conquest away!"
CHAPTER XXVII.
In this chapter we have, (1,) The prosecution of Christ. He is early delivered up to Pilate, the Roman governor, 1, 2. Judas avows him to be innocent; and, in desperate grief, hangs himself, 3-5.  The chief priests buy a field with the money
which had been given to Judas for his treachery, and which he had -returned, 6-10. Jesus is arraigned and tried before
Pilate, 11-14. Pilate, notwithstanding his conviction of Christ's innocency, and his wife's dream and warning, sentences
him to be crucified, 15-26. (2,) The execution of Christ. His barbarous usage in the common hall, and being led to the
place of execution, 27-33. He is crucified, insulted, and reviled, 34-44. An awful darkness covers the land, Jesus calls
upon his Father, is offered vinegar to drink, and expires, 45-50. (3,) The prodigies which accompanied and followed his
death, 51-53. He is acknowledged as the Son of God by the centurion and others, 54.  Several women behold his crtecifixion, 55, 56. (4,) His honourable burial by Joseph of Arimathea; and the malice of the Jewish rulers, in setting a
watch on his grave, 57-66.
A.M. 4037. -WTHEN * the morning was come,  of the people  took  counsel against A. 5M.4037.
A. D. 33.       a all the chief priests and elders  Jesus to put him  to death.
* Sixth Sunday in Lent, gospel, verse 1 to verse 55. —— a Ps. ii. 2; Mark xv. 1; Luke xxii. 66; xxiii. 1; John xviii. 28.
NOTES ON CHAPTER XXVII.                     death for the pretended crime of blasphemy.  And
Verses 1, 2. When the morning was come-As  now they resolved to carry him  before Pilate the
soon as the day dawned, the chief priests and elders  governor, loaded with chains, that he likewise might
took counsel against Jesus, &c.-It seems they se-  give sentence against him.  For, indeed, otherwise
parated for the space of an hour or two, and at day-  they could not accomplish their purpose; the power
break came together again to consult what method  of life and death being now taken out of their hands.
they should take to carry into execution the sentence  The Roman governors of Judea, it must be observed,
they had passed against him, namely, to put him to  resided commonly at Cesarea, and there was only
226                                             (15* )                  a




Judas, wihen Jesus was condemned,     CHAPTER XXVII.             returns the thirty pieces of silver.
A. M. 4037. 2 And when they had bound him,   4 Saying, I have sinned in that I A. M. 4037.
A. D. 33.                                                                              A.D. 33.
they led him  away, and b delivered  have betrayed the innocent blood.
him to Pontius Pilate the governor.              And they said, What is that to us? see thou
3 ~ c Then Judas, which had betrayed him, to that.
when he saw that he was condemned, repented   5 And he cast down the pieces of silver in the
himself, and brought again the thirty pieces of temple, d and departed, and went and hanged
silver to the chief priests and elders,          himself.
b Chap. xx. 19; Acts iii. 13.-  c Chap. xxvi. 14, 15.-d 2 Sam. xvii. 23; Acts i. 18.
an inferior officer in Jerusalem, with a single legion  crowding into his mind, racked him to such a degree,
to keep the peace of the city. At the great festivals, that his torment became intolerable; he was as if he
however, they came up to prevent or suppress tu- had been in the suburbs of hell. Wherefore, unable
mults, and to administer justice; for the governors  to sustain the misery of those agonizing passions
of provinces frequently visited the principal towns  and reflections, he threw down the wages of his iniunder their jurisdiction on this latter account. Ac- quity, (which the chief priests and elders would not
cordingly it is insinuated, John xviii. 39, that Pilate  take back,) in the temple-Probably in the treasury,
was wont to give judgment in Jerusalem  at the  before the Levite porters and others who happened
passovers. Being come, therefore, as usual, a while  to be there, and then went away in despair, and
before the feast, Pilate heard of the stir that was hanged himself-Making such an end of a wicked
among the rulers, and was informed, perhaps by  life as one might expect those to make into whom
Nicodemus, or Joseph of Arimathea, of the charac- Satan enters, and who are given up to the love of
ter of the person on whose account it was made; money, for which this wretch betrayed his master,
and that the chief priests were actuated by envy in  friend, and Saviour, and cast away his own soul."
their proceedings against him, verse 18.         See chap. xxiv. 24. The word ar27ySaro, here renVerses 3-5. Then Judas, when he saw that he was dered, he hanged himself plainly denotes strangling.,ondemned —Which probably he thought Christ but does not say whether by hanging or otherwise.
would have prevented by a miracle; repented him- The term used in those places where hanging is
self-Of the fatal bargain he had made, and the  mentioned is different from this. Our translation
great guilt he had thereby contracted; and being  follows the Vulgate, laqueo se suspendit.  The
pierced with the deepest remorse and agony of con- Syriac renders it, he strangled himqself. " St. Peter
science on that account; to make some reparation, seems to give rather a different account, Acts i. 18.
if possible, for the injury he had done, he came and  Falling headlong, he burst asunder in the midst,
confessed his sin openly before the chief priests, and all his bowels gushed out. And to reconcile
scribes, and elders, bringing again the money with  the two passages, Tobit iii. 10 is adduced to prove
which they had hired him to commit it, and ear- that the word awryearo in Matthew may signify sufnestly begging that they would take it back. It focation with grief, in consequence of which a man's
seems he thought this the most public testimony he  bowels may gush out; and instances are cited of
could give of his Master's innocence, and of his own  persons who are supposed to have died in this manrepentance. I have sinned, in that Ihave betrayed  ner. But as these instances may be otherwise uninnocent blood: and they said, What is that to us? derstood, it is more natural to suppose that Judas
-They answer with the steady coolness of persons hanged himself on some tree growing out of a prpwho knew no shame or remorse for their wicked- cipice; and that the branch breaking, or the knot of
ness. See thou to that-But was it nothing to them  the handkerchief, or whatever else he hanged himthat they had thirsted after this innocent blood, and  self with, opening, he fell down headlong, and
hired Judas to betray it, and had now condemned it dashed himself to pieces, so that his bowels gushed
to be shed unjustly?  Was this nothing to them?  out. Peter's phrase, elaCuE /ecaor, he burst asunder,
Ought it not to have given a check to the violence  favours this conjecture."-Macknight. Thus perof the prosecution; a -warning to take heed what ished Judas Iscariot the traitor, a miserable example
they did-to this just man?  Thus do fools make a of the fatal influence of covetousness, and a standing
mock at sin, as if no harm were done, no hazard  monument of the divine vengeance, proper to deter
run by the commission of the greatest wickedness. future generations from  acting contrary to conThus light did these Jewish priests and elders make  science, through the love of the world. Some have
if shedding innocent blood! When Judas found  said, that he sinned more in despairing of the mercy
that he could not prevent the dreadful effects of his  of God than in betraying his Master, but it is probatraitorous conduct, "his conscience, being enraged, ble his sin was in its own nature unpardonable; at
lashed him more furiously than before, suggesting  least it appeared so to him; at which we cannot
thoughts which by turns made the deepest wounds wonder, if he noticed, as it is probable he did, the
in his soul. His Master's innocence and benevo- words uttered by Christ at his last supper with his
lence, the usefulness of his life, the favours he had  disciples, Wo to that nan, 4c. It had been good for
received from him, with many other considerations l that man If he had not been born. Doubtless the
a                                                               227




The chief priests purchase the        ST. MATTHEW.                   potter'sfield with the money.
A. M. 4037.  6 And the chief priests took the  them  the potter's field, to bury stran- A.M. 4037.
A. D. 33.                                                                              A. D. 33.
A   silver pieces, and said, It is not law- gers in.
ful for to put them into the treasury, because   8 Wherefore that field was called, e The field
it is the price of blood.                        of blood, unto this day.
7 And they took counsel, and bought with   9 Then was fulfilled that which was spoken
a Acts i. 19.
terrors of the Almighty set themselves in array  sure consecrated to God; and the priests judged
against him; and all the threatenings and curses that such an offering, as this price of blood, would
written in God's book entered his soul, as water may  have been as much an abomination to the Lord, as
into the bowels, or oil insinuate itself into the bones, the hire of a whore, or the price of a dog, which
as was foretold. concerning him, Psa. cix. 18, 19, and  were expressly forbidden to be brought into the
drove him to this desperate shift for the escaping of house of God for any vow, or offering, Deut. xxiii.
a hell within, to leap into a hell before him, which  18.  They took cozunsel and bought the potter's field
was but the perfection and perpetuity of the horror -Well known, it seems, by that name; to bury
and despair felt in his soul. Thus we see in him, strangers in-Foreigners, heathen, especially, of
that even sorrow for sin, if it be not according to  whom there then were great numbers at Jerusalem.
God, worketh death, even the worst kind of death, To purchase this field with the money, they thought
death eternal, while godly sorrow worketh repent- would be putting it to a pious use; so holy and
ance unto salvation. And as we saw the latter of charitable would they be! Perhaps they thought
these kinds of sorrow exemplified before in the  to atone for what they had done by this public good
story of Peter, so we see the former exhibited here  act of providing a burying-place for strangers,
in this of Judas.                               though not at their own charge! Thus, in the dark
Verses 6-8. And the chief priests took the silver times of Popery, people were made to believe that
pieces-They refused to receive them from Judas, building churches, and endowing monasteries, would
for fear, perhaps, of taking thereby the whole guilt make amends for immoralities.  Thirty pieces of
ct the murder of Christ upon themselves, which  silver may seem but a small price for a field so near
they wished Judas to bear with them; but the money  to Jerusalem as this was. Probably the potters, by
being thrown down in some place belonging to the  digging earth out of it for their ware, had made it
temple, in the precincts of which it is probable they  useless either for tillage or pasture.  Wherefore
held their council, they took it up; but were atfirst at that field was called, The field of blood-Because
a loss to know what use to make of it. It is not law- it was bought with the money Judas received for.ful, said they, to put them (the pieces of silver) betraying his Master's life. Providence seems to
into the treasury: because it is the price of blood-  have set this name upon the field to perpetuate the
Yes, of innocent blood: and was it lawful to pur- memory of the transaction. Jerome, who had been
chase that?  We see these priests and rulers had a upon the spot, tells us that they still showed this
conscience too! but what kind of a conscience! A  field in his time: that it lay south of mount Zion,
conscience that strained out a gnat and swallowed a and that they buried there the poorest and meanest
camel! They scrupled deviating from a ceremonial of the people. The historian's mentioning the purdirection of Moses, while they were knowingly and  chase of the potter's field with the money for which
wilfully transgressing, in the most flagrant instance  Judas betrayed his Master being an appeal to a very
possible. the eternal and unchangeable laws of just- public transaction, puts the truth of this part of the
ice and mercy! were adjudging to an ignominious history beyond all manner of exception.
and painful death the Holy One of God! These    Verse 9. Then was fulfilled that which was'arch hypocrites," says Baxter, " make conscience  spoken by Jeremy —The words here quoted are not
of ceremony, and make no conscience of perjury, in any copy of Jeremiah extant. But they bear a
persecution, and murdering the innocent! Blood  strong resemblance to the words of Zechariah, chap.
they thirst for, and will give money to procure it, xi. 12, 13. One MS., not of great account, has
but the price of blood must not be consecrated!"  Ze(apti, of Zechariah. Another adds no name to
They scruple not to give money to procure the  the word prophet, and there is none added in the
shedding of blood, but scruple the putting that imo- Syriac version, the- words being only, which was
ney into the treasury! they are afraid to defile the  spoken by the prophet. And it seems, from a retreasury, but not afraid to pollute their souls. The  mark of Augustine, that some copies in his time
word Iop6avav, here rendered treasury, occurs in no  named no prophet. Indeed it is not improbable
other passage in the Scriptures. Josephus makes that the name Jeremiah was inserted by some offiuse of it, and interprets it, rov tepov OgcQavpov, the sa- cious transcriber. Or we may suppose, with Bishop
cred treasure. It is formed from icop6av, originally  Hall, that in copying the words, Jeremiah was put
Hebrew, which also occurs but once in the Greek  down for Zechariah, a blunder which transcribers
form, namely, Mark vii. 11, and signifies that which  might easily commit, especially if the names were
is given, or devoted to God. The unlawfulness of put- written by abbreviation, Ipts for Zplt, as the bishop
ting thethirty shekelsinto this repository arose from  says he has seen in some  ancient MSS. But if
this single circumstance, that it contained the trea- the present reading is retained, we may allow, that,
228                                                               a




Jesus, being accused before           CHAPTER XXVII.                   Pilate, answerethl nothing.
A. M. 4037. by Jeremy the prophet, saying, f And  Art thou the King of the Jews? A. M. 4037.
A. D. 33.                                                                              A. D. 33.
they took the thirty pieces of silver, And Jesus said unto him, h Thou
the price of him that was valued, l whom they  sayest.
of the children of Israel did value;              12 And when he was accused of the chief
10 And gave them for the potter's field, as the priests and elders, i he answered nothing.
Lord appointed me.                                13 Then  saith Pilate unto him, k Hearest
11 ~ And  Jesus stood  before the govern- thou  not how  many  things they  witness
or: g and the governor asked him, saying, against thee?
f Zech. xi. 12, ]3..._-1 Or, whom they bought of the children   h John xviii. 37; 1 Tim. vi. 13.-i Chapter xxvi. 63; John
of Israel.-   Mark xv. 2; Luke xxiii. 3; John xviii. 33.    xix. 9._k Chap. xxvi. 62; John xix. 10.
as the Jewish Scriptures were divided into three  his trial before them, he had been so presumptuous
parts, the Law, the Prophets, and thoPsalms, what as to assume that dignity in open court. Without
was found in the prophets might properly enough  some information of this kind, the governor would
be said to be in Jeremiah, if his prophecies stood  hardly have put such a question to Jesus, no prifirst in the collection, just as our Lord affirmed that soner being obliged to accuse himself. And Jesus
whatever was in the Hagiographa concerning him, said unto him, Thou sayest-That is, According to
was contained in the Psalms, because the Psalms the Hebrew idiom, It is as thou sayest. John tells
stood first in that division of the Scriptures. Or, we  us that our Lord added, Sayest thou this thing of
may adopt the solution offered by Grotius, who ob- thyself; or did others tell it thee of me? that is, Dost
serves, that the Jews had many prophecies handed  thou ask this question of thine own accord, because
down to them by tradition, such as the prophecy of thou thinkest that I have affected regal power, or,
Enoch, Jude 14, 15, and the traditionary prophecies  dost thou ask it according to the information of the
concerning the destruction of Jerusalem mentioned  priests, who affirm that I have acknowledged myself
by Josephus, and that the later prophets often allude  to be a king? Jesus undoubtedly knew what had
to and repeat the words of the former.  He there- happened, but he spake to the governor after this
fore declares it to be his opinion, that the prophecy  manner, because, not being present when the priests
concerning the thirty pieces of silver, recorded Zech. accused him, he had not heard what they said. Pixi. 12, 13, which represented symbolically, accord- late answered, Am I a Jew? dost thou think that I
ing to the manner of the prophets, the things that am acquainted with the religious opinions, expectawere to befall the Messiah, was originally acted and  tions, and disputes of the Jews?  Thine own nation
spoken by Jeremiah, as Matthew affirms; but that and the chief priests have delivered thee unto me,
Zechariah, who in many particulars followed Jere- as a seditious person. What hast thou done to merit
miah, was directed by the Spirit to repeat it after- such a charge?  Jesus answered, AIy kingdom is
ward, and preserve it in writing among his other not of this world. See on John xviii. 35.
prophecies; and that the Jews had preserved the    Verses 12-14. When he was accused of the chief
knowledge of this fact by tradition; wherefore, priests,.c., he answered nothing —In consequence
though it be now found in Zechariah, being origi- of the conversation that took place between Jesus
nally spoken by Jeremiah, Matthew has committed  and Pilate, referred to in the preceding note, Pilate
no error here in referring it to him. See note on  was inclined to acquit Jesus, declaring he found in
Zech. xi. 12, 13.                               him nzofault at all; but the priests were not disVerse 11. And Jesus stood before the governor-  concerted, nor abashed by the public declaration
As a prisoner before the judge. "Little did the which the governor, in obedience to conscience and
governor imagine," says Bishop Porteus, "who it truth, made of the prisoner's innocence; for they
was that then stood before him. Little did he sus- persisted in their accusations with more vehemence
pect that he himself must one day stand before the  than before, affirming that he had attempted to raise
tribunal of that very person whom he was then  a sedition in Galilee; see Luke xxiii. 5. To this heavy
about to judge as a criminal."  Observe, reader, we charge Jesus answered nothing. Nay, he continued
could not have stood before God because of our sins, mute, notwithstanding the governor expressly denor have lifted up our face in his presence, if Christ sired him to speak in his own defence, saying, Hearhad not thus been judged and condemned, and  est thou not how many things they witness against
thereby made a sin-offering for us.  He was ar- thee?-Yes, he did hear, and still hears all that is
raigned that we might be discharged. For a more  witnessed unjustly against his truth and ways; but
full account of our Lord's appearance before Pilate, he keeps silence because it is the day of his patience,
see John xviii. 29, &c., and Luke xxiii. 2, &c. And  and does not answer as he shortly will, Psa. 1. 3.
the governor asked him, Art thou the king of the Jews? In answering nothing to the accusations of the wit-From Pilate's asking our Lord this question, we nesses, Jesus fulfilled the prophecy of Isaiah, chap.
must suppose that the priests explained their accusa- liii. 7. But a conduct so extraordinary, in such cirtion by telling him that Jesus had travelled continual- cumstances, astonished Pilate exceedingly, for he
ly through the country, and everywhere had given  had good reason to be persuaded of Christ's innohimself out for the Messiah; and that even during cence. Indeed, his humble appearance was a suffia                                                              229




Pilate's wife is                      ST. MATTHEW.                          alarmed by a drearA. M. 4037.  14 And he answered him to never that I release unto you?  Barabbas, A. M. 1037.
A. D~ 33.                                                                              A.D. 33.
a word; insomuch that the governor or Jesus, which is called Christ?          A. D. 33.
marvelled greatly.                                18 (For he knew  that for envy they had
15 ~F 1 Now at that feast, the governor was delivered him.)
wont to release unto the people a prisoner,  19 ~ When he was set down on the judgwhom they would.                                ment-seat, his wife sent unto him, saying,
16 And they had then a notable prisoner, Have thou nothing to do with that just man:
called Barabbas.                                for I have suffered many things this day in a
17 Therefore, when they were gathered to- dream because of him.
gether, Pilate said unto them, Whom  will ye   20 ~ m But the chief priests and elders per1 Mark xv. 6; Luke xxiii. 17; John xviii. 39. m Mark xv. 11; Luke xxiii. 18; John xviii. 40; Acts iii. 14.
cient refutation of the charge which the Jews    Verses 19, 20.  When he was set down, &c.brought against him, and his silence served instead  While Pilate was labouring to effect his purpose, he
of the most elaborate defence; and possibly he might was confirmed in his unwillingness to condemn Jedecline malkng any public defence, lest the common  sus, by a message sent from his wife by way of caupeople, moved by what he must have said, should  tion; which message was probably delivered to him
have asked his release, and prevented his death; in  publicly, in the hearing of all present, for it was inwhich respect he showed his followers a noble ex- tended to be a warning, not to him only, but to the
ample of courage and submission to the divine will. prosecutors: saying, Have thou nothing to do with
Besides, the gross falsehood of the accusation, known  that just man-Gr. ro  itKalt, that righteous man;
to the chief priests themselves, and to all the inhabit- an honourable testimony this, not only to our Lord's
ants of Galilee, rendered any reply needless.   innocence, but to his virtue and universal goodness,
Verses 15-18. Now at that feast, &c.-It had  given even at a time when he was persecuted as the
become a custom with the Roman governors, at the  worst of malefactors. And, when his friends were
feast of the passover, to gratify the people with the  afraid to appear in his defence, God made even
pardon and release of any one prisoner they pleased. those that were strangers and enemies to speak in
There was no law to oblige them to do this, nor is his favour: when Peter denied him, Judas confessed
it certain when or how this custom arose. But as him; when the chief priests pronounced him
acts of grace are generally popular things, it is pro- guilty of death, Pilate declared he found no fault
bable it originated with the Romans themselves, and  in him; when the women that loved him stood afar
that they introduced and continued it to please their off, Pilate's wife, that knew little of him, showed a
tributaries. It was, however, a bad custom, being  concern for him! Observe, reader, God will not
an encouragement to wickedness, and an obstruc- leave himself without witnesses to the truth and
tion to justice.  And they had then a qzotable, equity of his cause, even when it seems to be most
EtltUuov, a remarkable, or notorious prisoner-Who  spitefully run down by its enemies, and most shamehad really been guilty of the crime whereof they  fully deserted by its friends. I have suffered many
falsely accused Jesus; had made an insurrection, things this day in a dream  because of himwith accomplices, and committed murder in the in- Whether she dreamed of the cruel usage of an
surrection; a crime which, though their impudence  innocent person, or of the judgments that were
exceeded all bounds, they durst not lay to Christ's about to fall upon those that had any hand in his
charge.  Wlhen they were gathered together-About death, or both, her dream, it seems, was very frightPilate's tribunal, and began with great noise and  ful and distressing, and made such an impression on
clamour to demand of him that he would do, at this her mind, that she could not be easy till she had
passover, as he had always done upon the like oc- sent an account of it to her husband, who was sitcasion, Mark xv. 8; and would discharge a prisoner, ting on the tribunal in the pavement. And the spePilate asked, Wfhom will ye that I release unto you?  cial providence of God must be acknowledged in
Barabbas or Jesus? —Pilate, desiring to preserve  sending this remarkable dream at this time; for it is
the life of Jesus, of whose innocence he was fully  not likely that she had heard any thing before conconvinced, in order to induce the people to ask for cerning Christ, at least not so as to occasion her
his release, proposes no other alternative than that dreaming of him, but that the dream was imme-'
scandalous and outrageous criminal who has just diately from God. She might, indeed, be one of
now been mentioned. For he knew that for envy, those termed devout antd holnourable women, and
as well as from malice and revenge, they had de- might have some sense of religion; yet God somelivered Jesus. That it was not his guilt, but his times revealed himself to some that had not, as to
goodness that they were provoked at: and that they  Pharaoh and Nebuchadnezzar. Be this as it may,
envied him  because the people magnified him. her message was a fair warning to Pilate, and by it
Hence Pilate was willing to make the proposal to  and similar instances we learn, that, as the Father
the people in such a form as might be most likely to  of spirits has many ways of access to the spirits of
secure his life.                               I men, and can give them instruction even in a dream,
230                                                               a




The multitude desire the             CHAPTER XXVII.                        release of Barabbas
A. M. 4037. suaded the multitude that they should  do then with Jesus, which is called A. M. 4037.
A. D. 33.                                                                            A. D. 33.
ask Barabbas, and destroy Jesus.      Christ? They all say unto him, Let
21 The governor answered and said unto  him be crucified.
them, Whether of the twain will ye that I   23 And the governor said, Why? what evil
release unto you?  They said, Barabbas.         hath he done?  But they cried out the more,
22 Pilate saith unto them, What shall I saying, Let him be crucified.
or vision of the night; so he has many ways of desired a murderer to be granted unto you, and ye
giving checks to sinners in their sinful pursuits; and  killed the Prince of life. Pilate saith, &c.-Pilate,
it is a great mercy to have such checks, whether being amazed at their choice of Barabbas, was willfrom the word of God, or from his providence, or ing to hope it was rather from a fondness to him
from faithful friends, or from our own consciences, than from enmity to Jesus, and therefore put this
or in any other way. The people had not yet said  question to them, What shall I do then with Jesus?
whether they would have Jesus or Barabbas re- -Shall I release him likewise for the greater honour
leased to them. Therefore, when Pilate received  of your feast? Or, will you leave the disposing of
his wife's message, he called the chief priests and him to me? No:-They all say, LET HIM BE CRUrulers together, and in the hearing of the multitude  CIFIED-The punishment which Barabbas had demade a speech to them, wherein he gave an account served: and this probably made them think of it.
of the examination which Jesus had undergone at But in their malice they forgot with how dangerous a
his tribunal and at Herod's, and declared that in  precedent they furnished the Roman governor. And
both courts the trial had turned out honourably for indeed, within the compass of a few years, it turned
his character.  Wherefore he proposed to them  dreadfullyupon themselves. They desiredhe might
that he should be the object of the people's favour. die that death, because it was looked upon as the
See Luke xxiii. 13-17. But the chief priests,.c., most scandalous and ignominious; and they hoped
persuaded the multitude, both by themselves and  thereby to make his followers ashamed to own him,
their emissaries, whom  they sent abroad among  and their relation to him. It was absurd for them
them, that they should ask Barabbas, and destroy  to prescribe to the judge what sentence he should
Jesus-Suggesting, doubtless, that he was an im- pass, but their malice and rage made them forget all
postor in league with Satan; an enemy to their rules of order and decency, and turn a court of justchurch and temple; that if he were let alone, the  ice into a riotous and seditious assembly. Though
Romans would come and take away their place  they that cried thus, perhaps, were not the same
and nation; that Barabbas, though an ill man, yet, persons that the other day had cried, HOSANNA; yet
not having the interest that Jesus had, could not do  see what a change was made in the face of the popuso much mischief. Thus they managed the mob, lace in a little time! When he rode in triumph to
who otherwise were well affected to Jesus, and, if Jerusalem, so general were the acclamations of
they had not been so much at the beck of their praise, that one would have thought he had no enepriests, would never have done such a preposterous mies; but now, when he was led in dishonour to
thing as to prefer Barabbas before Jesus. Here, Pilate's judgment-seat, so general were the outcries
1st, We cannot but look upon these wicked priests of enmity, that one would think he had no friends!
with indignation. By the law, in certain matters of Such revolutions are there in this changeable world,
controversy, the people were to be guided by the  through which our way to heaven lies, as our Maspriests, and to do as they directed them, Deut. xvii. 8. ter's did, by honour and dishonour, by evil report
This great power, put into their hands, they wretch- and good report, counterchanged. 2 Cor. vi. 8.
edly abused, and the leaders of the people caused    Verse 23. The governor said, Why? what evil
them to err. 2d, We cannot but look upon the de- hathhe done? —A proper question to be asked before
luded people with pity, to see them hurried on thus we censure any in common discourse, much more
violently to such great wickedness, and falling into  for a judge to ask, before he pass a sentence of death.
the ditch with their blind leaders!             It is much for the honour of the Lord Jesus, that,
Verses 21, 22. The governor said, Whether of the though he sqffered as an evil doer, yet neither his
twainwill yethat Ireleaseunto you?-He stillhoped  judge nor his prosecutors could find that he had
to gain his point, and have Jesus released: but, to his done any evil. Had he done any evil against God?
great surprise, they said, Barabbas-As if his crimes No: he always did those things that pleased him.
were less than those of Jesus, and therefore he less Had he done any against the civil government? No:
deserved to die; or, as if his merits were greater, and  as he did himself, so he taught others to render to
therefore he better deserved to live! Be astonished, Cesar the things that were Cesar's. Had he done
O heavens, at this, and thou earth, be horribly afraid! any against the public peace? No: he did not strive
Were ever men that pretended to reason or religion  or cry, nor was his kingdom of this world. Had he
guilty of such prodigious madness, such horrid  done any evil to particular persons? Whom had he
wickedness! This was it that Peter charged so  defrauded, or otherwise injured? Not one: so far
home upon them, when he said, Acts iii. 14, Ye de- from it, that he continually went about doing good.
nied the Holy One and the Just, in the presence of But they cried the more, LET HIM BE CRUCIFIED.
Pilate, when he was determined to let him go, and  They do not go about to show any evil he had done.
a                                                              23i




Pilate declares Christ's innocence,    ST. MATTHEW.               and delivers him to be crucified.
A. M. 4037.  24 When Pilate saw that he could   25 Then answered all the people, A. M. 4037.
A. D. 33.                                                                              A. D. 33.
*__ D- prevail nothing, but that rather a tu-  and said, 0 His blood be on us, and
mult was made, he n took water, and washed  on our children.
his hands before the multitude, saying, I am    26 Then released he Barabbas unto them:
innocent of the blood of this just person: s3e  and when P he had scourged Jesus, he deliye to it.                                        vered him to be crucified.
n Deut. xxi. 6.  o Deut. xix. 10; Josh. ii. 19; 1 Kings ii. 32;  P Isaiah liii. 5; Mark xv. 15; Luke xxiii. 16, 24, 25;
2 Sam. i. 16; Acts v. 28.                            John xix. 1, 16.
but, right or wrong, he must be crucified. Quitting  to have knowingly condemned the innocent. Acall pretensions to the truth of the premises, they  cordingly, as the ancient Christians believed, great
resolved to hold fast the conclusion, and what was calamities afterward befell him and his family, as a
wanting in evidence to make up in clamour.      token of the displeasure of God for his perversion
Verses 24, 25. When Pilate saw that he could  of justice in this instance. According to Josephus,
prevail nothing-That he could not convince them  he was deposed from his government by Vitellius,
what an unjust, unreasonable thing it was for him  and sent to Tiberius at Rome, who died before he
to condemn a man whom he believed to be innocent, arrived there. And we learn from Eusebius, that
and whom they could not prove to be guilty; and  quickly after, having been banished to Vienne in
that instead of doing any good by his opposition to  Gaul, he laid violent hands upon himself, falling on
their will, atumultwtas made-Throughtheirfurious  his own sword. Agrippa, who was an eye-witness
outcries; he took water, and washed his hands be- to many of his enormities, speaks of him, in his
fore the multitude-Pilate did this, says Origen, ac- oration to Caius Cesar, as one who had been a man
cording to the custom of the Jews, being willing to  of the most infamous character.
assert Christ's innocency to them, not in words only,   As to the imprecation of the Jewish priests and
but by deed. Thus, in the instance of a murder, people, His blood be on ius and on our children, it is
committed by an unknown hand, the elders of the city  well known, that as it was dreadfully answered in
nearest to the place where the dead body was found, the ruin so quickly brought on the Jewish nation,
were to wash their hands over a heifer slain by way  and the calamities which have since pursued that
of sacrifice to expiate the crime, and to say, Our wretched people in almost all ages and countries;
hands have not shed this blood, Deut. xxi. 6. Al- so it was particularly illustrated in the severity with
luding to which ceremony, the psalmist, having re- which Titus, merciful as he naturally was, treated
nounced all confederacy with wicked and mischiev- the Jews whom he.took during the siege of Jerusaous men, says, I will wash my hands in innocency. lem; of whom Josephus himself writes, [Bell. Jud.,
But as washing the hands in token of innocence  1. v. 11, (al. vi. 12,) ~ l,] that /zaety/Levot aversavpsvro,
was a rite frequently used also by the Gentiles, it is having been scourged, and tortured in a very termuch more probable that Pilate, who was a Gentile, rible manner, they were crucTfied in the view and
did this in conformity to them. He thought, possi- near the walls of the city; perhaps, among other
bly, by this avowal of his resolution to have no hand  places, on mount Calvary; and it is very probable,
in the death of Christ, to have terrified the populace; this might be the fate of some of those very perfor one of his understanding and education could  sons who now joined in this cry, as it undoubtedly
not but be sensible that all the water in the universe  was of many of their children. For Josephus, who
was not able to wash away the guilt of an unright- was an eye-witness, expressly declares, "that the
eous sentence.  Saying, I am innocent of the blood  number of those thus crucified was so great that
of this just person: see ye to it-Nevertheless, there was not room for the crosses to stand by each
solemn as his declaration was, it had no effect; for other; and that at last they had not wood enough
the people continued inflexible, crying out with one to make crosses of."  A passage which, especially
consent, His blood be on us and on our children-  when compared with the verse before us, must imThat is, We are willing to take the guilt of his death  press and astonish the reader beyond any other in
upon ourselves.  The governor, therefore, finding  the whole story. If this were not the very finger of
by the sound of the cry that it was general, and that God, pointing out their crime in crucifying his Son, it
the people were fixed in their choice of Barabbas, is hard to say what could deserve to be called so.
passed the sentence they desired. He released unto  Elsnerhas abundantly shown,that among the Greeks,
them him that for sedition and murder was cast the persons on whose testimony others were put to
into prison, whom they had desired, but he delivered  death used, by a very solemn execration, to devote
Jesus to their will, Luke xxiii. 25. In this conduct, themselves to the divine vengeance, if the person so
notwithstanding his efforts to save Jesus, he was condemned were not really guilty. See Doddridge.
utterly inexcusable, and the more so the more he    Verse 26. And when he had scourged Jesus, &c.
was convinced of Christ's innocence.  He had an  -This was an ignominious and cruel punishment,
armed force under his command sufficient to have  usually. but most unreasonably inflicted by the Roscattered this infamous mob, and to have enforced  mans on such as were condemned to be crucified;
the execution of a righteous sentence. But if not, I as if the exquisite tortures of crucifixion were not a
he ought himself rather to have suffered death than  punishment sufficient of any crime, real or pretended,
232                                                               a




JesIs is mocked and insulted by       CHAPTER XXVII.                  the soldiers of the governor
A. M. 4037.  27 ~[ q Then the soldiers of the go-   2S And they stripped him, and r put A. A. 4037.
A. D. 33.                                                                               x. I. 33
vernor took Jesus into the 2 common  on him a scarlet robe.
hall, and gathered unto him  the whole band   29 s And when they had platted a crown of
of soldiers.                                     thorns, they put it upon his head, and a reed
q Mark xv. 16; John xix. 2. -2 Or, governor's house.  r Luke xxiii. 11.   s Psa. 1xix. 19; Isa. liii. 3.
without adding to them those of the scourge. Mat- ment."  Bishop Pearce, Michaelis, and a late learnthew and Mark seem to signify, that the scourging of ed writer, indeed, have remarked, that afcavOcv may
Jesus was performed on the pavement  for they tell be the genitive plural either of aKcavoa, thorn, or of
us, that after it was over, the soldiers took him into the  aKavOor, the herb called bear's-foot, a smooth plant,
praetorium, and mocked him. We may, therefore, and without prickles. But in support of the comsuppose, that the priests and multitude required the  mon version let it be observed, 1st, That in both
governor to scourge him openly in their sight; and  Mark and John it is called a-mpavof alcavOtvoG, a thorny
that he, to pacify them, consented, contrary to his crown. This adjective, both in sacred and classical
inclination, hoping, as some suppose, that this pre- use, plainly denotes thorny; "that it ever means
vious punishment would excite the pity of the Jews, bear's-foot," says Dr. Campbell, " I have seen no
and prevent Christ's crucifixion. That, however, evidence.  Thus in the LXX., Isa. xxxiv. 13, in
was not the case. Nothing short of that ignomini- the common editions, the phrase, ascaeOtva,v2Ja, iS
ous and torturing death would satisfy them. Jesus used for prickly shrubs. 2d, That the word aeavOa,
being thus scourged, the Scripturets were fulfilled, thorn, both in the right case, and in the oblique
I gave my back to the smitess, Isa. 1.6.  The plough- cases, occurs in several places of the New Testaers ploughed on my back: they made long their ment and of the LXX., is unquestionable. But that
furrows, Psa. cxxix. 3.  By his stripes ave are  in either the word acavOog is found, has not been
healed.                                          pretended. Not one of the ancient, or of the OriVerses 27-30.  Then the soldiers took Jesus-  ental versions, or indeed of any versions known to
The soldiers, having received orders to crucify  me, favours this hypothesis.  The Italic and the
Jesus, carried him into the common hall, or prat- Syriac, which are the oldest, both render the word
torium, in Pilate's palace, after they had scourged  thorns. Tertullian, the first of the Latin fathers,
him. Here they added the shame of disgrace to  mentions the crown as being of thorns, and speaks
the bitterness of his punishment; for, sore as the in such a manner as clearly shows that he had
was, by reason of the stripes they had laid on him, never heard of any different opinion, or even a
they dressed him as a fool in an old purple robe, doubt raised upon the subject, which is very strong
(Mark, John,) in derision of his being called King  evidence for the common translation. Add to this,
of the Jews. Then they put a reed into his hand, that an eminent Greek father, Clement of Alexaninstead of a sceptre; and having made a wreath of  dria, a contemporary of Tertullian, understood the
thorns, they put it on his head for a crown, forcing  word in the same manner. It is absurd, says he,
it down in such a rude manner that his temples were  (Paed., 1. 2, c. 8,) in us who hear that our Lord qcas
torn, and his face besmeared with blood. It is cer- crowned with thorns, aKavOatc, to insult the venerable
tain that they intended by this crown to expose our sufferer by crowning ourselves with flowers. SeLord's pretended royalty to ridicule and contempt; veral passages, equally apposite, might be given
but, had that been all, a crown of straws might have  from the same chapter, but not one word that beserved as well. They undoubtedly meant to add  trays a suspicion that the term might be, or a sugcruelty to their scorn; which especially appeared  gestion that it ever had been; otherwise interpreted.
in their striking him on the head, (verse 30,) when  To this might be added all the ancient commentators,
this crown was put on. If the best descriptions of both Greek and Latin. There is therefore here the
the eastern thorns can be credited, they are much  highest probability opposed to mere conjecture."
larger than any commonly known in these parts. To the Son of God, in this condition, the rude solHasselquist, speaking of the naba, or nabka, of the  diers bowed the knee, and said, Hail, king of the
Arabians, (Trav., p. 288,) says, " In all probability  Jews-Pretending respect, but really mocking him,
this is the tree which afforded the crown of thorns  and at the same time giving him severe blows, some
put on the head of Christ: it grows very common  with the reed, others with their hands. Those who
in the East, and the plant is extremely fit for the  smote him with the reed laid their blows upon the
purpose; for it has many small, and most sharp  thorns, with which his head was crowned: thereby
spines, which are well adapted to give great pain. driving the prickles thereof afresh into his temples.
The crown might be easily made of these soft, Those who smote him with their hands, aimed at
round, and pliant branches, and, what in my opinion  his cheeks or some part of his body. To see an inseems to be the greatest proof of it, is, that the leaves nocent and virtuous man treated with such barbarity,
much resemble those of ivy, as they are of a very  one would suppose must have excited feelings of
deep green: perhaps the enemies of Christ would  pity and sympathy in the minds of some, even
have a plant somewhat resembling that with which  of his unfeeling and hard-hearted enemies!  Of
emperors and generals were used to be crowned, this, hoi vever, if it took place, the evangelists are
that there might be calumny even in the punish- silent.
~~~~~~~~~~a      ~~~233




Jesus is led away to be crucified.     ST. MATTHEW.              Vinegar and gall are given him.
A. M.4037. in his right hand: and they bowed   32 x And as they came out, Y they A. M. 4037.
A. D. 33.                                                                              A. D. 33.
the knee before him, and mocked  found a man of Cyrene, Simon by
him, saying, Hail, King of the Jews!            name: him they compelled to bear his cross.
30 And t they spit upon him, and took the   33 ~ Z And when they were come unto a
reed, tand smote him on the head.               place called Golgotha, that is to say, A place
31 And after that they had mocked him, of a scull,
they took the robe off from  him, and put his   34 a They gave him vinegar to drink mingled
own raiment on him, u and led him away to  with gall: and when he had tasted thereof, he
crucify him.                                     would not drink.
t Isa. 1. 6; Chap. xxvi. 67.-  u Isa. liii. 5.  x Num. xv. 35; y Mark xv. 21; Luke xxiii. 26.-z Mark xv. 22; Luke xxlii. 33;
1 Kings xxi. 13; Acts vii. 58; Heb. xiii. 12.    John xix. 17.  a Psa. lxix. 21; Verse 48.
Verses 31, 32. After they had mocked him, they  used to be executed there, or because the charneltook the robe off from him-But it is not said they  house or common repository for bones and sculls
took the crown of thorns off his head, which served  might have been there. Being upon an eminence,
to gratify both their malice and contempt; probably  it seems to have been a proper spot of ground for the
he died wearing it, that the title, which was written  execution of criminals, as those that were crucified
over him, might be the better understood. And led  there might be seen at a considerable distance, and
him away to crucify him-It was a Jewish custom, by a great number of spectators.  They gave him
in the time of Moses, to execute delinquents without vinegar to drink mingled with gall-The word:Xoro,
the camp; but after Jerusalem was built, they were here rendered gall, is used with great latitude in the
executed without the city walls. And Dr. Lardner Septuagint. The Hebrew word, signifying wormhas proved, by many quotations, that it was custom- wood, is twice so rpndered, Prov. v. 4; Lam. iii. 15.
ary not only for the Jews, but also for the Sicilians, At other times it seems to denote any bitter or poiEphesians, and Romans to execute their malefactors sonous infusion that tasted like gall. Mark says,
without the gates of their cities. And as they came  They gave him to drink wine mingled with myrrh,
out, they found a man of Cyrene-According to  eiytvpvtoCzevov oLvov. But, it seems, the two evangelcustom, Jesus walked to the place of execution, and  ists speak of the same ingredients. For though
bore his cross at his first setting out, (John xix. 17,) Mlark terms that wine which Matthew calls vinegar,
not indeed the whole cross, but the transverse beam  he may really have meant vinegar, which was a
to which he was to be nailed; the other part being  common drink among the ancients, (see Num. vi. 6,)
at the place already. But the fatigue of the pre- and such as might very properly be called zwine, as
ceding night, spent without sleep, the sufferings he  it was usually made of wine, or of the juice of
had undergone in the garden, his having been hurried  grapes. Besides, it is well known that the ancients
from place to place, and obliged to stand the whole  gave the general name of wine to all fermented litime of his trials, the want of food and loss of blood, quors whatsoever. It is evident, therefore, that to
which he had sustained, and not his want of courage  reconcile the evangelists here, we have no occasion
on this occasion, concurred to make him so faint, for the reading of Beza's copy, which has olvov inthat he was not long able to bear his cross. The  stead of ofoc. As to the other ingredient of this
soldiers, therefore, laid it on one Simon, a native of potion, it is probable the bitter, or poisonous infusion
Cyrene in Egypt, the father of Alexander and Ru- of Matthew mentioned above, might be called myrrh
fits, two noted *men among the first Christians at by Mark, because it had myrrh mixed with it; there
the time Mark wrote his gospel, (see chap. xv. 21,) being nothing more common than for a medicine,
and forced him to bear it after Jesus. This they  compounded of many ingredients, to take its name
did, however, not out of compassion for Jesus; but from  some one of them that is prevalent in the
lest he should die with fatigue, and by that means  composition. Or the evangelists may be reconciled
should elude his punishment. As Jesus went along  more directly by supposing, that the word used by
he was followed by a great crowd, particularly of  Matthew and rendered gall, and which, as we have
women, who sighed, shed tears, beat their breasts, seen, is applied to wormwood, signifies any bitter
and bitterly lamented the severity of his lot; which  drug whatsoever, and therefore may denote myrrh,
gave occasion to his predicting, once more, the ca- which has its name from a Hebrew word signifying
lamities coming on his country: for, turning unto  bitterness. Casaubon has given a third solution of
them, he said, Daughters of Jerusalem, weep not this difficulty. He thinks that our Lord's friends
for me, but weep for yourselves and for your chil- put a cup of myrrhed wine into the hands of one of
dren, &c.; see Luke xxiii. 27-30; thus showing, the soldiers to give to him, but that the soldier, out
that the thoughts of those calamities afflicted his of contempt, added gall to it. Whatever were the
soul far more than the feelings of his own sufferings. ingredients in this liquor, it is probable that it was
Verses 33, 34. And when they were come unto a  offered to Christ by some of his friends, with a view
place called Golgotha-A Syriac word which signi- to stupify and render him insensible of the ignominy
fies a scull, or head. In Latin it is called Calvary. and pain of his punishment. For it appears it was
The place was so named, either because malefactors  not unusual to give criminals drink of this kind,
234                                                               a




Jesus is crucified                    CHAPTER XXVII.                         between two thzeves
A. M. 4037.  35  D And they crucified him, and   36 d And sitting down, they watch- A. I. 4037.
A. D. 33.'          A.. D. 33.
parted his garments, casting  lots: ed him there:
that it might be fulfilled which was spoken by   37 And e set up over his head his accusation
the  prophet;  c They parted my garments written, THIS IS JESUS THE  KING  OF
anung them, and upon my vesture did they  THE JEWS.
cast lots.                                        38 f Then were there two thieves crucified
b Mark xv. 24; Luke xxiii. 34; John xix. 24. —c Psa. xxii. 18. e Mark xv. 26; Luke xxiii. 38; John xix. 19.- f Isa. liii. 12;
d Verse 54.                         Mark xv. 27; Luke xxiii. 32, 33; John xix. 18.
before their execution, in order to make them insen- His coat was excepted out of this division, because,
sible of the pains of death. Jesus, however, refused  as it was without seam, they agreed to cast lots for it
the potin that was offered him, because he Would by itself.  That it might befulfilled which was
bear his sufferings, however sharp, not by intoxica- spoken by the prophets, &c.-This clause, though
ting and stupifying himself, but through the strength  wanting in many valuable copies of this gospel, and
of faith, fortitude, and patience.              in several early versions, is, however, found in the
Verses 35, 36. And they crucified him-The per- parallel place of John's gospel, to the text of which
son crucified was nailed to the cross as it lay on the  it unquestionably belongs, not being omitted by one
ground, through each hand, extended to the utmost MS. or version, or ancient commentator. As it was
stretch, and through both the feet together. Then  a practice with some transcribers to correct, and, as
the cross was raised up, and the foot of it thrust with  they imagined, improve one gospel by another, Dr.
a violent shock into a hole in the ground prepared  Campbell thinks it probable, that it was at first copied
for it. This shock disjointed the body, whose whole  by some one out of John's gospel, and inserted in
Weight hung upon the nails, till the person expired  this. The prophet here referred to is David, who,
through mere dint of pain. This kind of death was Psa. xxii., foretold this, and several other circumused only by the Romans, and by them inflicted only  stances of the Messiah's sufferings, upward of a
on slaves and the vilest criminals. With regard to  thousand years before they took place. And sitting
Jesus, therefore, as soon as he refused the liquor down, they watched him —The Romans used also to
offered him, the soldiers, according to custom, appoint a guard to stay by the crucified persons, that
stripped him quite naked, and in that condition be- none might come and take them away. And the
gan to fasten him to the tree. But while they were  chief priests, doubtless, would take care that this
piercing his hands and his feet with the nails, instead  guard was set, lest any of the people, of whom they
of crying out through the acuteness of his pain, were still jealous, should rise and rescue Jesus. But
according to Luke xxiii. 34, he calmly, though fer- Providence so ordered it, that those who were apvently prayed for them, and for all who had any  pointed to watch him, became thereby unexceptionhand in his death, beseeching God to forgive them, able witnesses for him; having the opportunity to
and excusing them by the only circumstance that see and hear those things which extorted from them
could alleviate their guilt-their ignorance. Saying, that noble confession, verse 54, Truly this'was the
Father. forgive them, for they know not what they  Son, of God.
do. This was infinite meekness and goodness, truly    Verses 37, 38. And set over his head his accusaworthy of God's only-begotten Son; an example of tion-That is, a superscription, containing the subforgiveness which, though it never can be equalled  stance of his pretended crime, written in capital
by any, is fit to. be imitated by all.  Dr. Heylin  letters, and in these remarkable words, THIS IS JEsus,
(Theolog. Lect., p. 103) has well described our Lord's  (John adds, or NAZARETH,) THE KING OF THE JEWS.
passion, as follows: " The appointed soldiers dig the  The two other evangelists do not express the title so
hole in which the cross was to be erected. The  fully. See the note on John xix. 19, &c. Bishop
nails and the hammer are ready. The cross is placed  Pearson, (On the Creed, p. 205,) and Dr. Lardner,
on the ground, and Jesus lies down upon the bed of (Credibil., vol. i. p. 347,) have abundantly proved it
sorrows. They nail him to it. They erect it. His to be usual, in cases of any extraordinary punishnerves crack. His blood distils. He hangs upon  ment, to put an inscription over the head of the sufhis wounds," naked, "a spectacle to heaven and  ferer, indicative of the crime for which he suffered.
earth."  Thus was the only-begotten Son of God, Then were there two thieves crucified with himwho came down to save the world, crucified by his " They placed Jesus in the middle, by way of mock
own creatures! Hear, 0 heavens! 0 earth, earth, honour, because he had called himself a king, and
earth, hear! The Lord hath nourished and brought was now crowned with thorns; or, if the priests had
up children, and they have rebelled against him!   any hand in this, they might design hereby to imAnd parted his garments, casting lots-When the  press the spectators more strongly with the thought
soldiers had nailed his naked body to the cross, and  of his being an impostor, and to make them look on
raised him up upon it, they divided his garments into  him  as the chief malefactor. Thus, however, as
four parts, John xix. 23, and cast lots for the shares. Mark observes, the Scripture, namely, Isa. liii. 12,
This was according to the Roman custom; among  was fulfilled, which saith, And he was numnbered
whom soldiers performed the office of executioners, with the transgressors. For, in giving the history
and divided among them the spoils of the criminals.  of our Lord's sufferings, the evangelists endeavour
a                                                               235




The chief priests and scribes         ST. MATTHEW.                      mock and revile Christ.
A. M. 4037. with him: one on the right hand,  42 He saved others; himself he A.M. 4037
and another on the left.              cannot save.  If he be the King of         3
39 ~ And g they that passed by reviled him, Israel, let him now come down from the cross,
wagging their heads,                            and we will believe him.
40 And saying, h Thou that destroyest the   43 k He trusted in God; let him deliver him
temple, and buildest it in three days, save thy- now if he will have him: for he said, I am the
self.  i If thou be the Son of God, come down  Son of God.
from the cross.                                  44 1The thieves also which were crucified
41 Likewise also the chief priests, mocking  with him, cast the same in his teeth.
him, with the scribes and elders, said,          45 m Now, from  the sixth hour there was
g Psa. xxii. 7; cix. 25; Mark xv. 29; Luke xxiii. 35.-h Chap. i Chap. xxvi. 63.  k Psa. xxii. 8.-1 Mark xv. 32;Tuke xxiii.
xxvi. 61; John ii. 19.               39. —m Amos viii. 9; Mark xv. 33; Luke xxiii. 44.
all along to make their readers sensible that all the  hands. In saying, He trusted in God, &c., they
circumstances of them had been foreseen and fore- deride his faith and reliance on God, whom he had
told by the prophets. Their design in which was, called his Father, and thus show themselves to be
to prevent the offence which might otherwise have  either real infidels, or very profane, though under a
been taken at Christ's sufferings.              profession of religion. In speaking thus, however,
Verses 39-44. They that passed by reviled him, they fulfilled a remarkable prophecy concerning the
&c.-As it was a great aggravation of our Lord's  Messiah's sufferings, Psa. xxii. 8, where it is foretold
sufferings that he was crucified along with two  that his enemies would utter these very words, in
thieves, and in the middle of them, as though he had  derision of his pretensions.  The thieves also, 5c.,
been the chief malefactor of the three, so it was a cast the same in his teeth-That is, one of them did
further aggravation thereof that he was reviled, so, for, according to Luke, chap. xxiii. 39, &c., the
mocked, and derided by different descriptions of other exercised a most extraordinary faith in our
persons. The common people, whom the priests  Lord, and that at a time when he was deserted by
had incensed against him by the malicious lies which  his Father, mocked by men, and hung on a cross as
they spread concerning him, and which they pre- the worst of malefactors. Some commentators entended to found on the evidence of witnesses, seeing  deavour to reconcile the two evangelists by suppohim hang as a malefactor on the cross, and reading  sing, that both the thieves might revile Jesus at first.
the superscription -that was placed over his head, But this solution is not very probable. In Scripture,
expressed their indignation against him by railing  a single person or thing is often expressed in the
on him, and saying, Thou that destroyest the temple, plural number, especially when it is not the speaker's
4 c., save thyself-The rulers having, as they ima- or writer's intention to be more particular.
gined, wholly overturned his pretensions as the Mes-   Verse 45. Now from the sixth hour until the zinzth
siah, ridiculed him on that head, and, with a mean- hour —From mid-day till three in the afternoon with
ness of soul which will render them for ever infa- us, (see note on chap. xx. 1,) there was darkness
mous, mocked him while in the agonies of death, over all thT land-Or, over all the earth, as the oriand even most basely upbraided him with the saving  ginal expression, enrt -raav  Tqv yrv, is more literally
power, which they could not deny that he had ex- rendered in the Vulgate, and understood by many
erted; saying, he saved others, hiqnself he cannot learned men; " the sun being darkened," says Grosave-Thus they scoff at the wonderful miracles of tius, "as Luke informs us, not by the interposition
healing, by which he had demonstrated that he was of the moon, which was then full, nor by a cloud
the Messiah; and they promise to believe on him on  spread over the face of the sky, but in some way
condition that he would prove his pretensions by  unknown to mankind."  It is true, the same exprescoming down from the cross. In the mean time sion sometimes evidently signifies only all the land,
nothing could be more false and hypocritical, for as Luke iv. 25, where it is so translated. It seems,
they continued in their unbelief notwithstanding  however, highly probable, if the darkness did not
that he raised himself from the dead, which was a extend to the whole earth, or, to speak more promuch greater miracle than his coming down from  perly, to the whole hemisphere, (it being night in
the cross would have been; a miracle also that was the opposite one,) it extended to all the neighbourattested by witnesses whose veracity they could not ing countries. "This extraordinary alteration in
call in question; for it was told them by the soldiers the face of nature was peculiarly proper," says Dr.
whom they themselves had placed at the sepulchre  Macknight, "while the Sun of righteousness was
to watch his body. It is plain, therefore, that their withdrawing his beams from the land of Israel, and
incorrigible stubbornness would not have yielded to  from the world, not only because it was a miracuany proof, however convincing, and that when they  lous testimony borne by God himself to his innosaid they would believe if he would come down from  cence, but also because it was a fit emblem of his
the cross, they only meant to insult him; thinking  departure, and its effects, at least till his light shone
it impossible now for him to escape out of their  out anew with additional splendour, in the ministry
236                                                              a




Christ's exclamation                  CHAPTER XXVII.                            before his death.
A. M. 4037. darkness over all the land unto the  with a loud voice, saying, Eli, Eli, A. M. 4037.
A. D. 33.                                      n                                       A. D. 33.
A._D.    ninth hour.                   lama sabachthani? that is to say, -
46 And about the ninth hour   Jesus cried  ~ My God, my God, why hast thou forsaken me 
n Heb. v. 7.                                       O Psa. xxii. 1
of the apostles. The darkness which now covered  that time the language of the country, and the diaJudea, together with the neighbouring countries, lect which our Lord seems always to have used.
beginning about noon and continuing till Jesus ex- Mark expresses the two first words rather differently,
pired, was not the effect of an ordinary eclipse of namely, Eloi, Eloi, which comes nearer to the Syriac.
the sun; for that can never happen except when the  Some think our Lord, in his agony, repeated the
moon is about the change, whereas now it was full words twice, with some little variation, saying at one
moon; not to mention that total darknesses occa- time, Eloi, and the other, Eli.  "This," says Dr.
sioned by eclipses of the sun never continue above  Doddridge, "is possible, and if it were otherwise, I
twelve or fifteen minutes. Wherefore it must have  doubt not but Mark has given us the word exactly,
been produced by the divine power, in a manner we  and Matthew a kind of contraction of it."  Both
are not able to explain."  The Christian writers, in  the evangelists have added the interpretation of the
their most ancient apologies to the heathen, while  words, My God, my God, why hast thou forsaken
they affirm that, as it was full moon at the passover, me? which words the last-mentioned divine parawhen Christ was crucified, no such eclipse could  phrases thus: "O my heavenly Father, wherefore
happen by the course of nature; ": they observe, also, dost thou add to all my other sufferings, those which
that it was taken notice of as a prodigy by the  arise from the want of a comfortable sense of thy
heathen themselves. To this purpose, we have still presence? Wherefore dost thou thus leave me alone
remaining the words of Phlegon, the astronomer and  in the combat, destitute of those sacred consolations,
freedman of Adrian, cited by Origen, (Contra Cels., which thou couldst easily shed abroad upon my soul,
p. 83,) at a time when his book was in the hands of and which thou knowest I have done nothing to
the public. That heathen author, in treating of the  forfeit."-Thus, in a most humble and affectionate
fourth year of the 202d Olympiad, which is supposed  manner, he intimated to his heavenly Father that he
to be the year in which our Lord was crucified, tells was only by imputation a sinner, and had himself
us,'That the greatest eclipse of the sun which was done nothing to incur his displeasure, and showed
ever known happened then; for the day was so  that the want of the light of God's countenance on
turned into night, that the stars in the heavens were  his soul, and the sense of divine wrath due to the
seen.' If Phlegon, as Christians generally suppose, -sins of mankind, were far more than all his compliis speaking of the darkness which accompanied our cated sufferings; but that his confidence in his FaLord's crucifixion, it was not circumscribed within  ther, his love to him, and submission to his will,
the land of Judea, but must have been universal. were unabated, even in that dreadful hour. In other
This many learned men have believed, particularly  words, while he utters this exclamation of the
Huet, Grotius, Gusset, Reland, and Alphen."  Ter- psalmist, he at once expresses his trust in God, and
tullian (Apol., cap. xxi.) says that this prodigious a most distressing sense of his withdrawing the comdarkening of the sun was recorded in the Roman  fortable discoveries of his presence, and filling his
archives; for, says he, "at the same moment, about soul with a terrible sense of the wrath due to the
noontide, the day was withdrawn; and they, who  sins which he was bearing. Some would interpret
knew not that this was foretold concerning Christ, the words, My God~ my God, to what a degree, or,
thought it was an eclipse."-And Eusebius, in his to what length of time, or, to what [sort of persons]
Chronicle, at the eighteenth year of Tiberius, says, hast thou forsaken me? because lama, in the He" Christ suffered this year, in which time we find in  brew, may have this signification, and the expresother commentaries of the heathen, these words: sion et. rt, whereby Mark has rendered it. But cer-'There was a defection of the sun: Bithynia was tainly the word tvart, which answers to it here in
shaken with an earthquake; and many houses fell Matthew, is not liable to such ambiguity; nor can
down in the city of Nice."'  And then he proceeds such an interpretation of Psa. xxii. 1 be made in any
to the testimony of Phlegon. See Whitby.         degree to accord with the verses immediately folVerse 46. About the ninth hour-Just before he  lowing, as the reader will see, if he will please to
expired; Jesus cried with a loud voice-Our Lord's turn to them. The truth is, our Lord's words here
great agony probably continued these three whole  must be viewed in the same light with his prayer in
hours, at the conclusion of which he thus cried out, the garden. For as that prayer expressed only the
while he suffered from God himself, and probably  feelings and inclinations of his human nature, sorely
also from the powers of darkness, what was unutter- pressed down with the weight of his sufferings, so
able; Eli, Eli, lama sabachthani-These words his exclamation on the cross proceeded from the
are quoted from the first verse of the twenty-second  greatness of his sufferings then, and expressed the
Psalm, (where see the note,) but it is to be observed, feelings of the same human nature, namely, an exthat they are not the very words of the Hebrew ceeding grief at God's forsaking him, and a comoriginal; but are in what is called Syro-Chaldaic, at plaint that it was so. But as his prayer in the garden
a                                                               237




Jesus as offered vinegar.              ST. MATTHEW.                       He gives up the ghost.
A. Mi. 4037. 47 Some of them that stood there, on a reed, and gave him  to drink. A. M. 4037.
A. D. 33.                                                                             A. D. 33.
when they heard that, said, This   49 The rest said, Let be, let us see
man calleth for Elias.                          whether Elias will come to save him.
48 And straightway one of them ran, and took   50 q Jesus, when he had cried again with a
a. sponge, rand filled it with vinegar, and put it loud voice, yielded up the ghost.
P Psa. lxix. 21; Mark xv. 36; Luke xxiii. 36; John xix. 29.-q Mark xv. 37; Luke xxiii. 46.
was properly tempered with resignation to the will relative to that subject, it must be' acknowledged,
of his Father, while he said, Not as I will, but as that nothing could have been uttered more suitable
thou qwilt; so his complaint on the cross was doubt- to the circumstances wherein he then was, or better
less tempered in the same manner, though the evan- adapted to impress the minds of the beholders with
gelists have not particularly mentioned it. For that becoming sentiments. For by citing it, and thereby
in the inward disposition of his mind he was per- applying it to himself, he signified that he was now
fectly resigned while he hung on the cross, is evi- accomplishing the things predicted therein condent beyond all doubt, from his recommending his cerning the Messiah. See the notes on that Psalm.
spirit to his Father in the article of death, which he    Verses 47-49. Some said, This man calleth for
could not have done if he had either doubted of his Elias —These must have been some of the strangers,
favour, or been discontented with his appointments. of whom there was always a great concourse at the
That the sufferings which made our Lord utter this passover, who. did not understand the dialect then
exclamation, "were not merely those which ap- spoken in Jerusalem. And one of them ran, &c.peared to the spectators, namely, the pains of death  Jesus knowing that he had now accomplished every
which he was then undergoing, is evident from this thing required by God of the Messiah, and foretold
consideration, that many of his followers have suf- by the prophets, excepting that circumstance of his
fered sharper and more lingering bodily torture, sufferings, which was predicted Psa. lxix. 21, In my
ending in death, without thinking themselves on  thirst they gave me vinegar to drink, in order to
that account forsaken of God; on the contrary, they  give occasion to the accomplishment of this like
both felt and expressed raptures of joy under the  wise, he said aloud, I thirst. Now there was set a
bitterest torments. Why then should Jesus have  v;esselfull of vinegar, (Johnxix. 28.) And one took
complained and been dejected under inferior suffer- a sponge and filled it with vinegar —It is well
ings, as we must acknowledge them to have been, known, that vinegar and water (which mixture was
if there were nothing in them but the pains of cru- called posca) was the common drink of the Roman
cifixion? Is there any other circumstance in his soldiers, for which purpose they usually carried
history which leads us to think him defective in  vinegar with them in vessels when on duty. Per
courage or patience? In piety and resignation came  haps, therefore, this vinegar was set here for their
he behind his own apostles? WM-ere his views of God  use, or for that of the crucified persons, whose torand religion more confined than theirs? Had he  ture would naturally make them thirsty. And put
greater sensibility of pain than they, without a pro- it on a reed-Theyput the sponge, as John tells us,
per balance arising from the superiority of his un- upon hyssop, that is, a stalk of hyssop, called bythe
derstanding? In short, was he worse qualified for other evangelists Ka3a/uoc, which signifies not only a
martyrdom than they? The truth is, his words on  reed, but the stalk of any plant. For that hyssop was
the cross cannot be accounted for but on the suppo- a shrub, appears from  1 Kings iv. 33, where it is
sition that he endured in his mind distresses inex- reckoned among the trees. This office they perpressible, in consequence of the Withdrawing of his  formed to Jesus, not so much from pity, as to preheavenly Father's presence, and a sense of the wrath  serve him alive, in the hopes of seeing the miracle
due to the sins of mankind, which he was now suf- of Elijah's descent from heaven, as appears from the
fering." —See Macknight. It is justly observed here  next verse.
by Dr. Doddridge, "That the interruption of a joy-   Verse 50. And Jesus, when he had cried again
ful sense of his Father's presence (though there  with a loud voice-According to John xix. 30, when
was, and could not but be, a rational apprehension  Jesus had received the vinegar, he said, It is finished,
of his constant favour, and high approbation of what meaning that the predictions of the prophets, rehe was now doing) was as necessary as it was that specting his sufferings and ministry on earth, were
Christ should suffer at all. For had God communi- all fulfilled, and that the redemption of the world
cated to his Son on the cross those strong consola- was on the point of being accomplished; and protions which he has given to some of the martyrs in  bably these were the words which he uttered with a
their tortures, all sense of pain, and consequently all loud voice, showing thereby, that, his strength was
real pain, would have been swallowed up; and the  not exhausted, but that he was about to give up his
violence done to his body, not affecting the soul, life of his own accord. And when he had thus cried,
could not properly have been called suffering."  he said, Father, into thy hands Icommend my spirit.
Some think Jesus on this occasion repeated the  Luke xxiii. 46. And yielded up the ghost-Or rawhole twenty-second Psalm. And, as it contains ther, dismissed his spirit, as the original words,
the most remarkable particulars of our Lord's pas- a~pyKe ro rvevja, properly signify: an expression adsion, being a sort of summary of all the prophecies mirably suited to our Lord's own words, John x. 18,
238                                                              a




Extraordinary occurrence              CHAPTER XXVII.                       at the death of Christ.
A.M. 4037.  51 ~ And behold, rthe veil of the  bodies of the  saints which  slept, A. M. 4037.
A. D. 33.                                                                              A. D. 33.
temple was rent in twain from  the  arose,                                    A.D.33.
top to the bottom: and the earth did quake, i 53 And came out of the graves after his
and the rocks rent;                             resurrection, and went into the holy city, and
52 And the graves were opened, and many  appeared unto many.
r Ex. xxvi. 31; 2 Chron. iii. 14; Mark xv. 38; Luke xxiii. 45.
No man taketh my life from me, but I lay it down  racle, which neither nature nor art could have effectf myself. He died by a voluntary act of his own, ed. Sandys (Tray., p. 264) has given an accurate
and in a way peculiar to himself. He alone, of all description and delineation of this fissure; and Mr.
men that ever were, could have continued alive, even  Maundrell (in his Journey from Aleppo, p. 73, 74)
in the greatest tortures, as long as he pleased, or tells us, that it is about a span wide at the upper
have retired from the body whenever he thought fit. part, and two spans deep; after which it closes, but
And how does it illustrate that love which he mani- opens again below, and runs down to an unknown
fested in his death! Inasmuch as he did not use his I depth in the earth.
power to quit the body, as soon as it was fastened    Verses 52, 53. And the graves were opened —Some
to the cross, leaving only an insensible corpse to  of the tombs were shattered and laid open by the
the cruelty of his murderers: but continued his earthquake, and doubtless continued open all the
abode in it, with a steady resolution, as long as it sabbath, since the law would not allow of any atwas proper. He then retired from it with a majesty  tempt to close them on that day: but the dead-bodies
and dignity never known, or to be known in any  which were in them did not come to life till Christ's
other death: dying, if one may so express it, like resurrection had taken place, as is implied in the
the Prince of life.                              next clause, for he was thefirst-born from the dead,
Verse 51. And behold-Immediately upon his Col. i. 18; and the first-fruits of them that slept,
death, while the sun was still darkened; the veil of 1 Cor. xv. 20. And many bodies of the saints which
the temple-The inner veil which divided the holy  slept-The bodies of many eminently holy persons;
from the most holy place; though made of the rich- arose and came out of their graves-Or tombs, while
est and strongest tapestry; was rent in twofromthe  they remained unclosed; after his resurrectiontop to the bottom: so while the priest was ministering  Probably immediately after it; and'went into the
at the golden altar, (it being the time of the evening  holy city-That is, Jerusalem, called the holy city,
sacrifice,) the sacred oracle, by an invisible power, on account of the temple and its worship; and apwas laid open to fill view: God thereby signifying  peared unto many-Who knew them; thus attesting
the speedy removal of the Jewish ceremonies, the  the truth of that most important event, Jesus's resurabolition of the Mosaic dispensation, the breaking  rection, and declaring their own rescue from the
down the partition-wall between Jews and Gentiles, grave, as a kind of first-fruits of his power over
who were both to be now admitted to equal privi- death, which should at length accomplish a general
leges, and the opening a way, through the veil of resurrection. It is and must remain uncertain who
Christ's flesh, for all believers into the most holy  these saints were that had now the honour of being
place. And the earth did quake-There was a ge- the first-fruits of Christ's resurrection. Mr. Fleming
neral earthquake, probably through the whole globe, thinks, that they were some of the most eminently
though chiefly at and near Jerusalem: God testify- holy mentioned in the Old Testament; and that they
ing thereby his wrath against the Jewish nation, for appeared in some extraordinary splendour, and were
the horrid impiety they were committing. And the  knownby revelation to those to whom they appeared,
rocks rent-Mr. Fleming (Christology, vol. ii. as Moses and Elijah were to the disciples at the
pp. 97, 98) informs us, that a Deist, lately travelling  transfiguration.  But Mr. Pierce, Dr. Macknight,
through Palestine, was converted by viewing one of and many others, think it more probable that they
these rocks. For when he came to examine the  were persons who had died but lately, perhaps, such
clefts of it narrowly and critically, he was convinced  as had believed on Christ, and were well known to
that the rent had been made in a supernatural man- surviving disciples.  Whoever they were, their
ner, as he acknowledged to his fellow-travellers, resurrection was a most extraordinary event, and
saying, I have long been a student of nature and the doubtless was much spoken of in Jerusalem among
mathematics, and I am sure these rents in this rock  those to whom they appeared, and other well-diswere not madeby a natural, or ordinary earthquake; posed persons to whom they mentioned it. It is
for by such a concussion the rock must have split not improbable that Christ's prophecy, recorded
according to the veins, and where it was weakest in  John v. 25, referred to this event, and thereby rethe adhesion of its parts; for this I have observed to  ceived its accomplishment, being distinguished from
have been done in other rocks, when separated or the general resurrection predicted in verses 28, 29
broken by an earthquake, and reason tells me, it of that chapter. As it is only said, these saints apmust always be so. But it is quite otherwise here, peared to many in Jerusalem, but not that they confor the rock is split athwart and cross the veins in  tinued with them, it is probable that as they were
a most strange and preternatural manner. This, undoubtedly raised to immortality, they attended
therefore, I plainly see to be the effect of a real mi- their risen Saviour, during his abode on earth, and
a                                                                239




The centurion acknowledges Christ    ST. MATTHEW.                        to be the Son of God.
A. M. 4037.  54 s Now, when  the  centurion,  things that were done, they feared A. M. 4037.
A. D. 33.                                                                          A.D. 33.
and they that were with him, watch- greatly, saying, Truly this was the
ing Jesus, saw the earthquake, and those Son of God.
s Verse 38; Mark xv. 39; Luke xxiii. 47.
afterward accompanied him in his ascension, to  doubtless referred to that circumstance, or to the
grace his triumph over death and the grave, and all words of the chief priests and scribes, recorded in
the powers of darkness, Eph. iv. 8; Col. ii. 15. verse 43, IIe trusted in God, #c., for he said, I am
Thus, as the rending the veil of the temple inti- the Son of God. Matthew says, They that were
mated that the entrance into the most holy place, with the centurion joined in the same confession.
the type of heaven, was now laid open to all na- It may be questioned, indeed, as they seem to have
tions, so the resurrection of a number of saints from  been the same soldiers that crowned Jesus with
the dead demonstrated that the power of death and  thorns and mocked him, whether they understood
the grave was broken; that the sting was taken from  the proper meaning of the expression, The Son of
death, and the victory wrested from the grave; and  God. They probably, however, were convinced
if they ascended with him too, it was thus shown  that he was a person approved of, and beloved by,
that the Lord's conquest over the enemies of man- the God of the Jews; and that his heavenly Father
kind was complete, and not only an earnest given  would certainly avenge his quarrel very terribly on
of a general resurrection of the dead, but of the them, and on the Jewish nation, who had delivered
kingdom of heaven being opened to all believers.   him into their hands to be crucified. In the mean
Verse 54. WVhen the centurion-The officer who  time, though the Roman centurion, and his heathen
commanded the guard, called centurio, from centum, soldiers, were thus alarmed by the prodigies which
a hundred, because he had the command of a hun- they had beheld, these wonders appear to have had no
dred men; and those that were with him-The sol- influence on the minds of the Jewish priests, scribes,
diers that attended him; watching Jesus-And  and elders: their minds, it seems, continued impenstanding over against him; saw the earthquake, and  etrable and obstinate, and full of unbelief and invinthe things that were done-The other wonders cible prejudice against Christ, so that neither the
wrought at his crucifixion, together with his meek  miracles done by him in his life, nor those wrought
and patient behaviour under his sufferings, and the  at his death, could convince them that he was any
composure and confidence with which he committed  other than an impostor and deceiver. This, howhis departing soul into the hands of his heavenly  ever, was not the case with the common people.
Father; theyfeared greatly-Were greatly alarmed  From Luke xxiii. 48, we learn that not only the
and influenced by a religious fear of that Being who  centurion and his soldiers, but all the people that
had given such awful proofs of his displeasure at came together to that sight, beholding the things
what had just taken place. Luke says, The centu- which were done, smote their breasts, for sorrow and
rion glorified God, and that not only by acknow- remorse; in terrible expectation that some sad calaledging his hand in the prodigies they had witness- mity would speedily befall them and their country,
ed, but by confessing the innocence of Jesus, saying, for the indignities and cruelties they had offered to
Certainly this was a righteous mran-Gr. lducaoc, a person for whom God had expressed so high a
the character which Pilate's wife had given of him  regard, even in his greatest distress. " They had,
before he was condemned, verse 19. According to  indeed, been instant with loud voices to have him
Mark, chap. xv. 39, he said likewise, Truly this man  crucified, but now that they saw the face of the
was the Son of God. It is true, because the article  creation darkened with a sullen gloom during his
is here wanting in the original, and the words, both  crucifixion, and found his death accompanied with
in Matthew and Mark, are only veog Wee, and not an earthquake, as if nature had been in an agony when
o vtog re Fee, some would render the expression, a  he died, they rightly interpreted these prodigies to
son of God; a phraseology which they think per- be so many testimonies of his innocence; and their
fectly suitable in the mouth of a polytheist and an  passions, which had been inflamed and exasperated
idolater, such as they take it for granted this Roman  against him, became quite calm, or moved in his
centurion was. But it is evident that no argument behalf. Some could not forgive themselves for negcan be brought in justification of such a sense of the lecting to accept his life when the governor offered
words from the absence of the Greek article, because  to release him; others were stung with remorse for
it is often wanting when the true God is evidently  having had an active hand both in his death, and in
meant, as verse 43, and John xix. 7. It is probable  the insults that were offered to him; others felt the
this centurion was not now an idolater, but a prose- deepest grief at the thought of his lot, which was
lyte to the Jewish religion, and therefore a worship- undeservedly severe; and these various passions
per of the true God. At least he must have been  appeared in their countenances, for they came away
acquainted with the opinions of the Jews, and have from the cruel execution pensive and silent, with
known that Jesus was put to death by them for downcast eyes, and hearts ready to burst: or groanaverring himself to be, not the son of a heathen god, ing deeply within themselves, they wept, smote
but the son of the God whom the Jews worshipped: their breasts, and wailed greatly. The grief which
and therefore, when he made his confession, he they now felt for Jesus, was distinguished from
240                                                            a




Joseph of Arimathea begs              CHAPTER XXVII.                 Christ's body, and buries it.
A. M. 4037  55 And many women were there   58 He went to Pilate, and begged A. M. 4037.
A.. 33. (beholding afar off) t which followed  the body of Jesus.  Then Pilate comJesus from  Galilee, ministering unto him:      manded the body to be delivered.
56 u Among which was Mary Magdalene,  59 And when Joseph had taken the body, he
and Mary the mother of James and Joses, and  wrapped it in a clean linen cloth,
the mother of Zebedee's children.                60 And Y laid it in his own new tomb, which
57 ~ * x When the even was come, there came  he had hewn out in the rock; and he rolled a
a rich man of Arimathea, named Joseph, who  great stone to the door of the sepulchre, and
also himself was Jesus's disciple:              departed.
t Luke viii. 2, 3. _u Mark xv. 40..-* Easter Eve, gospel,  x Mark xv. 42; Luke xxiii. 50; John xix. 38. —  Isaiah
verse 57 to the end.                                 liii. 9.
their former rage against him by this remarkable with him rather than desert him. had forsaken him
character, that their rage was entirely produced by  and fled. But O! who can describe the feelings of
the craft of the priests, who had wickedly incensed  these pious females, while they attended Jesus in
them; whereas their grief was the genuine feeling  these last scenes of his sufferings! What words
of their own hearts,'greatly affected with the truth  can express, or heart conceive the depth of sorrow,
and innocence of him that was the object of their compassion, anxiety, and despondency which must
commiseration. Nor was this the temper only of  have been excited in their breasts, by what their
a few, who may be thought to have been Christ's  eyes saw, and their ears heard during these mournparticular friends. It was the general condition of  ful and awfll hours! Of some other circumstances
the people, who had come in such numbers to look  which occurred while our Lord hung on the cross,
on, thatwhen they parted, after the execution, they  see tle notes on Luke xxiii. 39-43; John xix. 26,
covered the roads, and, as it were, darkened the 27, 31-37.
whole fields around."-Macknight.                  Verse 57-61. When the even Awas come-That is,
Verses 55, 56. And many women were there, be- when it was past three o'clock; for the time from
holding afar off —Viewing these things with weep- three to six they termed the first evening: this being
ing eyes and sympathizing hearts: which followed Friday, or the day before the sabbath, which began
Jesus from  Galilee-To Jerusalem, eighty or a at six o'clock, after which no work could lawfully
hundred miles, out of the great love they had to be done, our Lord's body must have been applied
him, and to his heavenly doctrine; ministering unto for and obtained as soon as four, or a little after,
him-Liberally assisting him and his disciples with  otherwise there would not have been time to bury
their property. Among which were Mary M1agda- it before the sabbath began. There came a rich
lene-Or rather, Mary the lMagdalene, or Mary of man of Arimathea-A city of the Jews, anciently
lMagdala, as Mapta v Mayda&vvm, would be more pro- called Ramoth: (Luke says, he was a counsellor;
perly rendered; even as 1Vasr o Naoapvvor, is Jesus Mark, an honourable counsellor, and a good man
the Nazarene, or Jesus of' Nazareth. " There can  and just;) qwho also himself was Jesus's disciplebe no doubt that this addition, employed for distin- (But secretly, John xix. 38,) not having courage
guishing her from others of the same name, is formed  openly to profess his faith in him, for fear of the
from Magdala, the name of a city, mentioned  Jews and their rulers. And he also waited for the
chapter xv. 39, probably the place of her birth, or kingdom of God, Luke xxiii. 51; that is, for the
at least of her residence."-Campbell. And Mary  manifestation of the Messiah's kingdom; and, of
the mother of James, (namely, James the Less, consequence, had not consented to the deed of them
Mark xv. 49,) and Joses-Probably our Lord's mo- who condemned Jesus: though a member of the
iher's sister, (called, John xix. 25, Mary the wife of sanhedrim, he had not joined them in their unjust
Cleophas,) and the mother of Zebedee's children-  sentence. He had either kept away from the court
Namely, Salome. The three evangelists agree in  when they sat on the trial of Jesus, or, if he was
affirming that these women stood afar off, looking  present when the sentence was passed, he remononI. Yet this is not inconsistent with John xix. 25, strated against it. This honourable, just, and pious
where two of them, with our Lord's mother, are said  person went (Mark says, boldly) to Pilate, and
to have stood by the cross. It seems they were  begged the body of Jesus-Joseph had nothing to
kept at a distance a while, perhaps by the guards, or fear from the governor, who in the course of the
they were afraid to approach. But when the great- trial had showed the greatest inclination to release
est part of the soldiers were drawn off, and the  Jesus; but he had reason to fear that this action
darkness began, they gathered courage, and came would draw upon him abundance of ill-will from
so near that Jesus had an opportunity to speak to the rulers, who had been at such pains to get Jesus
them a little before he expired. It is greatly to the  crucified. Nevertheless, the regard he had for his
honour of these excellent women, that they thus Master overcame all other considerations, and he
manifested more courage and attachment to their asked leave to take his body down; because, if no
Lord and Master, than even the apostles themselves, friend had obtained it, it would have been ignominiwho, notwithstanding that they had promised to die  ously cast out among the executed malefactors.
VOL. I.           ( 16 )                                         241                a




Assecnbling of the                    ST. MATTHEW.                   chief priests and Pharisees.
A.M. 4037.  61 And  there  was Mary  Mag- day of the  preparation, the chief A. M. 4037.
A. D. 33.                                                                             A. D. 33.
A. D33. dalene, and the other Mary, sitting  priests and Pharisees came together
over against the sepulchre.                     unto Pilate.
62 ~ Now  the next day, that followed the   63 Saying, Sir, we remember that that deThen Pilate commnanded the body to be delivered-   all living, they departed without any further cereNamely, after he had called the centurion to him, mony. It is the most melancholy circumstance in
and had been assured by him that Jesus was certainly  the funerals of our Christian friends, when we have
dead, which Pilate had at first doubted. Pilate was laid their bodies in the dark and silent grave, to go
probably the more willing to grant the body to Jo- home and leave them behind; but, it is not we that
seph, both because he was thoroughly convinced  go home and leave them behind; no, it is they that
that Jesus was innocent, and because it was gene- are gone to the better home, and have left us behind!
rally thought by the heathen that the spirits of the  There was Mary Magdalene and the other MIary
departed received some advantage from the honours -Namely, the mother of James and Joses, verse 56.
of a funeral paid to their bodies. " In discharging  The mother of Jesus, it appears, was not there,
this last duty to his Master, Joseph was assisted (as being hindered, probably, by the excess of her sorwe learn from John xix. 39) by another disciple  row, or, perhaps, she might have been taken to the
named Nicodemus, the ruler who formerly came to  house of John as to her home, John xix. 26, 27.
Jesus by night, for fear of the Jews. But he was Thus we see the company which attended the
not afraid of them now, for he showed a courage  funeral was very small and mean. There were
superior to that of the apostles, bringing such a none of the relations in mourning to follow the
quantity of spices along with him as was necessary  corpse; no formalities to grace the solemnity, but
to the funeral of his Master. These two, therefore, only these two good women, that were true mourntaking down the naked body, wrapped it with the  ers, who, as they had attended him to the cross, so
spices in the linen furnished by Joseph. And laid they followed him to the grave, as if they gave
it in his own new tomb, hewn out in the rock —Here  themselves up to sorrow; and they sat over against
we learn that Joseph, though a man of great wealth, the sepulchre, " not so much," says Henry, " to fill
and in a high situation of life, lived mindful of his their eyes with the sight of what was done, as to
mortality. For he had erected for himself a sepul- empty them in rivers of tears:" for true love to
chre in his garden, John xix. 41, the place of his Christ will carry us to the utmost in following him:
pleasure and retirement, that it might be often in  death itself will not, cannot, quench that divine fire.
his view, and suggest to him the thoughts of death    Verses 62-66. Now the next day; the day that folo
and eternity. In the description of the sepulchre  lowed the day of the preparation-That is, after the
given by the evangelists, it is particularly remarked, sun was set, for the Jewish day began then. The
that it was nigh to the place where he was crucified, day of preparation was the day before the sabbath,
consequently nigh to Jerusalem. By this circum- whereon they were to prepare for the celebration
stance all the cavils are prevented which might of it. The nextday, then, (namely, Saturday,) was
otherwise have been occasioned, in case the body  the sabbath, according to the Jews. But the evanhad been removed farther off. Moreover, it is ob- gelist seems to express it by this circumlocution, to
served that the sepulchre was a new one, wherein  show that the Jewish sabbath was then abolished.
never any man had been laid. This plainly proves  The chief priests, cc., came together unto Pilatethat it could be no other than Jesus who rose out of The chief priests and Pharisees, remembering that
it, and cuts off all suspicion of his being raised by  Jesus had predicted his own resurrection more than
touching the bones of some prophet buried there, as once, came to the governor and informed him of it,
happened to the corpse which touched the bones of begging that a guard might be ordered to the sepulElisha, 2 Kings xiii. 21. Further, the evangelists chre, lest the disciples should carry his body away,
take notice that it was a sepulchre hewn out of a and affirm that he was risen from the dead. But
rock, to show that there was no passage by which  they took this measure not on the morrow, in our
the disciples could get into it but the one at which  sense of the word, but in the evening, after sunsetthe guards were placed, verse 62, &c., and conse-  ting, when the Jewish sabbath was begun, and when
quently that it was not in their power to steal away  they understood the body was buried.  To have
the body while the guards remained there perform- delayed it to sunrising would have been prepostering their duty. And he rolled a great stone to the ous, as the disciples might have stolen the body
door of the sepulchre-To block up the entrance. away during the preceding night. Besides, there
The sepulchre, it seems, differed from that of Laza- is no inconsistency between this account of the
rus, being partly above ground; whereas Lazarus's time when the watch was placed and the subsebeing wholly under ground, had a stone laid on the  quent articles of the history, which proceed upon
mouth of it, covering the entry of the stair by which  the supposition that the women present at our
they went down to it. The rolling of the stone to  Lord's funeral were ignorant that any watch was
the grave's mouth was with them as filling up the placed at his grave. For they departed so early,
grave is with us; it completed the funeral. Having  that they had time to buy spices and ointments ill
thus in silence and sorrow deposited the precious i the city before the preparation of the sabbath was
body of our Lord Jesus in the house appointed for I ended; whereas the watch was not placed till the
242                                          ( 16* )             a




The sepulchre watched, at              CHAPTER XXVIII.                     the request of the priests.
A. M. 4037. ceiver said, while he. was yet alive, dead: so the last error shall be worse A. M. 4037.
A  After three days I will rise again.   than the first.
64 Command therefore that the sepulchre   65 Pilate said unto them, Ye have a watch:
be made sure until the third day, lest his dis- go your way, make it as sure as ye can.
ciples come by night, and steal him  away,   66 So they went and  made the sepulchre
and say unto the people, He is risen from the  sure, asealing the stone, and setting a watch.
z Ch. xvi. 21; xvii. 23; xx. 19; xxvi. 61; Mark viii. 31; x. 34; Luke is. 22; xviii. 33; xxiv. 6, 7; John ii. 19.   a Dan. vi. 17.
sabbath began. Saying, Sir-Thus the word Kvpte  Antonia, and kept guard in the porticoes of the
is here very properly rendered, as in many other temple. For that they were not Jewish but Roman
places it is as improperly translated lord. It should  soldiers whom the priests employed to watch the
certainly always be translated sir, when no more  sepulchre, is evident from their asking them of the
than civil respect is intended.  We remember that governor. Besides, when the soldiers returned with
deceiver said, After three days-Or, as pera rpEwC the news of Christ's resurrection, the priests desired
yyeppa  may be properly rendered, uithin three days, them to report that his disciples had stolen him away
I qwill rise again-We do not find that he had ever while they slept; and, to encourage them to tell the
said this to them, unless when he spoke of the teviple  falsehood boldly, promised, that if their neglect of
of his body, (John ii. 19, 21.) And if they here  duty came to the governor's ears, proper means
refer to what he then said, how perverse and iniqui-  should be used to pacify him and keep them  safe;
tous was their construction on these words, when  a promise which there was no need of making to
he was on his trial before the council! chapter their own servants."-Macknight.  So they wentxxvi. 61. Then they seemed not to understand  The priests and Pharisees having got a party of
them!  Perhaps, however, they may refer to what soldiers, placed them  in their post, and made the
he said (when the scribes and Pharisees demanded  sepulchre sure, sealing the stone —To hinder the
a sign of him) respecting the Prophet Jonas, name- guards from combining in carrying on any fraud.
ly, that as Jonas was three days and three nights  See Dan. vi. 17: where we learn that a precaution
in the wohale's belly, the Son of man should be so  of the like kind was made use of in the case of
long in the heart of the earth. Or, on some occasion  Daniel shut up in the lions' den. " Thus, while the
not mentioned by the evangelists, our Lord may  priests cautiously proposed to prevent our Lord's
have made a public declaration of his resurrection  resurrection from  being palmed upon the world,
in the very terms here set down. But, in whatever  resolving no doubt to show his body publicly after
way they came to the knowledge of it, certain it is the third day, as a proof that he was an impostor,
that the chief priests and Pharisees were well ac- they put the truth of his resurrection beyond all
quainted with our Lord's predictions concerning it; question; for, besides that there could be no room
and hence the precaution and care which they  for the least suspicion of deceit, when it should be
used in guarding the sepulchre, all which was over- found that his body was raised out of a new tomb,
ruled by the providence of God to give the strongest where there was no other corpse, and this tomb
proofs of Christ's ensuing resurrection. Command, hewn out of a rock, the mouth of which was secured
therefore, that the sepulchre be made sure-This, by a great stone, under a seal, and a guard of solas being a servile work, it might be thought they  diers; by appointing this guard, they furnished a
would not ask to be done on the sabbath. But we  number of unexceptionable witnesses to it, whose
must observe, that they asked this of Romans, whom  testimony they themselves could not refuse. See
they did not consider as bound by the law of the  chap. xxviii. 11."  "The chief priests and Pharisabbath. Jews to this day do not scruple to avail sees," says Bishop Porteus, "having taken these
themselves of the work done by Christians on the  precautions, waited probably with no small impaJewish sabbath. Pilate said, Ye have a guard —  tience for the third day after the crucifixion-when
"Pilate, thinking their request reasonable, allowed  they made no doubt they should find the body in
them to take as many soldiers as they pleased of the  the sepulchre, and convict Jesus of deceit and imcohort which, at the feast, came from  the castle  posture."
CHAPTER XXVIII.
Here, (1,) Mary Magdalene, and Mary the mother of Jesus, go early in the morning to see the sepulchre, 1. (2,) A great
earthquake, and an angel descending and rolling back the stone, terrify the guard, 2-4. (3,) The angel encourages the
women, assuring them that Jesus was risen, and commissions them to announce his resurrection to hidisciples, which
they immediately go to do, 5-8. (4,) Jesus himself appears to them as they were returning, and commiands them to t
a                                                                243




An angel rolls the stone                ST. MATTHEW.                  from the door of the sepulchre.
his disciples to meet him in Galilee, 9, 10. (5,) The soldiers attest his resurrectiqn to the chief priests, but are bribed to
affirm that his disciples had stole away his body, 11-15. k6,) According to his own and the angel's promise, he appears
to the eleven disciples in Galilee, 16, 17. (7,) He gives them an apostolic commission, to preach and baptize everywhere,
promising to be with his ministers to the end of the world, 18-20.
A._ M. 4037. IN  the a end of the sabbath, as it for C the angel of the Lord descended A. M. 4037
A. D. 33.    began to dawn toward the first from  heaven, and  came and rolled  A.D. 33.
day of the week, came Mary Magdalene, back the stone from the door, and sat upon it.
b and the other Mary, to see the sepulchre.        3 d His countenance was like lightning, and
2 And behold, there'was a great earthquake: his raiment white as snow:
a Mark xvi. 1; Luke xxiv. 1; John xx. -— b Chap. xxvii. 56.  C Mark xvi. 5; Luke xxiv. 4; John xx. 12.
1 Or, had been.                                      Dan. x. 6.
NOTES ON CHAPTER XXVIII.                 are the best disposed of mankind to believe what
Verse 1. In the end of the sabbath-Or rather, the Lord hath spoken.
After the sabbath, as orpe ua66ar'v may be properly    Verse 2. And behold, there was a great earthtranslated. Thus, in Philostratus, ope r-vy TpwOlKuv  qucake-Whilc the women were making these presignifies, after the Trojan war; olpe tv;rptLov, after parations for embalming the body of Jesus, he arose
the mysteries were ended. And in other authors, from the dead; his resurrection being preceded by
aofe r8TOs  is, after these things; ope vvrVKTOc  after the descent of an angel, whose appearance at the
night; see many examples of this in Stephanus. And  sepulchre was ushered in with a great earthquake
so this perfectly agrees with the other evangelists, and probably also a storm, the word aetjtuos, here
who say what is here related was done when the  rendered earthquake, signifying any shaking, whesabbath was ended, Mark xvi. 1; or the first day of  ther in the earth, air, or sea. Thus, chap. viii. 24,
the week, Luke xxiv. 1; John xx. 1. And perhaps  actaL/oo feyaf ev r? ea J4aXaac2a, is rightly rendered, a
Matthew here mentions aa66arMov, sabbaths, in the  great tempest in the sea. And Ezek. iii. 12, LXX.,
plural, because there were two sabbaths in that owvnv aetoqus zya2es, is, the voice of a great rushing
week, the paschal sabbath on Friday, and the ordi- wind; and uvaaetauor, is the word by which the LXX.
nary sabbath on Saturday. As it began to dawn  denote a whirlwind, such as that wherein Elijah
toward, &c. —T    6 s6 etoK8os, eSta #Ly  aa66arwav, when it was caught up, 2 Kings, ii. 1. Hammond and Le
began to dawn into the first day of the week, that Clerc interpret the words aeo8o  8c7eya:, in this pasis, Sunday, or the Lord's day; for yta'rwov cagtarov  sage, of a tempest only. For the angel of the Lora
always signifies the first day of the week, or the  descended from  heaven —Probably in sight of the.Lord's day, or the day of his resurrection from the  guards; and came and rolled back the stone, &c.dead: and thus the word tla usually signifies in the  " Jesus, by his miraculous power, could easily have
Septuagint, when it is joined with days, weeks, or  rolled the stone from the door of the sepulchre, and
months; as Gen. i. 5, The evening and morning  therefore the descent of an angel was not necessary
were, nyspa tua, thefirst day: Exod. xl. 2; Ezra iii. 6, in order to that; but it was necessary, among other
x. 17, yefpa Iva re i-?vof, is thefirst day of the month. things, to throw  the guards into a consternation
See note on I Cor. xvi. 2. On this day, in the eve- before Jesus came forth, lest they should have been
ning, Christ appeared to the eleven, John xx. 19; guilty of the impiety of offering to lay violent hands
and again, verse 26; and to the two disciples, Luke  on him, as was done in the garden of Gethsemane,
xxiv. 13.                                          even after he had cast the whole party down on the
Came Mary Magdalene, and the other Mary, (see  ground. It is true, the divine wisdom  and power
on chap. xxvii. 61,) to see the sepulchre-To see if  could have intimidated the soldiers by a variety of
all things were as they had left them the preceding  methods, but the one pitched upon was certainly as
evening. It appears from Mark xvi. 1, that they  proper as any." —Macknight. And sat upon itwere accompanied by Salome: and from Luke xxiv. Luke and John speak of two angels that appeared;
10, that they were soon joined b.y Joanna, and other but it seems as if one only of them had appeared
female friends, who were to meet them there. These  sitting on the stone without the sepulchre, and then,
women had bought, and now brought with them, going into it, was seen with another angel, sitting,
spices, which they had prepared to embalm  the  one where the head, the other where the feet of the
body of Jesus, to do which, it seems, was their prin- body had lain.
cipal reason for visiting the sepulchre so early this    Verses 3, 4. His countenance was like lightningmorning: from which it is evident, that notwith-  Coruscations of light darting from his face; and his
standing Christ had repeatedly and explicitly foretold  raiment white as snow —Glittering with an extrathat he should rise from the dead the third day, they  ordinary lustre, beyond what any human eyes could
had no faith in his predictions. And yet they were  bear; and for fear of him the keepers-Though
truly pious women, and certainly genuine and very  Romans and soldiers; did shake, and became as dead
faithful followers of Jesus, evidently more attached  men-Falling down on their faces in a most helpless
to him thain ePn the apostles themselves, and more  condition; for they were effectually frightened by
bold and courageous in his cause. So slow of heart the majestic appearance of the angel, and especially
244                                                                a




Fear of the keepers at the           CHAPTER XXVIII.                    appearance of the angel.
A. M. 4037.  4 And for fear of him  the keepers   7 And go quickly, and tell his dis- A. M. 4037.
A. D. 33.                                                                             A. D. 33.
did shake, and became as dead men. ciples that he is risen from the dead;
5 And the angel answered and said unto the  and behold, f he goeth before you into Galilee;
women, Fear not ye: for I know that ye seek  there shall ye see him: lo, I have told you.
Jesus, which was crucified.                      8 And they departed quickly from the sepul6 He is not here: for he is risen, e as he said. chre, with fear and great joy; and did run to
Come, see the place where the Lord lay.         bring his disciples word.
e Chap. xii. 40; xvi. 21; xvii. 23; xx. 19.          f Chap. xxvi. 32; Mark xvi. 7.
by the lightning which flashed from his countenance. be surprised at that, or think that strange, of which
Quickly after, it appears, being recovered from their the word of Christ has raised our expectation, wheswoon, and finding the stone rolled away, and the  ther it has respect to the sufferings of this present
sepulchre open, they fled to some distant place, to  time, or the glory that shall be revealed. If we reconsult their own safety in so surprising an occur- member what Christ hath said to us, we shall the
rence. This we have great reason to believe was less wonder at what he doth with us. This angel,
the case, as nothing is said of any interview between  when he said, He is not here, he is risen) makes
them and the friends of Christ. It is not said at it appear, that he preaches no other gospel than what
what particular instant Jesus arose, whether it was they had already received; for he refers to the word
before the guards fell into this swoon, or after they  of Christ as his authority for what he affirms; he is
recovered themselves and fled. Mark, indeed, by  risen, as he said. Come, see the place where the Lord
observing that Jesus appeared first to Mary Magda- lay-Probably, in speaking that he rose up, and,
lene, maybe thought to insinuate that the guards going before the women into the sepulchre, said,
did not see him when he arose; yet the evangelist's  Come, see the place. This clearly reconciles what
words do not necessarily imply this, for his meaning  St. John relates, (chap. xx. 12,) this being one of the
may be, that he appeared to Mary Magdalene first two angels there mentioned.
of all the disciples only. Besides, if the guards even    Verse 7..Go quickly, and tell his disciples-Mark
did see him arise, it was, properly speaking, no ap- says, and Peter-Communicate these glad tidings
pearance of Christ to them. However, be this as it to his mourning disciples, and particularly to Peter,
may, it is certain that Jesus was arisen and gone  who is so much overwhelmed with sorrow on acbefore any of the women arrived at the sepulchre. count of his late fall; and assure them further, that
Verses 5, 6. And the angel said to the women, he is going before them into Galilee; and that there
Fear not ye-The resurrection of Christ, which is they shall see him —In his appearance to them all
the terror and confusion of his enemies, is the joy  together. But their gracious Lord would not be
and consolation of his friends; the ground of their con- absent so long from the eleven and several others;
fidence and hope, and the source of their comfort and  he appeared to them several times before then. Lo,
felicity, for time and eternity. For I know that ye  I have told you-A solemn confirmation of what he
seek Jesus that was crucified-I know you are friends had said. This message, as well as that from Jesus
to the cause of your late great Master, and I do not himself, verses 9, 10, was sent to all the disciples,
come to frighten, but to encourage you. The angel and not to the apostles in particular. The reason
mentions his being crucified, the more to commend  may have been this: our Lord intending to visit his
their love to him. As if he had said, You seek him  apostles that very evening, there was no occasion
still, though he was crucified; you retain your regard  to order them into Galilee to see him. But as most
and affection for him, notwithstanding that instance  of his disciples were now in Jerusalem, celebrating
of his humiliation. Observe, reader, that true be- the passover, it may easily be imagined, that on relievers love and seek Jesus not only though he was ceiving the news of their Master's resurrection,
crucified, but because he was so treated. He is not many of them would resolve to tarry in expectation
here, for he is risen-To be told, He is not here, of meeting with him; a thing which must have been
would have been no welcome news to those who  very inconvenient for them at that time of the year,
sought him, if it had not been added, he is risen. when the harvest was about to begin, the sheaf of
Observe, it is matter of comfort to those who seek  first-fruits being always offered on the second day
Christ, and miss of finding him where they expected, of the passover-week. Wherefore, to prevent their
that he is risen, and that by his resurrection a firm  being so long from home, the message mentioned
foundation is laid for their faith, a foundation on  was sent, directing them to return into Galilee, well
which they are invited to build, however unworthy, assured that they should have the pleasure of seeing
however guilty; and to whom, as to a living stone, their Lord there, and by that means be happily rethough disallowed of men, all must come that would  lieved from the suspicion of his being an impostor,
build for eternity, for other fozndation than this can  which no doubt had arisen in their minds when they
no man lay. As he said-He said he would rise, saw him expire upon the cross. And they departed
and you know he is truth itself, and therefore had  quickly, (Mark says, They went out quickly, and
reason to expect that he would rise: why then  fled,) from the sepulchre-That is, after going into
should you be backward to believe that which he  the tomb, as the angel desired them to do, that they
told you would take place?  Reader, let us never might have full satisfaction respecting their Lord's
a                                                               2t-5




Jesus meets the women in               ST. MATTHEW.                    their way to his disciples.
A. M. 4037.  9 ~ And as they went to tell his go tell h my brethren that they go in- A. M. 4037.
A. D. 33.                                                                              A. D. 33.
disciples, behold, g Jesus met them, to Galilee, and there shall they see me.    -
saying, All hail.  And they came and held   11 Now when they were going, behold, some
him by the feet, and worshipped him.            of the watch came into the city, and showed un10 Then said Jesus unto them, Be not afraid: to the chief priests all the things that were done.
g Mark xvi. 9; John xx. 14.                h John xx. 17; Rom. viii. 29; Heb. ii. 11.
resurrection: wvithfear and greatjoy-Fear, caused  brethren still: and both Matthew and John, to whom
by the appearance of the heavenly messenger, and  the glad tidings were immediately brought, felt it
the extraordinary nature of the things which they  strike so powerfully on their hearts, that they could
had seen; and great joy, at the happy news which  not but record it. He, no doubt, saw it needful to
they had received, and were thus commissioned to  give it them now to encourage them, knowing how
communicate.  Mark mentions only their fear, much ashamed and distressed they were for having
which he paints in strong colours, saying, They  deserted him in his sufferings. And the appellation
trembled, twere amazed, and sore afraid. It is was now peculiarly consolatory, not only in that it
probable, however, from what Matthew says, and  assured them  that they were freely forgiven for
from the nature of the events which had caused this their past cowardice, but also in that it opened bestrange mixture of contrary passions, that their joy  fore them a prospect of such glory and felicity as, it
predominated: And did run to bring his disciples  appears, they had before no conception of.  For
word-With all the speed possible, rejoicing to be  as Jesus was now, by his resurrection, declared with
the messengers of such glad tidings.            power to be the Son of God and heir of all things,
Verses 9, 10. And as they went-Or, as they were  by styling his disciples his brethren, he assures
going, on their way, Jesus met them —These zealous, them that they were children of God too, and joint
good women not only heard the first tidings of their heirs with him of all his joys and glories. By this
Lord, but had the first sight of him after his resur- appellation he also pointed out their dlutr to each
rettion. The angel directed those that would see  other; for, being all his brethren, they were, of conhim to go to Galilee; and gave none any hopes of  sequence, brethren one to another, and must love as
seeing him till they came thither.  But Jesus is brethren. And as his owning them for his brethren
often better to his people than his word; but never put a great honour upon them, so it also gave them
worse; he often anticipates, but never frustrates  an example of humility in the midst of that honour.
their believing expectations: saying, All hail!-  Verse 11. Now when, or wchile they were going
The old English form of salutation is here used, -While these extraordinary things were transactwishing all health, as the expression signifies. The  ing, and the women were going to tell the disciples
Greek word here used, xapeTe, is literally, Rejoice; what they had heard and seen: behold, some of the
and answers to the form  used by the Hebrews, wtatch-Some of the guards, who had fled from the
Peace be unto you. They came and held him by  sepulchre in great consternation, beginning a little
the feet-As soon as they saw that it was Jesus, be- to recollect themselves as to the excuse they should
ginning to recover from their fear, they drew near make for its being broken open, and the body being
to him, and in the most respectful manner, and with  gone, as it would soon be known that it was; came
the greatest reverence, prostrated themselves before  into the city, and showed unto the chief priests all
him, and embraced his feet, thus manifesting as well that vwas done-That is, gave them an account of
the affection they had to him as the greatness of the  the earthquake, the vision, the rolling away of the
joy with which they were transported. This favour stone: and moreover assured them that Jesus was
of embracing his knees Jesus granted to these women, actually risen from the dead. And they doubtless
because the angel's words having strongly impress- urged, at the same time, how impossible it was for
ed their minds with the notion of his resurrection, them to make any opposition in the presence of the
they might have taken his appearing for an illusion  angel, who shook the very earth with the terror of
of their own imagination, had he not permitted them  his appearance, and therefore might be easily supto handle him, and convince themselves by the  posed to take away all power of resistance from
united report of their senses.  Then said.Jesus, Be them. Thus these ignorant and stupid heathen benot afraid-Fear not being imposed upon by these  came, in effect, the first preachers of Christ's resurrepeated notices of my resurrection; nor fear any  rection, and were witnesses of the truth of it to the
hurt, either by the appearance of a messenger from  most inveterate of his enemies. It is justly observed
heaven, or of one coming from the dead; for the  here, by Dr. Doddridge, that " such news, coming
news brought you, though strange, is both true and  from  such persons, must undoubtedly throw the
replete with comfort. Go tell my brethren-For I priests into inexpressible confusion; but it is restill own them as such, though they so lately dis- markable, that neither the soldiers nor the priests
owned and forsook me. John (chap. xx. 17) re- were converted, by what the one saw or the other
cords our Lord's using similar language to Mary  heard. Perhaps the soldiers might think that Jesus
Magdalene alone, when he sent her to them with  was, like some of their fabulous heroes, the son of
the same message. Doubtless these affectionate  some deity, who brought him to life again; but infriends of Christ were exact in reporting this cir- stead of imagining themselves concerned in the
cumstance, that their injured Lord called them his purposes of his resurrection, they might perhaps
246                                                               a




The soldiers bribed                CHAPTER XXVIII.                     to propagatefalsehood
A. M. 4037.  12 And when they were assembled  night, and stole him aiway while we A. M. 4037.
with the elders, and had taken coun- slept.
sel, they gave large money unto the soldiers,   14 And if this come to the governor's ears,
13 Saying, Say ye, His disciples came by  we will persuade him, and secure you.
abuse their knowledge of it, to confirm their belief carrying away the body; neither of which things
of some superstitious tales of their own priests, which  could possibly have been done silently, or by men
bore some little resemblance to it; as those of Al- walking on tiptoes, to prevent discovery. 4th, It
cestis, Hippolytus, Hercules, and many others did. was equally incredible that our Lord's disciples, or
See Valer.'Max., lib. i. cap. viii. ~ 12; and Plin., any persons, should have had time to come to the
Nat. Hist., lib. vii. cap. 52.                 sepulchre to do all this, and return, carrying away
Verses 12-14. And when they were assembled, the body, without being perceived by any one, and
&c.-The chief priests, having received this report, that during the time of the passover, when it was
called the whole senate together, and they consulted  full moon, and when Jerusalem was very full of
among themselves what they should do in this per- people, great numbers of whom would doubtless be
plexing emergency: and in particular, as may be walking in the suburbs and environs of the city, at
reasonably supposed, whether they should dismiss all hours of the night.
the guards with a charge to conceal the story they    The absurdity of the tale, that the disciples took
had told them, or should accuse them to the govern- away the body, will still further and more clearly
or, and attempt to get them punished for neglect appear if we attend to their temper, and some other
of duty. But, considering the manner in which the  circumstances of the case. " Far from entertaining
governor had appeared to be affected toward Jesus, any expectation of their Master's rising again from
and the many prodigies which had attended his the dead, they understood none of the predictions
death, and also knowing they had no positive proof which he uttered concerning it. And when they
of any negligence or treachery in the soldiers; they  were informed of it by the women, their words apresolved to decline commencing a prosecution peared to them as idle tales, and they believed them
against them, and even to pass the affair over with- not. Nay, when Jesus himself came and stood in
out any complaint; but, apprehending that the most the midst of them, they were terrified, and supposed
effectual method they could take would be to en- that they had seen a spirit. In this temper, is it
deavour to pervert the evidence of these soldiers, probable that they would form the design of imthey gave them large money, saying, Say ye, His posing upon the world the belief of their Master's
disciples came by night and stole him away while resurrection; an event which they had not the least
we slept-To prevail with them to propagate this expectation of themselves? Further, when Jesus
lie, they would doubtless urge, that in whatever was apprehended, his disciples were so full of fears
way this strange occurrence which they reported  for their own safety, that they all forsook him ana
might be accounted for, whether by supposing some fled. One of the most courageous of them, who
diabolical operation in the case, or an illusion of followed him  into the high-priest's house, being
their senses, it was necessary for the public safety  asked if he was one of his disciples, was so terrified,
that it should be concealed, because that otherwise  that he denied three times, and with oaths, his havthe whole nation would be deluded and undone. ing any knowledge of him. The rest, during his
The priests certainly could not but foresee what punishment, skulked among the crowd, except John,
judgment any reasonable persons would form of who ventured to appear among the women at his
such a report. At best, it could only be considered  cross.  In the whole, they were only eleven; a
as the conjecture of the soldiers, who, by their own  handful of men who had not been trained to arms.
confession, being asleep when the supposed fact was To suppose that a company of this sort either formsaid to take place, could tell no more of it than other ed or executed the project of stealing away their
people; or, if they pretended to say more, it was Master's body, from a sepulchre hewn out of a rock,
absurd, for how could they know what was doing, to which there was only one entry, and that guardand by whom, while they were asleep? or, knowing  ed by a numerous band of armed soldiers, is altoit, why did they not prevent it? But this lie im- gether improbable. Again, the stealing away of the
plies divers other absurdities: 1st, It was not proba- body by the disciples is absurd for this reason
ble that a Roman guard should be off their watch at likewise, that though they had, contrary to all proall, much less that they should be asleep, since for bability, been successful in their design, it would
such a neglect of duty, according to the Roman  have answered no purpose in the world. The dismilitary laws, if discovered, they would have been  ciples had all along considered the Messiah as a
liable to be punished with death. 2d, If even some great temporal prince; and they had followed their
of them had slept, it was not credible that they all Master in hopes that he would become this great
should, especially in the open air, and at one time. prince, and raise them to the first posts in his king3d, If so improbable a thing as that had happened, dom. Accordingly, when they saw him expire on
it was still more incredible that they should all fall the cross, their hopes were all blasted at once. This
into such a sound sleep that not one of them should  they themselves honestly confessed; WTe trusted
be awaked by the noise which must necessarily  that it had been he which should have redeemed
have been made by removing so large a stone, and  Israel. Wherefore, to have stolen away the dead
a                                                             247




7The eleven disciples                  ST. MATTHEW.                          go into a mountactn.
A. M. 4037. 15 So they took the money, and did as   16 ~ Then the eleven disciples went A. M. 4037
A. D.     they were taught: and this saying is away into Galilee, into a mountain  A. D.
commonly reported among the Jews till this day. i where Jesus had appointed them.
i Chap. xxvi. 32; verse 7.
body of their Master, could have served none of would they conceal the matter in the high-priest's
the views by which they were now actuated, even  palace, while they waited to be called in. None
though thereby they could have imposed the belief can doubt this who attend to the nature and operaof his resurrection upon the world. It did not raise  tion of human passions, and the eagerness which all
him to universal dominion; it did not put them in  men naturally have to tell a wonderful.story, not to
possession of riches or power. And with respect mention the desire which these soldiers must have
to the use which they made afterward of their Mas- felt to justify themselves for quitting their posts.
ter's resurrection, in converting the world, they had  The truth, therefore, that Jesus was actually risen,
not the most distant conception of it at the time they  in spite of all the endeavours of the chief priests to
fixed for his resurrection. Upon the whole, the  suppress it, came abroad, and doubtless became a
stealing away of the body by the disciples while  subject of consideration and inquiry with many,
the guards slept, is, in all the lights wherein it can  who had not been Christ's disciples; and the more
be viewed, the most idle, inconsistent, and improba- they considered the evidences of it, and compared
ble story imaginable."-Macknight.               it with the false story which the priests had preVerse 15. So they took the money-They did not, vailed on some of the guard to propagate, the more
either on the score of conscience, or on account such as were unprejudiced must be inclined to beof the palpable falsehood of the story they were to  lieve the former and reject the latter, which latter
propagate, refuse the bribe that was offered them  it was evident the priests themselves did not believe.
by the chief priests. Their love of money, as is'For if they had believed it, doubtless, with a view
common with wicked men, pushed them on head- to prove it, and justify themselves in their hostility
long, so that they did not mind the many improba- to Christ and his cause, they would have narrowly
bilities implied in the lie, nor the horrid iniquity of  examined where the apostles had been all that night,
it. And, though they had been greatly confounded  and would have made search for Christ's body,
with the vision of the angels, and the earthquake, which, if found, would at once have confuted the
the panic was by this time worn off. Besides, they  testimony of the apostles respecting his resurrection,
did not consider the vision as connected with mo- and have proved their great guilt in endeavouring,
rality; or, if they did, the priests would endeavour by its removal, to palm a lie upon mankind, and
to persuade them that it was nothing real, but the  establish an imposture of a most heinous nature and
mere effect of their own imagination, terrified by  pernicious tendency. It is probable, therefore, that
seeing one rise from the dead. The only objection, an impression in favour of the truth was made on
therefore, made by the soldiers, to their complying  the minds of many persons, and gained ground
with the desire of the priests, was, that by publish- daily, and that this had considerable influence in
ing such a story, they would acknowledge such a preparing them  for the reception of the gospel:
gross neglect of duty as would expose them to se- which circumstance may, partly at least, account
vere punishment, if the governor should hear of it. for the wonderful success of the ministry of Peter
But to make them easy on this head, the priests  and the other apostles at and after the day of pentepromised to give such a representation of the matter cost.  To counteract, however, every impression
to Pilate, that no harm should befall them. This  of this kind, and -confirm the Jews, whether in Jeruonly obstacle, therefore, being removed, the soldiers salem or elsewhere, in their prejudices against Chrisdid as they were desired. They told everywhere  tianity, the chief priests and elders were unwearied
the lie which the priests had put into their mouths: in their endeavours.  "They even" (says Justin
a lie the most impudent and barefaced that could  Martyr, Dialog. czun Tryph., p. 368) " sent chosen
be contrived, but which the priests and other mem- men of considerable rank over all the world, not
bers of the councilwere anxious to have propagated,  only in the general to represent the Christians as
because they hoped it would be swallowed by many  an impious sect, but to assert that the body of Jesus
without examination. Nor were they deceived in'was torn out of his tomb by night, and the persons
their expectation; for, improbable as the story was, who thus fraudulently conveyed it away, took ocit gained general credit among the enemies of Jesus, casion from thence to report that he rose from the
and was currently reported, as Matthew here tells dead and ascended into heaven." WVhich message
us, at the time he wrote his gospel. Unluckily, is spoken of as having been sent before the destruchowever, for the cause of infidelity, it was only  tion of Jerusalem.
some of the watch who came to the chief priests;   Verse 16. Then —Not immediately after what is
the rest had gone to their garrison, where no doubt related in the preceding verses, but after several apthey told their comrades what had happened. And  pearances of Christ, and events connected thereeven those who came to the chief priests would not with, recorded in the last chapter of Luke and Mark,
be backward to speak of the extraordinary event and in the last two chapters of John; where see the
as they passed along the streets, if they chanced to  notes: the eleven disciples event away into Galilee,
meet with any of their acquaintance. Far less i &c. —ThatChrist promised after his resurrection to
248                                                             a




Christ meets his disciples,          CHAPTER XXVIII.                       and they worship htm.
A. M. 4037.  17  And  when  they  saw  him,   18 ~ And Jesus came and spake A. M. 4037.
A. D. 33.                                                                              A. r. 33.
they worshipped  him: but some i unto them, saying, k All power is
doubted.                                        given unto me in heaven and in earth.
k Dan. vii. 13, 14; Chap. xi. 27; xvi. 28; Luke i. 32; x. 22; 1 Cor. xv. 27; Eph. i. 10, 21; Phil. ii. 9, 10; Heb. i. 2; ii. 8;
John iii. 35; v. 22; xiii. 3; xvii. 2; Acts ii. 36; Rom. xiv. 9;  1 Pet. iii. 22; Rev. xvii. 14.
go before them into Galilee, we read chap. xxvi. 32; be offered to account for the unbelief of others on
thither the angel here, verse 7, and Christ himself, this. "Besides, the thing is agreeable to nature,
verse 10, direct them to go to see him; but there is men being commonly afraid to believe what they
not the least mention of any mountain in Galilee to  vehemently wish, lest they should indulge themwhich he bade them go to meet him; and therefore  selves in a false joy, which they must soon lose.
the following words, where Christ had appointed  Hence the saying in Terence, Misera mens increthem, must refer, not to the mountain, but to Galilee; dula est: quo plus cupio, minus credo.'My anxious
but there being a mountain which Christ had fre- mind is incredulous: the more I wish, the less I bequented, and on which he had been before transfig- lieve.' The case of the disciples, whose desire and
ured, this, it seems, moved the disciples to go to that joy made them doubt the truth of what they saw,
mountain. Moreover, it is observable that they did  may be illustrated by the instance of the states of
not go into Galilee till above eight days after Christ's Greece and Asia, whose joy and surprise on hearing
resurrection, for Christ appeared to them at Jerusa- a Roman herald declare them all free, and at liberty
lem eight days after, John xx. 19; and when they  to use their own laws,'had a similar effect upon them,
went, doubtless, they went not alone, but the curi- as the story is beautifully told by Livy, lib. xxxiii.
osity of those that were with them, Luke xxiv. 9, 33, cap. 35."  The Prussian editors, however, who are
would probably move them to go to the place where  followed by some others, render the clause thus,he had appointed to be seen. It is true, the evan- even those who had doubted. "Probably at this apgelist does not say that there were more present at pearance the apostles received orders to return to
this appearance than the eleven; nevertheless, the  Jerusalem; for from Acts i. 3-12, compared with
circumstances of the case direct us to believe that it Luke xxiv. 50, it is plain that our Lord's discourses,
had many witnesses. " This appearance was known  before his ascension, related Mark xvi. 15, and Luke
beforehand; the place where it was to happen was xxiv. 44, were delivered in or near to the city. Bepointed out by Jesus himself; and it was represented  sides, he ascended from the mount of Olives, as we
in such a light as if the appearances which were to  shall see in the subsequent evangelists. Wherefore,
take place before it were of small importance in  if the orders for the apostles to repair to Jerusalem
comparison of it. The report, therefore, of his being  were not given at this appearance, Jesus must have
to appear in Galilee, must have spread abroad, and  showed himself again, which indeed is not impossibrought many to the place at the appointed time. ble, as it is evident from 1 Cor. xv. 7 that he showed
In short, it is reasonable to think that most of the  himself somewhere, after his appearance to the five
disciples now enjoyed the happiness of beholding  hundred brethren, to the Apostle James alone, though
personally their Master raised from the dead. What none of the evangelists have given the least hint of
confirms this supposition is, that Paul says expressly, this appearance. Among the apostles there were
Jesus, after his resurrection, was seen of abovefive two persons of that name: one the brother of John,
hundred brethren at once, 1 Cor. xvi. 6, for that who was killed by Herod, another the brother or
number of witnesses mentioned by Paul agrees cousin of Jesus. Perhaps it was to James the brobetter to the appearance on the mountain in Galilee  ther of John that our Lord appeared after his resurdescribed by Matthew than to any other. Galilee  rection.  His being to suffer martyrdom  so early,
having been the principal scene of Christ's ministry, might make this special favour necessary."
the greatest part of his followers lived there; for   Verse 18. And Jesus came and spake unto them
which reason he chose to make what may be called  -Even unto those mentioned in the last clause, who
his most solemn and public appearance after his at first doubted, but whose doubts were afterward
resurrection on a mountain in that country; an  fully removed, and probably by his drawing near,
appearance to which, as we have seen, a general and speaking familiarly with them. "It tended
meeting of all his disciples was summoned, not only  much to the honour of Christ," says Henry, "that
by the angels who attended his resurrection, but by  [some of] the disciples doubted before they believed,
our Lord himself, the very day on which he arose."  for, in consequence of this, it cannot be said that
Verse 17. When they saw him, they worshipped-  they were credulous, and willing to be imposed
The greatest part were so fully convinced that the  upon, inasmuch as they first questioned and proved
person they saw was their Master, that they wor- all things, and then embraced and held fast that
shipped him; but some doubted-But with respect which they found to be true."  Christ, however, on
to a few, their joy, on seeing the Lord, put them  this occasion, came and spake, not only to them that
into a kind of perturbation, and their desire that it had doubted, but to all the disciples then assembled,
might be him, made them afraid it was not. This  and particularly to the apostles, whom it especially
reason is assigned by Luke for the unbelief of some  concerned to be fully satisfied of his resurrection,
on a former occasion, chap. xxiv. 41. They believed of which they were to be witnesses to mankind, and
not for joy and wuonder; and therefore it may fitly  their knowledge of the truth of which they were to
249




Chrisl commissions his disciples       ST. MATTHEW.              to go forth and preach the gospel
A. M. 4037.  19 1 Go ye therefore, and m 2 teach  name of the Father, and of the Son, A-.. 4037.
A.D. 33.                                                                               A. D. 33.
all nations, baptizing them  in the  and of the Holy Ghost;
1 Mark xvi. 15. -m Isa. lii. 10; Luke xxiv. 47; Acts ii. 38, 39; Rorn. x. 18; Col. i. 23.  2 Or, make disciples of all nations.
seal with their blood, and to whom the following    Now Christ being about to send out his apostles
commission was chiefly given. He therefore did  as his ambassadors to the nations, with authority to
not stand at a distance, but came near and gave them  propose to them terms of peace and reconciliation;
all such convincing proofs of his resurrection, as being about to deliver to them the great charter of
both turned the wavering scale pof such as were slow  his kingdom in the world, and commission them to
of heart to believe, making their faith to triumph  go forth and gather subjects to him everywhere, and
over their doubts, and gave perfect and lasting con- to give laws to and govern those subjects; or to feed
firmation to the faith of the rest, particularly of his and rule his flock; and being about to do these things
chosen witnesses, who certainly from this time never as Son of man; he first, with great propriety, shows
called in question in any degree, either the resur- them by what authority he acts, and who gave him
rection of their Lord, or the nature and importance  that authority. He had indeed said, in effect, more
of the commission he now gave them. Saying, All than once before, all he now says, (see Matt. xi. 27;
power is given unto me-Gr. 7raaa eSsaLa, all author- John v. 20-29,) namely, that all things were deliity. It is manifest, as Beza observes, that " authority  vered unto him of his Father; that the Father had
and power differ from each other; for many are not given him authority to execute judgment; yea, had
able to perform those things which they have a right committed alljudgmrent unto him, that all men should
to do; and, on the contrary, many have power to do  honour him, the Son, even as they honour the Father.
those things which they have no right to do."  Our But though he had a right to, and was invested with,
Lord's authority, however, implies power also. It this power before, even during the whole time of
is the exaltation of our Lord's human nature that is his personal ministry; yet, he was not in a condihere chiefly intended, in union, however, with the  tion to exercise it, nor could he have exercised it
divine. His meaning is fully explained in the fol- with propriety, while he was in his state of humililowing words: Because he humbled himself, and  ation, and bore the form of a servant; as he was to
became obedient unto death, even the death of the  exercise it now, being raised from the dead, clothed
cross: therefore God also hath highly exalted him, with immortality and glory, and immediately to be
and given himn a name which is above every name; exalted to the right hand of the throne of the divine
that at his name every knee should bow, of those in  Majesty in the heavens, Heb. viii. 1.
heaven, and in earth, and under the earth, and that   Verse 19. Go ye therefore, and teach —Greek,
every tongue should confess him Lord, to the glory  itaOnrevgare, disciple, or make disciples of, or, as Dr.
of God the Father, Phil. ii. 7-11.  God hath raised  Doddridge renders it, proselyte all nations. This
him from, the dead, and set him at his own right includes the whole design of Christ's commission.
hand in heavenly places, far above all principality, Baptizing and teaching are the two great branches
and power, and might, and dominion, and every  of that general design, and these were to be detername that is named, not only in this world, but also  mined by the circumstances of things; which made
in that which is to come, and put all things under it necessary, in baptizing adult Jews or heathen, to
his feet, and given him to be the head over all things teach them before they were baptized; in disciplinto (that is, for the benefit of) the church, which is ing their children, to baptize them before they were
his body, the fulness of him that filleth all in all, taught, as the Jewish children in all ages were first
Eph. i. 20-23. See the notes on these passages, and  circumcised, and after taught to do all God had comalso on John v. 26, 27; and Rom. xiv. 9. The au- manded them. It must be observed, that the word
thority and power intended is that which Christ ex- rendered teaching, in the next verse, (namely,
ercises as Son of man and Mediator; but it is evi- dtdalaovw-e,) though in our translation confounded
dent, if he did not possess all divine perfections, he  with the word used in this verse, yet is a word of
could not exercise it. Thus Dr. Whitby, "He to  a very different sense, and properly implies instructwhom any office is duly committed, must have suf- ing, which the word used in this verse does not neficient power and wisdom to discharge that office. cessarily imply, but, as has been observed, merely
Now to govern all things in heaven and earth be- to proselyte, or make disciples.  The argument,
longs only to him who is the Lord and Maker of therefore, that some draw from this verse, as if our
them, and therefore is known by this title, both in  Lord enjoined all to be taught before they were to
Scripture and by the heathen. To have power over be baptized, is without foundation.  Our Lord's
death, and to be able to raise the dead, is to have  words, taken together, in both verses, distinctly enthat power which is proper to God alone: and to join three things, and that in the following order,
have power over the souls of men, and the know- ueaOq7ievetv, 6artletv,, S6taaicetv, that is, to proselyte
ledge of all hearts, belongs to God alone."  Our men to Christ, to baptize, and to teach them. It is
Lord, therefore, is invested with, and exercises this true, however, that adult persons, before they can
authority and power, although as the Son of man, be made Christ's disciples, or be proselyted, must
yet not as a mere man, for as such it would have  be instructed and brought to believe the great essenbeen impossible for him to exercise it, but as a man  tial truths of Christianity, and  even to profess their
in whom dwelleth thefulness of the Godhead bodily. faith in them. But the case is different with infants,
2.50                                                               a




Jesus promises to be with his        CHAPTER XXVIII.             disciples to the end of the world.
A. r. 4037.  20 n Teaching them  to observe all ed you: and, lo, I am with you alway, A.. 037.
A. D. 33.                                                                             A. D. 33.
things whatsoever I have command- even unto the end of the world. Amen.
n Acts ii. 42.
who may be admitted to baptism, as the children of must not now hope to be influenced,they might as wel.
the Jews were to the rite of circumcision, and be tell us, that he is as unfit to have a place among the
instructed afterward. And, as Dr. Doddridge justly  Three who bear record in heaven; as their power
observes, if Christ had sent out these missionaries of motion, or the energy of their minds, would be
to propagate Judaism in the world, he might have  absurdly mentioned as parties in a contract, where
used the same, or similar language: "Go and pro- their names and persons are particularly specified.
selyte all nations, circumcising them in the name of — Thus, they take from us the two Comforters, with
the God of Israel, and teaching them to observe all whom we are particularly blessed under the gospel.
that Moses commanded."  The whole tenor of the  If we believe them, the one is a mere man, who
succeeding books of the New Testament shows, cannot hear us; and the other is a mere property,
that Christ designed, by this commission, that the  or an unconscious energy, by which we shall be
gospel should be preached to all mankind without noway benefited, and as insensible to our faith as
exception; not only to the Jews, but to the idola- Ito our unbelief: and when our Lord bids all nations
trous Gentiles: but the prejudices of the apostles to be baptized in the name of the Father, and of
led them, at first, to mistake the sense of it, and to  the Son, and of the Holy Ghost, (if the word Son
imagine that it referred only to their going to preach  do not mean the proper Son of God; if it mean
the gospel to the Jews among all nations, or to those  only, the son of the carpenter, Joseph, and if the
who should be willing to become Jews.           Holy Ghost be only the Father's energy, and an
Baptizing them in the name of the Father, &c. energy whereby we can neither be quickened nor
-Concerning the general nature of baptism, see  comforted,) this gospel charter is far more extraornote on chap. iii. 6. But we are here instructed re- dinary than would be the royal patents by which
specting the appropriation of this institution to the I gentlemen are created lords, if they all began thus:
Christian dispensation, in its most complete form. 1 Be it enacted, in the name, or by the supreme auThe apostles, and their successors in the ministry  tlhority, of King George the Third, of Josiah the
of the word, are ordered to baptize those whom  carpenter's son, and of the royal power or energy,
they made Christ's disciples, Eir ro ovoua, into the that A. B., Esq., be numbered among the peers oi
name, (not names,) of the Father, Son, and IIoly j the realm. Such is the wisdom displayed by philoGhost-Words which have been considered, in all sophers, who call the divinity of the Son the leadages of the Christian Church, as a most decisive  ing corruption of Christianity, and who pretend to
proof of the doctrine of the Trinity; implying not reform all the Reformed Churches!" See his Works,
only the proper personality and Deity of the Father, vol. ix. p. 26, octavo edit. Though perhaps, we
but also those of the Son and of the Holy Spirit. ought not to assert that the use of these very words
For it would be absurd to suppose that either a mere  is essential to Christian baptism, yet surely, as Dr.
creature, or a mere quality, or mode of existence of  Doddridge observes, " the expression must intimate
the Deity, should be joined wi4h the Father in the the necessity of some distinct regard to each of the
one name into which all Christians are baptized. Sacred Three, which is always to be maintained in
"To be baptized into the name of any one implies a the administration of this ordinance; and conseprofessed dependance on him, and devoted subjec- quently it must imply, that more was said to those
tion to him; to be baptized, therefore, into the name  of whose baptism we read in the Acts than is there
of the Father, and of the Son, and of the Holy Ghost, recorded, before they were admitted to it.  The
implies a professed dependance on these three di- Christian Church, in succeeding ages, has acted a
vine persons, jointly and equally, and a devoting of wise and safe part in retaining these words; and
ourselves to them as worshippers and servants. they contain so strong an intimation that each of
This is proper and obvious, upon the supposition of these persons is properly called God, and that
the mysterious unity of three coequal persons in the 1 worship is to be paid, and glory ascribed to each,
unity of the Godhead; but not to be accounted for that I cannot but hope they will be a means of mainupon any other principles."-Scott. " Our Lord," taining the belief of the one, and the practice of
says Mr. Fletcher, "enjoining us to be equally  the other, among the generality of Christians, to
baptized in  the name (equally consecrated to  the end of the world."
the service) of the Father, of the Son, and of   Verse 20. Teaching them to observe all things,
the Holy Ghost, teaches us to honour the Son as we  &c.-Here we have, 1st, The duty of the apostles
honour the Father, and to honour the Holy Ghost and ministers of Christ, which is, to teach his disas we do the Son; and when the Socinians assert ciples to observe all things that he has commanded;
that the Son is a mere man, they indirectly tell us,  that is, they must instruct them in all the doctrines
that he is as improperly joined with the Father to  and precepts taught by Christ, and inculcate upon
be the great object of our faith in baptism, as a taper them the necessity of understanding and believing
would improperly be joined with the sun to enlighten  the former, and obeying the latter; and must assist
the universe. And when they represent the Holy them in applying Christ's general commands to
Ghost as a mere power, and a power whereby we  particular cases. They must teach them, not their
a                                                              251




Jesus promises to be with his          ST. MATTHEW.               disciples to the end of the world.
own or any man's fanciis and inventions, but the  preted in any other than the most extensive sense;
truths and institutions of Christ; to them they must the influence of Christ's Spirit being essentially nereligiously adhere, and in the knowledge of them  cessary to the success of the gospel in every age and
must train up his followers. As Christ does not nation; and our Lord, in the last discourse which
here command any thing to be taught which he him- he delivered to his disciples before his passion, havself had not taught, we may infer that every thing  ing graciously promised it, saying, I will pray the
fundamental and essential to salvation may be found  Father, and he shall give you another Comforter to
in the gospels, and that even the apostles themselves abide with you; etU rov alova, for ever. Our Lord
had not a right to teach any thing as necessary to  could not mean that this other Comforter should
salvation which Christ himself had not asserted to  abide merely with the persons to whom he then
be so.  2d, The duty'of Christ's disciples, of all spoke, they being to die quickly: but that he should
that are dedicated to him in baptism; they must ob- abide with them during their lives, and with their
serve all things whatsoever that he has commanded, successors afterward; or with them and all the minand in order thereto, must submit to the teaching of isters of the gospel in the several ages of the
those whom he sends. Our admission into the visi- church; with all to whom this commission extends;
ble church is in order to something further; namely, with all, that, being duly called and sent, thus bapour being prepared for and employed in his service. tize and thus teach. When the end of the world is
By our baptism we are obliged, 1st, To make the  come, and the kingdom  is delivered up to God
doctrines of Christ the rule of our faith, and his even the Father, there will then be no further need
commands the directory of our practice. We are  of ministers and their ministration; but till then they
under the law to Christ, and must obey, and in all shall continue, and the great intentions of the instiour obedience must have an eye to the command, tution shall be answered.  This is a most encouraand do what we do as unto the Lord. 2d, To ob- ging word to all the faithful ministers of Christ; that
serve all things that he hath commanded without what was said to the apostles was, and is,. said to
exception; all the moral duties, and all the instituted  them all. Iwill never leave thee nor forsake thee.
ordinances. Our obedience to the laws of Christ is May this gracious promise cause us to gird up the
not sincere if it be not universal; we must stand  loins of our minds, and increase our zeal, fervour,
complete in his whole will. And, lo, I am with yout and diligence; inducing us to account no labour
alway-Here our Lord gives his apostles, and all too great, no service too much, no suffering too sethe ministers of his gospel, truly sent by him, an  vere, so that we may but finish our course with
assurance of his spiritual presence with them  in  joy, and fulfil the ministry we are engaged in!
the execution of this commission unto the end of   Two solemn farewells we find our Lord Jesus
time; and this exceeding great and precious promise  giving to his church; and his parting word at both
he ushers in with t68, Lo! or behold! to strengthen  of them is very encouraging; one was here, when
their faith and engage their regard to it. As if he  he closed up his personal converse with them, and
had said, Take notice of this; it is what you may  then his parting word was, Lo, I am with you alassure yourselves of and rely upon. "I am with  way; I leave you, yet still I am with you.  The
you; I, the eternal Son of God; I, who have the  other was, when he closed up the canon of the
angels at my command, and make the devils trem- Scripture by the pen of his beloved disciple, and
ble by my frown; I, who in your sight have caused  then his parting word was, Surely I come quickly.
the storms to cease, the blind to see, the lame to  I leave you for a while, but I will be with you again
walk, the dead to rise, only with the word of my  shortly, Rev. xxii. 20. By this it appears that his
mouth; I, who have all power in heaven and earth  love to his church continues the same, though she
committed to me-am with you; not, I will be with  is deprived of his visible and bodily presence; and
you, but, I am with you, and that alway, Gr. 7racag that it is his will we should maintain both our comrag nuepac, all the days, or every day: Wheresoever munion with him, and our expectation of him. The
you are, and whensoever you do any thing toward  word amen, with which this gospel concludes, is
the'executing of the commission which I have given  wanting in four MSS., and in the Vulgate, Coptic,
you, I am with you in the doing of it, and that too  and Armenian versions. It is probable, however,
to the very end of the world: that is, so long as I have that it was inserted by the evangelist, not only as
a church upon earth, which shall be till my coming  an intimation of the conclusion of his book, but as
again to judge the world, all this while I promise to  an asseveration of the certain truth of the things
be with you, and consequently as long as the world  contained in it. And, considering the connection
shall last."-Bishop Beveridge, On Christ's Pre- of the word with the preceding promise, which was
sence with his Ministers. Some would translate  undoubtedly the greatest strength and joy of St.
og TAov coree  Tr atovor, until the conclusion of the Matthew's heart, "it is very natural," says Dr. Dodage; understanding by the expression the dissolu- dridge, " to suppose that it has some such reference
tion of the Jewish state. But as Christ's presence  as this to that promise:'Amen! blessed Jesus,with his surviving apostles and other ministers was so may it indeed be; and may this important proas necessary after the destruction of Jerusalem, and  mise be fulfilled to us and to our successors to the
the overthrow of the Jewish commonwealth, as be- remotest ages, in its full extent?' St. John uses the
fore these events, nothing can be more unreasonable  like term in more express language, in the last verse
than to limit these words by such an interpretation. but one of the Revelation: Surely I come quzickly,
Nor indeed can they with any propriety be inter- Amen! Even so, come; Lord Jesus."
252 




PREFACE
TO THE
GOSPEL OF SAINT MARlK.
IT is generally supposed by commentators, on the authority of ancient writers, that the person whom
St. Peter speaks of, 1st epistle, chap. v. 13, and terms, " Marcus his son," was the author of this
gospel; and that it was the second gospel that was written in order of time.~ Papias's testimony on
the former of these points, preserved by Eusebius, (Hist. Eccl., lib. iii. cap. 39,) is very important;
and, as he is the oldest witness, ought first to be produced. " This is what is related by the elder;"
(that is, John, not the apostle, but a disciple of Jesus;) " Mark, being Peter's interpreter, wrote exactly whatever he remembered, not indeed in the order wherein things were spoken and done by
the Lord; for he was not himself a hearer of our Lord, but he afterward, as I said, followed Peter,
who gave instructions as suited the occasions, but not as a regular history of our Lord s teaching.
Mark, however, committed no mistake in writing such things as occurred to his memory; for of this
one thing he was careful, to omit nothing which he had heard, and to insert no falsehood in his narrative." Such is the testimony of Papias, which is the more to be regarded, as he assigns his
authority, namely, John the elder, or presbyter, a disciple of Jesus, and companion of the apostles,
by whom he had been intrusted with a ministry in the church. Now, what is advanced by Papias,
on the authority of John, is contradicted by none. On the contrary, it is confirmed by all who take
occasion to mention the subject. But it will be sufficient to insert here the account given by Irenaeus,
(Adv. Haer., lib. iii. cap. 1,) which is the rather subjoined to that of Papias, because it serves to
ascertain another circumstance, namely, that the publication of Mark's gospel soon followed that of
Matthew. After telling us that Matthew published his gospel while Peter and Paul were preaching
at Rome, he adds, "After their departure, (e5%6ov,) Mark also, the disciple and interpreter of Peter,
delivered us in writing the things which had been preached by Peter." The Greek word rendered
" departure," in this sentence, like the English word by which it is so translated, may either denote
death, or a departure out of the city. It is here probably used in the latter of these senses, because,
according to the accounts given by some others, Mark's gospel was published in Peter's life-time, and
had his approbation. But, not to insist on this, which cannot be now ascertained, it is sufficient for
us that we know by whom this gospel was written, and whence the writer drew his information. Indeed this latter point has, from the earliest times, been considered as so well authenticated, that some
have not scrupled to denominate this, "T'ihe Gospel according to Peter." Not that they intended
thereby to dispute Mark's title to be esteemed the writer, but to express, in a stronger manner, that
every thing here advanced had thle sanction of that apostle's testimony, than whom no disciple more
closely attended our Lord's ministry, from its commencement to its consummation.
* Some have thought that the writer of this gospel was the person of whom mention is several times
made in the Acts and some of Paul's epistles, called " John, whose surname is Mark," and whose
mother's name was Mary, (Acts xii. 12,) of whom we are likewise told, (Col. iv. 10,) that he was
sister's son to Barnabas. But, from the little that we are able to collect out of the apostolical writings,
this appears rather improbable. Of John, surnamed Mark, one of the first things we learn is, that he
attended Paul and Barnabas in their apostolical journeys, when these two travelled together, Acts
xii. 25; xiii. 5. And when afterward there arose a dispute between them concerning him, insomuch
that they separated, Mark accompanied his uncle Barnabas, and Silas attended Paul. When Paul
was reconciled to Mark, which was probably soon after, we find him again employing Mark's assist253




PREFACE TO THE GOSPEL OF SAINT MARK.
ance, recommending him, and giving him a very honourable testimony, Col. iv. 10; 2 Tim. iv. 11;
Philem. 24. But we hear not a syllable of his attending Peter as his minister, or assisting him in
any capacity. This account is so different from that which the most ancient writers give of the
Evangelist Mark, that, though they cannot be said to contradict each other, they can hardly be understood as spoken of the same individual. To the above may be added, that no ancient author, in
speaking of this evangelist, ever calls him " John," (the name given to the nephew of Barnabas,) but
always "Mark."  In brief, the accounts given of Paul's attendant, and those of Peter's interpreter,
concur in nothing but the name " Mark," or " Marcus;" too slight a circumstance from which to conclude the sameness of the person, especially when we consider how common the name was at Rome,
and how customary it was for the Jews in that age to assume some Roman name when they went
thither.
That Mark wrote his gospel in Greek, is as evidently conformable to the testimony of antiquity, as
that Matthew wrote his in Hebrew. " Cardinal Baronius," says Dr. Campbell, " is the only person who
has strenuously maintained the contrary, affirming that this evangelist published his work in Latin.
I know no argument, worthy the name of argument, but one, that he produces in favour of his opinion.'This gospel,' says he,'was published at Rome for the benefit of the Romans. Can we then suppose it would be written in any other than the language of the place?' I shall admit that this gospel
was published at Rome; though that is not universally believed, some rather supposing it to have
been at Alexandria, after Mark had been intrusted with the superintendence of that church. But
though the design of the publication had been the benefit of those residing at Rome, it would not
have been exclusively intended for the, natives. Let it be observed, that the ministry of Peter, to
whom Paul tells us, Gal. ii. 7, the gospel of the circumcision was committed, was chiefly employed
in converting and instructing his countrymen the Jews, who abounded at that time in the imperial
city. Now, it was customary with such of the Jews as went abroad, (I may say, generally with
travellers of all nations, especially from the East,) to make themselves masters of the Greek tongue,
which was become a kind of universal language, and was more used by strangers at Rome, than the
language of the place. It was with such that the first Christian missionaries were principally concerned. The Apostle Paul, accordingly, wrote to them in Greek, and not in Latin, which would not
have been done, if the former language had not then been better understood in the Christian congregation than the latter. Now, if there was no impropriety in Paul's writing them a very long epistle
in Greek, neither was there any in Mark's giving them his gospel in that language.
" From this gospel, as well as from the former, we should readily conclude that the author was by
birth and education a Jew. The Hebraisms in the style, or examples of what has been called the
idiom of the synagogue, are very evident throughout the whole. At the same time, as some critics
have observed, there are several expressions here used which clearly indicate that the writer had
been accustomed for some time to live among the Latins. Not only does he use the Latin words
which are to be found in the other gospels, and seem to have been current in Judea, as, Xeyev,,' legion,'
and dnvaptov,' a denarius;' but he employs some which are peculiar to himself, as KEv7-ptOV,' centurion,' and a7reKsaarwp,' sentinel.' These have been pleaded as evidences that the original was Latin;
but, in fact, they are much stronger marks of a Greek writer who had lived some years among the
Latins, and had been accustomed to use such names of offices as were familiarly known in the place.
"Augustine considers this evangelist as the abridger of Matthew: Marcus Matthleum subsecutus
tanquam pedissequus et breviator ejus videtur. It is indeed true that Mark sometimes copies the very
expressions used by Matthew. That he is not, however, to be considered as an abridger, may be
evinced by the following reasons: First, he omits altogether several things related by Matthew,-our
Lord's pedigree, his birth, the visit of the Magians, Joseph's flight into Egypt, the cruelty of Herod.
As his intention appears to have been to give, in brief, the history of our Lord's ministry, he begins
very properly with the preaching of the Baptist. Again: there are some other things in Matthew,
whereof, though they fall within the time to which Mark had confined himself, he has taken no
notice; and some things are mentioned by Mark which had been overlooked by Matthew. Further:
he has not always followed the same arrangement with his predecessor; and his relation of some
facts, so far from being an abridgment of Matthew's, is the more circumstantial of the two. His style,
in general, instead of being more concise, is more diffuse. That he had read Matthew's gospel,
cannot be doubted. For their exact conformity in expression in several places, Grotius has an in254                                                          a




PREFACE TO THE GOSPEL OF SAINT MARK.
genious manner of accounting. He supposes that Mark had carefully read Matthew's gospel in the
original Hebrew, before it was translated into Greek; and that he had the particulars fresh in his
memory, when he was occupied in writing his gospel. Again: he supposes that the translator of
Matthew into Greek has thought it safest to adopt the expressions of Mark, wherever they would
suit the Hebrew, from which he was translating. But this, it must be confessed, though not implausible, is mere conjecture. It is generally our Lord's discourses which are abridged by Mark.
As to his miracles, he has rather more fully related them. The additional circumstances and incidents recorded in his gospel appear to rest upon the authority of the apostles, but principally on that
of Peter."
As to the travels and labours of this evangelist, it is said that for some time he preached the gospel,
in conjunction with St. Peter, in Italy and at Rome. Afterward, he was sent by him into Egypt,
fixing his chief residence at Alexandria, and the places thereabouts; where he was so successful in
his ministry, that he converted multitudes, both men and women, to the Christian faith. He afterward removed westward, toward the parts of Lybia, going through the countries of Marmorica,
Pentapolis, and others thereabouts, where, notwithstanding the barbarity and idolatry of the inhabitants, he planted the gospel. Upon his return to Alexandria, he ordered the affairs of the church, and
there suffered martyrdom in the following manner: About Easter, at the time the solemnities of
Serapis were celebrated, the idolatrous people, being excited to vindicate the honour of their deity,
seized St. Mark, when engaged in the solemn celebration of divine worship; and, binding his feet
with cords, dragged him through the streets and most craggy places to the Bucelus, a precipice near
the sea, and then for that night shut him up in prison, where he had the comfort of a divine vision.
Early the next morning the tragedy began again: they dragged him about in the same manner, till,
his flesh being raked off, and his blood run out, his spirits failed, and he expired. Some add that
they burned his body, and that the Christians decently interred his bones and ashes near the place
where he used to preach. This is supposed to have happened A. D. 68. Some writers assert, that
the remains of St. Mark were afterward, with great pomp, translated from Alexandria to Venice.
However, he is the tutelary patron of that republic, and has a very rich and stately church erected to
his memory. See the Encyclopaedia Britannica.
a                                                               255




THE GOSPEL
ACCORDING TU
SAINT MARK.
CHAPTER I.
We have in this chapter, (1,) The ministry and success of John the Baptist, answerable to the predictions of the prophets,
1-8. (2,) Christ's baptism by John, and attestation from heaven, 9-11. (3,) His temptation by Satan, and assistance
from angels in the wilderness, 12, 13. (4,) His labours in preaching, 14, 15, 21, 22, 38, 39; and prayer, 35. (5,) His
calling of disciples, 16-20. (6,) His rebuking and casting out an unclean spirit, to the astonishment of the spectators,
23-28. (7,) His curing Peter's mother-in-law of a fever, 29-31. (8,) His healing all that came to him, 32-35. (9,) His
healing a leper, and charging him to conceal the cure, 40-45.
A. M. 4030. THE  beginning of the gospel of  Prepare ye the way of the Lord, A. M. 4030
A. D. 26.   -                                                                              A. D. 26.
Jesus Christ, a the Son of God;   make his paths straight.
2 As it is written in the prophets, b Behold,   4 d John did baptize in the wilderness, and
I send my messenger before thy face, which  preach  the baptism  of repentance,'for the
shall prepare thy way before thee;                 remission of sins.
3 a The voice of one crying in the wilderness,   5 e And there went out unto him all the land
3 att. xiv. 33; Luke i. 35; John i. 34.-b Mal. iii. 1; iii. 4; John i. 15, 23. —a Matt. iii. 1; Luke iii. 3; John iii.
Mfatt. x.. 14' " i1k3, vii. 27. —   [sa. xl. 3; Matt. iii. 3; Luke  23.-1 Or, unto.  e Matt. iii. 5.
NOTES ON CHAPTER I.                   of by those prophets, being sent of God for that end;
Verses 1-3. The beginning of the gospel-That did baptize in the qwilderness-Which lay oast from
is, of the gospel history; of Jesus Christ, the Son  Jerusalem, along the river Jordan and the lake Asof God-Who was, or is, in the bosom of the Father, phaltites, also called the Dead sea. By wilderness,
John i. 18, and came down from heaven, John iii. 13, in the Scriptures, it is plain that we are not always
to reveal his Father's will unto us, to confirm his  to understand what is commonly denominated so
doctrine by a great variety of astonishing miracles, with us, a region either uninhabitable or uninhabited.
to set us a perfect example of every branch of piety  No more seems to have.been denoted by it than a
and virtue, to expiate our sins by the sacrifice of  country fitter for pasture than for agriculture, mounhimself, and to abolish death, with respect to such  tainous, woody, and but thinly inhabited. These
as believe aright in him, by rising from the dead as  epneote, wildernesses, did not want their towns and
the first-fruits of them that sleep. The evangelist villages.  And preach the baptism of repentancespeaks with strict propriety in this sentence, for the  That is, preach repentance, and baptize as a sign
beginning of the gospel is in the account of John  and means of it. Thus John endeavoured to prethe Baptist, contained in the first paragraph; the  pare men for the coming of that Messiah who was
gospel itself in the rest of the book. Thus the verse  to save his people from  their sins. See notes on
must be considered as being connected with the fol- Matt. iii. 2, 3. This baptism, says Dr. Lightfoot,
lowing, and as signifying that the gospel of Jesus  may belong to children, though it be the baptism of
Christ began, according to the prediction of the  repentance, and they know not what repentance
prophets, with the preaching and baptism of John  means; for it requireth not their repentance at the
the Baptist. In styling Jesus the Son of God, while  receiving of this sacrament, but it engageth them to
the other evangelists describe him chiefly as the Son  it for the time to come, namely, when they shall
of man, Mark gives him  a title the most likely, as  come to the use of reason, and the knowledge of
being the most august, to engage the attention and  the engagement. And so was it with the children
obedience of the Romans, those lords of the earth, that were circumcised; for they by that sacrament
to the religion which was promulgated by him. became debtors to observe the whole law, Gal. v. 3,
Behold, I send my messenger, &c. —See notes on  when they knew not what obedience or the law
Mal. iii. 1; Matt. xi. 10. The voice of one, &c.-  meant; but that bound them to it when they came
See notes on Isa. xl. 3; Matt. iii. 3.            to years of knowledge and discretion.
Verse 4. John-Who was the very person spoken    Verses 5-8. There went out to him all Judea, &c.
256                                                                 a




Ministry of John the Baptist.           CHAPTER I.               Jesus tempted in the wilderness.
A. M. 4030. of Judea, and they of Jerusalem, and  10 m And straightway coming up A. M. 4031.
A. D. 26.                                                                            A. D. 27.
were all baptized of him in the river out of the water, he saw the heavens
of Jordan, confessing their sins.               2opened, anid the Spirit like a dove descending
6 And John was f clothed with camel's hair, upon hinl.
and with a girdle of a skin about his loins;   11 And there came a voice from  heaven,
and he did eat g locusts and wild honey;        saying, n Thou art my beloved Son, in whom
7 And preached, saying, h There cometh one I am well pleased.
mightier than I after me, the latchet of whose   12 T 0 And immediately the Spirit driveth
shoes I am not worthy to stoop down anJ un- him into the wilderness.
loose.                                           13 And he was there in the wilderness forty
8 i I indeed have baptized you with water: days, tempted of Satan; and was with the wild
but he shall baptize you k with the Holy Ghost. beasts; P and the angels ministered unto him.
9 ~[ 1And it caine to pass in those days, that   14 IT q Now after that John was put in priJesus came from Nazareth of Galilee, and was son, Jesus came into Galilee, r preaching the
baptized of John in Jordan.                    gospel of the kingdom of God,
f Mant. iii. 4. —g Lev. xi. 22.-h Matt. iii. 11; John i. 27; 13; Luke iii. 21. —-- Matt. iii. 16; John i. 32. —- Or, cloven,
Acts xiii. 25.- i Acts i. 5; xi. 16; xix. 4.-k Isa. xliv. 3; Joel or, rent.-  n Psa. ii. 7; Matt. iii. 17; Ch. ix. 7. —o Matt. iv. 1;
ii. 28; Acts ii. 4; x. 45; xi. 15, 16; 1 Cor. xii. 13.   Matt. iii. Luke iv. 1. —  Matl. iv. I1.-q Matt. iv. 12.  r Matt. iv. 23.
-So disposed were the people to receive his bap- I7epL avr7, he waited for John's testimony concerning
tism. See note on Matt. iii. 5. The latchet of him. Accordingly, St. Peter represents Christ as
whose shoes, &c. —That is, whose servant I am not beginning thus to preach from Galilee, after the
worthy to be, or to perform for him the meanest baptism which John preached was ended, Acts x. 37.
offices. He shall baptize you with the Holy Ghost Now hence it is evident, that his coming into Galilee,
-The promise of which is made to you and your mentioned Luke iv. 14, must refer to the same time,
children, Acts ii. 39; where see the note, and on  that so all the evangelists may agree.  The time is
Matt. iii. 11.                                  fulfilled-The time of my kingdom, foretold by
Verses 9-11. It came to pass in those days-Of Daniel, and expected by you, is fully come. The
John's baptism at the river Jordan; that Jesus came kingdon of God is at hand-That kingdom which
from  Nazareth of Galilee-Where he lived for God is about to erect by the Messiah, (foretold by
many years in a retired manner, with his parents; Daniel, chap. ii. 44; and vii. 14,) whereby he will
and was baptized of John in Jordan-Near Betha- rescue men from the dominion of Satan and of sin,
bara. John i. 28. See on Matt. iii. 13-17.      of the world and of the flesh, and constitute them
Verses 12,13. Immediately the Spirit driveth him  his loyal subjects and obedient servants; whereby
-Gr. eX6a;Uet, thrusteth him out, or, sends him away, he will reign in them, as well as over them, ruling
as the same word signifies, verse 43. Luke says, their hearts by his grace as well as their lives by his
ivyeo, he was moved, or led; Matthew, avxtO17, he laws; that kingdom, which is not in word, but in
was led up, namely, from the plain of Jordan. He power, 1 Cor. iv. 20, which is righteousness, internal
was forty days tempted of Satan-Invisibly. After and external, love to God and all mankind, and obethis followed the temptation by him in a visible  dience flowing therefrom; peace with God and peace
shape, related by Matthew. These forty days, says of conscience, consequent on deliverance from the
Dr. Lightfoot, the holy angels ministered to Christ guilt and power of sin, and joy in the Holy Ghost,
visibly, and Satan tempted him invisibly; at the end  arising from the Holy Spirit's influences assuring us
of them, Satan puts on the appearance of an angel of our adoption into the family of God, inspiring us
of light, and pretends to wait on him as they did. with a lively hope of his glory, Gal. iv. 6; Rom. v. 2;
See on Matthew iv. 2-11. And was with the wild  and giving us an earnest of our future inheritance in
beasts-Though they had no power to hurt him. our hearts, Eph. i. 14. See note on Rom. xiv. 17.
Mark, we may observe, not only gives us a compen- This kingdom of God, of which believers are posdium of Matthew's gospel, but likewise several va- sessed on earth, is at once a preparation for, and an
luable particulars, which he and the other evangel- earnest of, the kingdom of God in heaven. Repent
ists have omitted; especially such particulars as ye, and believe the gospel-That you maybe Christ's
might enable the Romans, or Gentiles in general, loyal subjects in time and in eternity, and be made
better to understand him. Thus, as a Roman might partakers of this two-fold kingdom. Observe well,
not know how wild and uninhabited the deserts of reader, the one, only way leading to the kingdom of
Arabia were, in which Christ was tempted, he adds God on earth and in heaven, is, repentance toward
here, that he was with the wild beasts.         God, productive of fruits worthy of repentance, and
Verses 14, 15. After John was put in prison-By  faithk in our Lord Jesus Christ, and in the great
Herod; Jesus came into Galilee, preaching, &c.-  truths and precious promises of his holy gospel.
Till that time, say the fathers, avcue/e avrov uaprvp7caLa   i See on Matt. iii. 2; John i. 12; and iii. 16.
VOL. I.            ( 17 )                                          257              a




Jesus rebukes and casts,                 ST. MARK.                        out an unclean spirit.
A. M. 4034.  15 And saying, s The time is ful-  20 And straightway he called them: A. M. 4034.
A. D. 30.                                     fd A. D. 30.
filled, and t the kingdom of God is at and they left their father Zebedee in  A.D.
hand: repent ye, and believe the gospel.       the ship with the hired servants, and went after
16 ~ uNow  as he walked by the sea of him.
Galilee, he  saw  Simon, and  Andrew  his  21 Z And they went into Capernaum; and
brother, casting a net into the sea: for they  straightway on the sabbath day he entered into
were fishers.                                   the synagogue and taught.
17 And Jesus said unto them, Come ye after   22 a And they were astonished at his docme, and I will make you to become fishers of trine: for he taught them  as one that had
men.                                            authority, and not as the scribes.
18 And straightway x they forsook their nets,  23 IT b And there was in their synagogue a
and followed him.                               man with an unclean spirit; and he cried out,
19 Y And when he had gone a little further   24 Saying, Let us alone; c what have we to
thence, he saw James the son of Zebedee, and  do with thee, thou Jesus of Nazareth? art thou
John his brother, who also were in the ship  come to destroy us? I know thee who thou art,
mending their nets.                             the Holy One of God.
s Dan. ix. 25; Gal. iv. 4; Eph. i. 10.-t Matt. iii. 2; iv. 17.  y Matt. iv. 21.- z Matt. iv. 13; Luke iv. 31. — a Matt. vii. 28u Matt. iv. 18; Luke v. 4.-x Matthew xix. 27; Luke v. 11.  b Luke iv. 33.. c Matt. viii. 29.
Verses 17-20. Come, and I will make youfishers  he cried out in great terror: saying, in the name of
of men-I will enable you to draw them into my  all the rest, Let us alone, &c. Art thou come to detrue church by the net of my gospel. And straight- stroy us-By driving us out of our abodes on earth
way-Upon his call; leaving their niets, they fol- to the regions of darkness? Iknow thee-Under all
lowed him-From this time they forsook their em- the disadvantages of thy present appearance, I can
ploy, and constantly attended him. Happy they  sufficiently discern who thou art, the Holy Onze of
who follow Christ at the first call! When he had  God-WVhom he hath sanctified and sent into the
gone thence, he saw James-See on Matt. iv. 21. world for the destruction of my kingdom, and thereMending their nets, which they had washed, Luke  fore I dread thee. It seems plain, from what is said
v. 2. The Greek word, icaraprt;ovraf, here rendered  afterward, verse 27, that the other persons then
mrending, or refitting, signifies also preparing, or present did not know Jesus to be the Son of God;
making.                                         how then should the demoniac know this if he had
Verses 21, 22. And they wenzt into Capernau-m-  been only mad, as some vainly suppose, and not
When our Lord had thus called Peter, Andrew, really possessed by an evil spirit?  This case was
James, and John, they all left the side of the lake, so remarkable, that, as the evangelist adds, immediand entered with him into the city of Capernaum. ately our Lord's fame spread abroad throughout
And straightway on the sabbath day-Doubtless the  all the region round about Galilee.  However,
next sabbath, which was probably the very next day. though madmen might not know Christ, the devils
The word for sabbath day, rote aa06aatv, is in the  could not be ignorant of him, from the time of his
plural number, and the expression is frequently the  baptism, when the voice from heaven said, This is
same where it is evidently to be understood of a mny beloved Son, &c., and therefore Satan soon after,
particular day, as Matt. xii. 1; xxviii. 1; Acts xiii. 14. in one of his temptations, says, If thou be the Son of
And taught-Declared the important truths which  God, &c., Matt. iv. 6. And Jesus rebuked himhe was in so extraordinary a manner commissioned  Not being willing to receive any testimony from
to reveal and vindicate. And they were astonished  Satan.  When the unclean spirit had torn himat his doctrine-Were again struck with amazement Or convulsed him, as owrapaCav seems here to mean.
at it, as they had been when he first came to preach  Accordingly, orTapay/zov, as Grotius has observed, is
among them. See Luke iv. 23, and note on Matt. sometimes used to signify a convulsion. It is cervii. 28. There seems to have been something in the  tainly much more natural, as Doddridge observes,
discourses, as well as in the miracles of this last to understand the expression thus, than to suppose
sabbath that he spent among them at this time, which  the devil to have torn him, according to the comraised their wonder, and affected them in a peculiar mon meaning of the word torn, which leaves the
manner, as appears from.the multitude of sick peo- reader to imagine that he grievously wounded him,
pie which were brought to him that evening, verses when Luke expressly says, he hurt him not. And
32, 33; Luke iv. 40; Matt. viii. 16.            cried with a loud voice-Or, noise, rather, for'he
Verses 23-28. And there was in their synagogue  was forbidden to speak. Christ would neither sufa man with an unclean spirit-Luke, which had a  fer those evil spirits to speak in opposition, nor yet
spirit of an unclean devil. And he cried out —luke, in favour of him. He needed not their testimony,
with a loud voice. As soon as the devil saw Jesus, nor would encourage it, lest any should infer that
dreading his power, and expectingtobe dispossessed, he acted in concert with them. Luke says, Wlhen
258                                           (17* )              a




Jesus heals various diseases,           CHAPTER I.                         and casts out devils.
A. M. 4035.  25 And Jesus drebuked him, saying, and lifted her up; and immediately A.. 4035
A. D. 31.                                                                            A. D. 31.
Hold thy peace, and come out of him. the fever left her, and she ministered
26 And when the unclean spirit e had torn  unto them.
him, and cried with a loud voice, he came out  32 ~T  gAnd at even, when the sun did set,
of him.                                         they brought unto him  all that were diseased,
27 And they were all amazed, insomuch that and them that were possessed with devils.
they  questioned among themselves, saying,   33 And all the city wvas gathered together at
What thing is this? what new doctrine is this? the door.for with authority commlandeth he even the   34 And he healed many that were sick of
unclean spirits, and they do obey him.          divers diseases, and cast out many devils; and
28 And immediately his fame spread abroad  h suffered not the devils 3 to speak, because they
throughout all the region round about Galilee. knew him.
29 ~ f And forthwith, when they were come   35 ~T And i in the morning, rising up a great
out of the synagogue, they entered into the  while before day, he went out and departed
house of Simon and Andrew, with James and  into a solitary place, and there prayed.
John.                                            36 And Simon, and they that were with him,
30 But Simon's wife's mother lay sick of a followed after him.
fever; and anon they tell him of her.           37 And when they had found him, they said
31 And he came and took her by the hand, unto him, All men seek for thee.
a Verse 34.  e Chapter ix. 20. —  Matt. viii. 14; Luke iv. h1 Chap. iii. 12; Luke iv 41; See Acts xvi. 17, 18. - Or, to
38.   li Matt. viii. 16; Luke iv. 40.        say 4hat they knew him.- i Luke iv. 42.
the devil had thrown hin in the mnicst, he came out them, and cured them all. And he stffered not the
of him-It is remarkable, that in all the cures of this devils to speak, because they knew him-Luke,
sort which our Lord performed, the person to be knew that he'was the Christ-That is, according to
cured was seized with the disorder in its violence at the hypothesis of those who consider the Scriptural
the time of the cure, and raised from the stupor of demoniacs as being only diseased persons, he suf
the fit to perfect health in an instant. The reason Ifeed not the diseases to speak, because they knew
was. that thus the reality and greatness both of the  him! The fact seems to have been this, the demons,
disorder and the cure were fully proved, to the con- in addressing Jesus, honoured him with the title of
viction of every beholder. And they wtere allamazed  the Messiah. This, his enemies said, they never
-At so miraculous a cure; insomuch that they ques- would have done, had he not been in compact with
tioned among themselves-w-Inquired of each other, them. Therefore, our Lord would not have their
and reasoned together, saying, What new doctrine  testimony, because it was a real and intended defais this?-Luke, rig 6 2 oyoe sror, what a word is this! mation of him; and because he foresaw that it would
How powerful is this man's word, or command! for be made a bad use of by men of evil minds.
with authority comgmandeth he even the unclean    Verses 35-39. And in the morning, a great while
spirits-An indubitable proof that his doctrine was before day-Evvvov Ziav, When the night was very
attended with an extraordinary power: and imme- far advanced, or, wzhen it was yet deep night, he
diately his fame-Raised by this signal miracle, went out, &c. —Thus diligently did the Son of God
spread abroad throughout all the region-And made  labour for us! After the preceding day had been
way for his reception in the progress which he  spent in preaching, and the evening in workingmiraafterward took into every place of the neighbouring  cles, Jesus allowed himself but a very short repose.
country.                                        And departed into a solitary place-Withdrawing
Verses 29-34. They entered into the house of Si- not only from the multitude, but even from his dismnon-That is, of Peter. See the notes on Matt. viii. ciples; for the company of the best friends is not
14-17. And all the city was gathered together at always seasonable nor acceptable. There are times
the door-Namely, of the house in which Jesus was; and cases when a true Christian would not be willsome coming as humble petitioners for themselves ing that his dearest friends should be witnesses of
or their friends, others as spectators of the surprising  what passes between God and his soul. By retiring
miracles which he wrought, and some probably to  thus early in the morning for prayer, our Lord
hear and be instructed by his discourses. O what a teaches that the morning is a fit season, yea, the best
fair prospect was here! Who could then have ima- season, for private duties. Then our spirits are
gined that all these blossoms would die away without most fresh, and our minds most free, before the
fruit? And he healed many-Luke says, chap. iv. cares and distractions of the day have broken in
40, He laid his hands on every one of them and  upon us. It is better to go from prayer to business,
healed them. The sight of so many of the human  than from business to prayer. But not only early in
kind in distress, moved him; and he took pity on the morning, but at other convenient times. we find
a                                                              259




Jesus casts out devils,                   ST. MARK.                             and heals a lever
A.M. 4035.  38 And he said unto them, k Let ately the leprosy departed from him, A. M.4035.
A. D. 31.                                                                               A.D.a.
us go into the next towns, that I and he was cleansed.
may preach there also: for 1 therefore came I   43 And he straitly charged him, and forthforth.                                           with sent him away;
39 m And he preached in their synagogues   44 And saith unto him, See thou say nothing
throughout all Galilee, and cast out devils.     to any man; but go thy way, show thyself to
40 IT " And there camne a leper to him, be- the priest, and  offer for thy cleansing those
seeching him, and kneeling down to him, and  things o which Moses commanded, for a testisaying unto him, If thou wilt, thou canst make  mony unto them.
me clean.                                         45 P But he went out, and began to publish
41 And Jesus, moved with compassion, put it much, and to blaze abroad the matter, insoforth his hand, and touched him, and saith  much that Jesus could no more openly enter
unto him, I will; be thou clean.                 into the city, but was without in desert places:
42 And as soon as he had spoken, immedi- q and they came to him from every quarter.
k Luke iv. 43.1- Isa. lxi. 1; John xvi. 28; xvii. 4..m Matt. o Lev. xiv. 3, 4, 10; Luke v. 14.-P Luke v. 15.-  q Chapter
iv. 23; Luke iv. 44. n Matt. viii. 2; Luke v. 12.                 ii. 13.
our Lord retiring to pour out his soul in prayer to his I'smallest villages as in the largest cities, when God
heavenly Father, hereby showing all his followers  calls them thereunto. Let the place be never so
the great importance of cultivating communion with  obscure and mean, and the congregation never so
God in private: and those who are employed in his  small and poor, the greatest must not think it bepublic service should especially attend to this, lest, neath them to go and instruct them, though but a
while they keep the vineyard of others, their own  handful of people. And he preached throughout all
should be neglected and empoverished. And Simon,  Galilee-Not drawn from his purpose by the perc., followed after him —When the day was some- suasions, however importunate, of his friends. And
what advanced, and crowds of people came to in- cast out devils-Working also divers miracles to
quire after him, Peter, and they that were with him  illustrate and confirm his doctrine. See on Matt.
-That is, those who have been already mentioned  iv. 23.
as his partners and companions, guessing where he    Verses 40-44. And there came a leper, &c. —Conwas, went out and followed after him; and said, All cerning the miracle recorded in these verses, see
men seek for thee-They were glad that their Mas- the notes on Matt. viii. 2-4.
ter was- become so popular already, and wished him  Verse 45. But he vent out, and began to publish
to appear in public yet more in that place, because  it much, &c.-But the man, instead of concealing
it was their own city, and men are apt to be partial the cure, was so overjoyed at the suddenness and
to the places with which they are particularly ac- greatness of the blessing, end of the divine mercy
quainted, and in which they feel themselves pecu- manifested toward him in so miraculous a deliverliarly interested. And he said, Let us go into the  ance, that he could not forbear publishing it everynext towns-The villages in the neighbourhood; where; insomuch that Jesus could no more openly
that I may preach there also-And work miracles  enter into the city-Namely, of Capernaum: to
there; for therefore came I forth-Not to be con- prevent which inconvenience, as well as for the
stantly resident in one place, but to go about doing  other reasons mentioned in the note on Matt. viii. 4,
good.  It being Christ's design to propagate the  our Lord had enjoined him silence: but twas withgospel everywhere, he would not confine his minis- out, in desert places —Was obliged to retire into a
try to any particular place, no, not to the great city  neighbouring wilderness, to refresh his body with
of Capernaum; but resolves to preach the word in  rest, and his spirit with meditation and prayer.
the smallest towns and villages. Herein he set min- And they came to him from every quarter-Even
isters an instructive example, showing them that into the wilderness, remote as it was from the habithey must be as willing to preach the gospel in the  tations of many of them.
CHAPTER II.
In this chapter we have, (1,) Christ's healing a man that was sick of the palsy, 1-12. (2,) His calling Matthew from the
receipt of custom, and his eating upon that occaszon with publicans and sinners, and justifying himself in so doing, 13-17.
(3,) His justifying his disciples in not fasting so much as those of the Pharisees did, 18-22. (4,) His justifying them
in plucking the ears of corn on the sabbath day, 23-28. All which passages we had before, Matt. ix. and xii.
260                                                               a




A man szck oJ                           CHAPTER II.                            the palsy healed.
A. M. 4035. AND  again a he entered into Ca- him for the press, they uncovered the A. M. 4035
A. D. 31AA.  A.D). 31,
pernaum, after some days; and  roof where he was: and when they
it was noised that he was in the house.         had broken it up, they let down the bed where2 And straightway many were gathered to- in the sick of the palsy lay.
gether, insomuch that there was no room to re-  5 When Jesus saw  their faith, he said unto
ceive them, no, not so much as about the door: the sick of the palsy, Son, thy sins be forgiven
and he preached the word unto them.             thee.
3 ~ And they come unto him, bringing one   6 But there were certain of the scribes sitting
sick of the palsy, which was borne of four.    there, and reasoning in their hearts,
4 And when they could not come nigh unto   7 Why doth this man thus speak blaspheaMatt, ix. 1; Luke v. 18.
NOTES ON CHAPTER II.                 ya6av rv s-eyTv 0ors ~v, Kal, eopvbavrer xat Xoa rov Kpap6aVerses 1, 2. And again-After having been in  rov, they took up the covering, and having broken,
desert places for some time, he returned privately  or pulled up, namely, as much of the frame or adto Capernaum. It was noised that he was in the joining tiles as was necessary, they let down the
house-The rumour immediately spread, that he  couch, which they held by the corners, or by ropes
was come to the city, and was in Peter's house. fastened to the corners of it, and so placed him beAnd straightway mnazy were gathered together —  fore Jesus while he was preaching to the people who
His arrival was no sooner known than such a mul- were within, and to as many of those who stood
titude was gathered together that the house could  without in the court as could hear.
not contain them; nor even the court before the    Some think a more satisfactory interpretation of
door.  Hitherto the general impression on their this passage may be givenby referring to Dr. Shaw's
hearts continued. Hitherto, even at Capernaum, account of the houses in the East. "They are
most of those who heard, received the word with  built," he says, " round a paved court, into which
joy.  And he preached the word unto them-He  the entrance from the street is through a gateway,
preached to as many as could hear him; and among  or passage-room, furnished with benches, and suffithe rest, as we learn, Luke v. 17, to many Pharisees  ciently large to be used in receiving visits, or transand teachers of the law, who on the report of his  acting business. The stairs, which lead to the roof,
miracles were come from all quarters to see his are never placed on the outside of the house in the
works, and judge of his pretensions.            street, but usually in the gateway or passage-room
Verses 3-4. And they come, bringing one sick of to the court, and sometimes at the entrance within
the palsy-See on Matt. ix. 2, &c. Which was borne  the court.  This court is called in Arabic, the
offour-One at each corner of the sofa or couch. middle of the house, and answers to the midst, in
And when they could not come nigh unto him for Luke. It is customary to fix cords from the parapetthe press-The great crowd of people collected to- walls (Deut. xxii. 8) of the flat roofs across this
gether, and feared a delay might lose so precious an  court, and upon them to expand a veil or covering,
opportunity, they uncovered the roof-Of the apart- as a shelter from the heat. In this area, probably,
ment where he was-Which was a room that had no  our Saviour taught. The paralytic was brought
chamber over it, the houses in the East being low, upon the roof by making a way through the crowd
having generally a ground floor only, or one upper to the stairs in the gateway, or by theterraces of
story. This house also, like other houses in that the adjoining houses. They rolled back the veil,
country, had doubtless a flat roof with a battlement and let the sick man down over the parapet-wall of
round it, (Deut. xxii. 8,) and a kind of trap-door, by  the roof into the area or court of the house before
which persons within could come out upon it to  Jesus."  This interpretation,however, seems hardly
walk and take the air, or perform their devotions. consistent with the original expressions used byMark
(See 2 Kings xxiii. 12; Acts x. 9.) This door, when  and Luke, particularly the latter, who says, chap.
shut, lying even with the roof, made a part of it, and  v. 19, Ata r7v KepauLv icai79cav avrov avv rO ItLVtiv6L
was probably well fastened to secure the house  They let himn down through the tiling with his couch.
against thieves. The bearers therefore of the para-   Verses 5-12. When Jesus saw their faith-The
lytic, prevented from bringing him in at the door by  faith of the bearers of the paralytic, as well as of the
the crowd, bear him up by some other stair to the  paralytic himself, manifested by their making these
roof of this room, and finding this trap-door fastened  extraordinary efforts to bring him to Jesus, he had
below, were obliged to break it open before they  compassion on the afflicted person, and, previously
could get entrance; and probably also, in order to  to his cure, declared publicly that his sins were forlet down the sick man and his couch, to make the  given. But there were certain of the scribes, &c.opening wider, which they might do, either by re- See whence the first offence cometh!-As yet not
moving the frame of the trap-door, or some of the  one of the plain, unlettered people, were offended.
tiles adjoining to it, with the laths supporting them; They all rejoiced in the light, till these men of
all which Mark fitly expresses by the words, ate'e- learning came, to put darkness for light, and light
a                                                              261




A man sick of the palsy healed.         ST. MARK.         Jesus eats with publicans and sinners.
A. M. 4035. mies? b who can forgive sins but  13 ~ e And he went forth again by A. M. 4035.
A. D. 3                                                                            A.. 31.
A God only?                          the sea-side; and all the multitude
8 And immediately c when Jesus perceived  resorted unto him, and he taught them.
in his spirit that they so reasoned within them-  14 f And as he passed by, he saw Levi the
selves, he said unto them, Why reason ye these son of Alpheus sitting   at the receipt of custhings in your hearts?                       tom, and said unto him, Follow me.  And he
9 d Whether is it easier to say to the sick of arose and followed him.
the palsy, Thy sins be forgiven thee; or to say,  15 ~ g And it came to pass, that as Jesus
Arise, and take up thy bed, and walk?         sat at meat in his house, many publicans and
10 But that ye may know that the Son of sinners sat also together with Jesus and his
man hath power on earth to forgive sins, (he disciples; for there were many, and they folsaith to the sick of the palsy,)              lowed him.
11 I say unto thee, Arise, and take up thy   16 And when the scribes and Pharisees saw
bed, and go thy way into thy house.           him eat with publicans and sinners, they said
12 And immediately he arose, took up the  unto his disciples, How is it that he eateth and
bed, and went forth before them all; insomuch  drinketh with publicans and sinners?
that they were all amazed, and glorified God,  17 When Jesus heard it, he saith unto them.
saying, We never saw it on this fashion.       h They that are whole have no need of the
b Job xiv. 4; Isa. xliii. 25.-c Matt. ix. 4..d Matt. ix. 5. where the custom was received.  g Matt. ix. 10.  h Matt. ix.
e Matt. ix. 9.-f Matt. ix. 9; Luke v. 27. -- Or, at the place 12, 13; xviii. 11; Luke v. 31, 32; xix. 10; 1 Tim. i. 15.
for darkness. Wo to all such blind guides! Good  as the word etrretv often signifies,) Arise,and walk
had it been for these if they had never been born. -That is, whether is easier, to forgive sins, or to
O God, let me never offend one of thy simple ones! remove that which is inflicted as their punishment?
Sooner let my tongue cleave to the roof of my  The Pharisees could not but be sensible that these
mouth! These scribes, hearing what Christ said, things were one and the same, and therefore they
were exceedingly provoked. And though they did  ought to have acknowledged that the power which
not openly find fault, they said in their own minds, did the one could really do the other also. If it be
or, perhaps, whispered to one another, Why doth  objected to this, that the prophets of old wrought
this man thus speak blasphemies?-" The word  miraculous cures of diseases, but never claimed the,2acoamela, blasphemy, in profane writings, signifies power of forgiving sins, neither could claim it; the
slander, calumny, or any kind of opprobrious lan- answer is, that the cases are widely different; none
guage. But in Scripture it denotes opprobrious  of the prophets ever pretended to work miracles by
speeches against God's being, attributes, or opera- his own power, as Jesus did. The Pharisees making
tions, such as when we ascribe to God the infirmi- no answer, Jesus, without troubling himself any
ties of men, or to men the perfections and operations further, (except to tell them, that what he was about
of God; it signifies also irreverent speeches, ad- to do would demonstrate his power on earth to fordressed immediately to God, such as when we curse  give sins,) turned to the paralytic, and bade him
God, as Job's wife desired him to do."-Macknight. rise up and carry away his bed. And the words
The meaning of the word here is, Why doth this were no sooner pronounced, than the cure was acfellow arrogantly assume to himself what belongs complished: the man was made active and strong in
to God? a sense which it has Matt. xvi. 65, and in  an instant. He arose, took up his bed with surother passages. These Pharisees and teachers of prising vigour, and went off, astonished in himself,
the law, being ignorant of our Lord's divinity, and raising astonishment in all who beheld him.
thought he was guilty of blasphemy in pretending  The Pharisees indeed, it seems, were only conto forgive the man his sins, because it was an as- founded; but the rest of the people were not only
suming of what God had declared to be his incom- struck with amazement, but affected with a high
municable prerogative, Isa. xliii. 25. Whereupon  degree of reverence for God, and admiration of his
Jesus, knowing all that passed, immediately rea- power and goodness, glorifying him, and saying,
soned with them on the subject of their thoughts,  We never saw it on thisfashion i
by which he gave them to understand that it was   Verses 13-17. And all the multitude resorted unto
impos,: ble for any thought to come into their minds him-Namely, by the sea-side.  And he taught
without his knowledge, and consequently proved  them —As readily there as if he had been in a synahimself to be endued with the omniscient Spirit of gogue. And as he passed by he sa'w Levi, that is,
God. He next demonstrated, by what he said to  Matthew, sitting, &c.-See on Matt. ix. 9-13. M1aany
them, that the power he claimed did really belong publicanzs and sizners sat with Jesus-Some of
to him, demanding, Whether is it easier to say — them, doubtless, invited by Matthew, moved with
Namely, with authority, so as to effect what is said; compassion for his old companions in sin. But the
Thy sins be forgiven thee, or to say, (to comnmalnd,  nest words, For they were many~ and theyfollowe
262




Jesus excuses and                       CHAPTER III.                         justifies his disciples.
A. M. 4035. physician, but they that are sick:' I ties will be marred: but new  wine A. M. 4035.
A. D. 31.                                                                               A.D. 31.
came not to call the righteous, but must be put into new bottles.
sinners to repentance.                             23 ~ k And it came to pass, that he went
18     1 And the disciples of John and of the  through the corn-fields on the sabbath day;
Pharisees used to fast: and they come and and his disciples began, as they went, lto
say unto him, Why do the disciples of John  pluck the ears of corn.
and of the Pharisees fast, but thy disciples   24 And the Pharisees said unto him, Behold,
fast not?                                       why do they on the sabbath day that which is
19 And Jesus said unto them, Can the chil- not lawful?
dren of the  bride-chamber fast, while  the   25 And he said unto them, Have ye never
bridegroom  is with them?  As long as they  read  mwhat David did, when he had need,
have the bridegroom with them, they cannot and was a hungered, he and they that were
fast.                                            with him?
20 But the days will come, when the bride-   26 How  he went into the house of God, in
groom  shall be taken away from  them, and  the days of Abiathar the high-priest, and did
then shall they fast in those days.              eat the show-bread, n which is not lawful to eat,
21 No man also seweth  a piece of 2 new  but for the priests, and gave also to them which
cloth on an old garment: else the new piece  were with himn?
that filled it up taketh away from the old, and   27 And he said unto them, The sabbath
the rent is made worse.                          was made for man, and not man for the sab22 And no man putteth new  wine into old  bath:,ottles: else the new  wine doth burAt the   28 Therefore 0the Son of man is Lord also
bottles, and the wine is spilled, and the bot- of the sabbath.
Matt. ix.14; Luke v. 33.-2 Or, raw, or, unwrought.- k Matt. 1 Deut. xxiii. 25.  m 1 Sam. xxi. 6.-n Ex. xxix. 32, 33 ~
xii. 1; Luke vi. 1.                         Lev. xxiv. 9.-~ Matt. xxii. 8.
him, seem to imply that the greater part, encouraged  was in Levi's house, and bore some resemblance to
by his gracious words and the tenderness of his be- the former. But of this see the notes on Matt.
haviour, and impatient to hear more, stayed for no  ix. 14-17, where the whole passage occurs.
invitation, but pressed in after him, and kept as   Verse 23. He went through the corn-fields-This
close to him as they could. And the scribes and  passage we had Matt. xii. 1-8, where it was largely
the Pharisees said-So now the wise men, being  explained. InthedaysofAbiatharthehigh-priestjoined by the saints of the world, went a little fur- From the passage in the history referred to, (1 Sam.
ther in raising prejudices against our Lord. In his xxi. 1-9,) it appears that Abimelech, the father of
answer he uses, as yet, no harshness, but only calm, Abiathar, was then high-priest; Abiathar himself not
dispassionate reasoning.  I came not to call the  till some time after. This phrase, therefore, only
righteous —Therefore if these were righteous, I means, In the time of Abiathar, who was afterward
should not call them. But now they are the very  high-priest.  The sabbath was madeforman-And
persons I came to save.                          therefore must give way to man's necessity.  The
Verses 18-22. The disciples of John and of the  Son of man is Lord also of the sabbath-Being the
Pharisees used to fast-The evangelist here relates  supreme Lawgiver, he has power to dispense with
another occurrence, which happened while Jesus  his own laws, and with this in particular
CHAPTER III.
7'Ths chapter coincides with Matt. x. and xii. (1,) The Phar'sees, hating him, consult together how they may destroy him
for his healing a man's withered hand on the sabbath, 1-6. (2,) Great multitudes resort to him from all parts, haymng
been informed of his astonishing miracles: the sick are healed, and devils are dispossessed and forbidden to confess him,
7-12. (3,) He ordains twelve disciples to be his constant attendants, and to preach the gospel, 13-21. (4,) He refutes
the blasphemous pretence that he wrought his miracles by collusion with the devil; and warns the blasphemers of tkeir.
danger, 22-30. (5,) He declares his disciples to be his nearest and dearest relations, 31-35.
a                                                                  263




Jesus heals the                         ST. MARK                              wzthered hanc.
A. M.4035. AND  a he entered again into the  good on the sabbath days, or to do A. M. 4035.
synagogue; and there was a man  evil? to save life, or to kill? But they
there which had a withered hand;              held their peace.
2 And they watched him whether he would   5 And when he had looked round about on
heal him on the sabbath day; that they might them with anger, being grieved for the 2 hardaccuse him.                                   ness of their hearts, he saith unto the man,
3 And he saith unto the man which had the  Stretch forth thy hand.  And he stretched it
withered hand, 1 Stand forth.                 out: and his hand was restored whole as the
4 And he saith unto them, Is it lawful to do other.
a Matt. xii. 9; Luke vi. 6.- 1 Or, Arise, stand forth in the midst.-2 Or, blindness.
NOTES ON CHAPTER III.               we can, the same as to commit it. Thus, also, Dr.
Verses 1-5. He entered again into the synagogue Whitby: " Hence it seems to follow, that he who
-Luke says, On another sabbath. The synagogue  doth not do good to his neighbour when he can,
seems not to have been at Capernaum, but in some doth evil to him; it being a want of charity, and
city which lay in his way as he went through Gali- therefore evil, to neglect any opportunity of doing
lee. And there was a man which had a withered  good, or showing kindness to any man in misery;
hand-His hand was not only withered, but con- and that not to preserve his life when it is in dantracted, as appears from verse 5. See the notes on  ger, is to transgress that precept which saith, Thou
Matt. xii. 10-13. And they-The scribes and Phari- shalt not kill."  Our Lord's words contained a sesees, watched him-These men, being ever unfriend- vere, but just rebuke, which in the present circumly to the Saviour, carefully attended to every thing  stances must have been sensibly felt. Yet these
he said and did, with an expectation of finding some men, pretending not to understand his meaning,
matter of blame in him, by which they might blast held their peace-Being confounded, though not
his reputation with the people. Their pride, anger, convinced, therefore he answered them with an arand shame, after being so often put to silence, be- gument which the dulness of stupidity could not
gan now to ripen into malice. Luke observes, He possibly overlook, nor the peevishness of cavilling
knew their thoughts, their malicious designs. We  gainsay: What man that shall have one sheep, &c.
may therefore see, in this instance, the greatness -See on Matt. xii. 11. Having uttered these conof our blessed Lord's courage, who resolutely per- vincing arguments and cutting reproofs, he looked
formed the benevolent action he had undertaken, round about on them, (Luke, on them all,) with
notwithstanding he knew it would expose him to  anger, grieved at the hardness of their heartsthe fiercest resentment of these wicked men. And  Showing at once his indignation at their wickedsaid to the man, Rise up, and stand forth in the ness, and his grief for their impenitence. See on
midst. He ordered him to stand forth and show  Matthew as above. He knew his arguments did not
himself to the congregation, that the sight of his prevail with them, because they were resisting the
distress might move them to pity him; and that they  convictions of their own minds; and was both angry
might be the more sensibly struck with the miracle, at their obstinacy, and grieved on account of the
when they observed the wasted hand restored to  consequences of it; showing these just affections
perfect soundness in an instant. Then Jesus said, of his righteous spirit by his looks, that if possible
Is it lawful to do good, &c.-That he might expose  an impression might be made either on them or on
the malice and superstition of these scribes and  the spectators. He might in this, likewise, propose
Pharisees, he appealed to the dictates of their own  to teach us the just regulation of the passions and
minds, whether it was not more lawful to do good  affections of our nature, which are not sinful in
on the sabbath days, than to do evil; to save life, themselves, otherwise he who was without sin could
than to kill. He meant, more lawful for him to save not have been subject to them. The evil of them
men's lives, than for them to plot his death without lies in their being excited by wrong objects, or by
the least provocation. But it is justly observed here  right objects in an improper degree.  Thus Dr.
by Dr. Campbell, that in the style of Scripture, the Whitby: " Hence we learn that anger is not always
mere negation of any thing is often expressed by  sinful; this passion being found in him in whom
the affirmation of the contrary. Thus, Luke xiv. 26, was no sin. But then it must be noted, that anger
not to love, or even to love less, is called, to hate; is not properly defined by philosophers, openfs avrtMatt. xi. 25, not to reveal, is to hide; and here, not 21uvnwroe, a desire of revenge, or, of causing grief,
to do good, when we can, is to do evil; not to save, to him who hath provoked or hath grieved us; for
is to kill. From this, and many other passages of this desire of revenge is always evil; and though
the New Testament, it may be justly deduced, as a our Saviour was angry with the Pharisees for the
standing principle of Christian ethics, that not to do hardness of their hearts, yet had he no desire to
the good which we have the opportunity and power revenge this sin upon them, but had a great comto do, is, in a certain degree, the same as to do the passion for them, and desire to remove this evil."
contrary evil; and not to prevent mischief when  Mr. Scott, who quotes a part of the above note
264




Great multitudes follow Jesus,        CHAPTER III.                and many are ftealed by hinm.
A. M. 4035.  6 bAnd the Pharisees went forth, multitude, lest they should throng A.M.4035.
and straightway took counsel with  him.                                    A. D. 31.
c the Herodians against him, how they might  10 For he had healed many; insomuch that
destroy him.                                   they 3pressed upon him  for to touch him, as
7 But Jesus withdrew himself with his dis- many as had plagues.
ciples to the sea: and a great multitude from    11 eAnd unclean spirits, when they saw him,
Galilee followed him, d and from Judea,        fell down before him, and cried, saying, f Thou
8 And from  Jerusalem, and from Idumea, art the Son of God.
and from  beyond Jordan; and they about  12 And g he straitly charged them that they
Tyre and Sidon, a great multitude, when they  should not make him known.
had heard what great things he did, came   13 ~r hAnd he goeth up into a mountain, and
unto him.                                      calleth unto him  whom  he would: and they
9 And he spake to his disciples, that a small came unto him.
ship  should wait on  him  because of the   14 And he ordained twelve, that they should
b Matt. xii. 14. -c Matt. xxii. 16.  d Luke vi. 17.- 3 Or,  f Matt. xiv. 33; Chap, i. 1.- g Chap. i. 25, 34; Matt. xii. 16
rushed. —_e Chap. i. 23, 24; Luke iv. 41.         h Matt. x. 1; Luke vi. 12; ix. 1.
properly adds, " Our Lord's anger was not only not readiness near him; because of the munltitude which
sinful, but it was a holy indignation, a perfectly  was now flocking around him; lest they should
right state of heart, and the want of it would have  throng hin —Namely, in a manner that would be
been a sinful defect. It would show a want of filial very inconvenient to him, and would prevent great
respect and affection for a son to hear, without numbers from either seeing his miracles or hearing
emotion, his father's character unjustly aspersed. his discourses. For he had healed many —Matthew,
Would it not, then, be a want of due reverence for he healed them all, namely, that applied to him.
God, to hear his name blasphemed, without feeling  Insomuch that they pressed utpon him-Gr. o;-r
and expressing an indignant disapprobation? Ven- erirr7rerrctv avrw, so that they rushed, or fell upon
geance belongs to th.e ruler exclusively; and he him.  The expression signifies, that they were
may grieve at the necessity imposed on him of thus ready to drive each other upon him, so that those
expressing his disapprobation of crimes; but it is nearer him  could hardly stand, being pressed
his duty. Eli ought to have shown anger as well as forward by those behind. For to touch himn, as
grief when informed of the vile conduct of his many as had plagues —Gr. p/agtyag, scourges, as the
sons; and to have expressed it by severe coercive  word properly signifies. Those very painful and
measures. Thus parents and masters, as well as afflictive disorders seem to be intended, which were
magistrates, may sin, in not feeling and expressing  frequently sent, or at least permitted of God, as a
just displeasure against those under their care: and  scourge or punishment of sin. And unclean spirits
anger is only sinful when it springs from selfishness -That is, those who were possessed by them-when
and malevolence; when causeless, or above the  they saw him —Even though they had been entire
cause; and when expressed by unhallowed words strangers to him; fell down before him —In a
and actions."                                  posture of submission and homage; and cried,
Verses 6-12. And the Pharisees went forth, &c. saying, Thou art the Son of God-That is, the true
-From Matthew's observing that they held a council Messiah that was to come into the world. And he
against him, it seems probable that those of them, charged them that they should not mnake him known
with the scribes, who were present at this miracle, -It was not the time yet; nor were they fit
were members of the sanhedrim, or great council; preachers.  For a further explanation of this
with the Herodians-As bitter as they and the  passage, see notes on Matt. xii. 14-21.
Pharisees usually were against each other. Iow    Verse 13. He goeth up into a mnountain-Thus
they might destroy him-For to such a pitch was Luke also represents him as retiring to a mountain
their anger raised, that nothing but his life would  for solemn prayer, and indeed continuing all night
satisfy them. But Jesus withdrew himself —Know- in that duty, before he made choice of twelve out
ing their designs, he retired into Galilee, where he  of his disciples, and appointed them to be apostles:
preached the word, and wrought so many miracles, thereby showing, that much consideration and
that his fame was spread abroad more than ever, prayer ought to precede and accompany the choice
and great multitudes were gathered round him from  and ordination of persons for ministers, and that
all parts; not onlyfrom Judea, but from Idumea, nothing in so important a business should be done
the natives of which had now professed the Jewish  rashly. And calleth unto him whom he would-With
religion above one hundred and fifty years; and  regard to the eternal states of men, God always acts
from beyond Jordan-The regions that lay east of as a merciful Saviour and just Lawgiver, Governor,
that river; and they about Tyre and Sidon-The  and Judge. But with regard to numberless other
Israelites who lived in those coasts. And he spake,  things, he seems to us to act as a mere Sovereign.
that a small ship should wait on him —Should be in    Verses 14-16. He ordained, Gr. erotyloe, he made,
a                                                             265




Jesus calls to him and                  ST. MARK.                  ordains the twelve apostles.
A. M. 4035. be with him, and that he might   iS And Andrew, and Philip, and A. M. 4035.
A. D. 31.                                                                          A.D. 31.
send them  forth to preach,          Bartholomew, and  Matthew, and
15 And to have power to heal sicknesses, Thomas, and James the son of Alpheus, and
and to cast out devils:                        Thaddeus, and Simon the Canaanite,
16 And Simon i he surnamed Peter;              19 And Judas Iscariot, which also betrayed
17 And James the son of Zebedee, and John  him; and they went 4 into a house.
the brother of James, (and he surnamed them    20 T And the multitude cometh together again,
Boanerges, which is, The sons of Thunder,)    k so that they could not so much as eat bread.
i John i. 42.                           4 Or, home.  k Chap. vi. 31.
constituted, or appointed, twelve-The word is else- sume the Samaritans. Hence we find, in the Acts,
where used for appointing to an office. See 1 Sam. Peter and John are the chief speakers and actors in
xii. 6-Greek; Heb. iii. 2. Henry thinks our Lord  the defence and propagation of the gospel; and the
appointed them by imposition of hands, but of this zeal of James and Peter seems to be the reason
there is no proof. Indeed, this appointment seems why the one was slain by Herod, and the other
to have been made some time before they were sent imprisoned in order to the like execution." Doubtout to preach, or entered properly on their office. less our Lord, in giving them this name; had respect
They were now called and appointed merely to be to three things: the warmth and impetuosity of their
with him, that is, not only to attend on his public  spirits, their fervent manner of preaching, and the
ministry, but to enjoy the benefit of his private  power of their word.
conversation and daily instructions, that they might   Verses 19-21. And they went into a house-It
thereby be better fitted for the great work in which  appears, from the manner in which Mark here
they were to be employed. If, as is generally  connects this with the names of the apostles, that it
supposed, our Lord, in appointing twelve, had a happened very quickly after their being chosen.
reference to the twelve patriarchs, and twelve tribes The other evangelists, indeed, inform us of some
of Israel, and therefore, on the death of Judas, previous events which happened in the meantime,
another was chosen to make up the number, this but they might be despatched in a few hours. And
was only a piece of respect paid to that people, the multitude cometh together-Assembled again
previous to the grand offer of the gospel to them. about the doors and windows of the house, and
For, when they had generally rejected it, two more, pressed so eagerly upon him; that they-Christ and
Paul and Barnabas, were added, without any regard  his disciples, or the members of the family —could
to the particular number of twelve. T7hat he might not so much as eat bread-Or take any sustenance,
send them forth to preach-His gospel, and thereby  though it was the proper hour for it. And when his
make way for his own visits to some places where friends heard of it-Greek, oL,rap' avrt; "a common
he had not been; and to have power to heal sick- phrase," says Dr. Campbell, "for denoting sui, (so
nesses, &c. —And thereby to show that they were  the Vulgate,) his friends, propinqui, cognati, his
sent of God, and that he approved and confirmed  kinsmen or relations. I prefer," says he, "the word
their doctrine. After their election, these twelve  kinsmen, as the circumstances of the story evince
accompanied Jesus constantly, lived with him on  that it is not his disciples who are meant." This
one common stock as his family, and never departed  interpretation of the expression the doctor defends
from him unless by his express appointment.    very ably by a critical examination of the original
Verse 17. James and John he surnamed Boan- text, and an elaborate exposition of the verse; but
erges-" This word," says Dr. Hammond, "is the  which is too long to be inserted here. They went
corruption of the Hebrew  jnm'a-, benei ragnash, -Or, wentforth, namely, from their own homes; to
sons of earthquake, tempest, or any other commo- lay hold on him-Namely, says Grotius, " that they
tioz, such as is here styled, 6povrT, thunder. And  might take him away from that house, in which he
the meaning of this title may seem to be, that those  was pressed, to another place:" for they said, Or0
two sons of Zebedee were to be special, eminent  eet-, that hefaints, or, may faint; so Grotius, Dr.
ministers of the gospel, which is called, Heb. xii. Whitby, and some others, understand the word,
26, ov0 7 TO7V ynv aaevusa, a voice shaking the earth, thinking it " absurd to say, that Christ did, either
taken from  Haggai ii. 7, which is directly the  in his gestures or in his actions, show any symptoms
periphrasis of ~y', which is here rendered thunder, of transportation or excess of mind; nor could his
in the notion wherein oov7, voice, and 6povr7, thunder, kindred, they think, have any reason to conceive
are promiscuously used for the same thing." If thus of him, who had never given the least sympthe learned reader will consult Dr. Lightfoot and toms of any such excess, though those of them who
Grotius, he will receive further information con- believed not in him, might have such unworthy
cerning the derivation of the word Boanerges. thoughts of him." Dr. Hammond, however, justly
Whitby thinks, " Christ gave James and John this observes that the word here used " doth, in all places
name from a foresight of the heat and zeal of their of the New Testament but this and 2 Cor. v. 13,
temper, of which they quickly gave an instance in  signify being amazed, or astonished, or in some
their desire to call down fire from heaven to con- sudden perturbation of mind, depriving a person of
266                                                            a




The Pharisees accuse Jesus.            CHAPTER III.          Blasphemy against the Holy Ghost.
A. M. 4035.  21 And when his 5 friends heard  be divided, he cannot stand, but hath A. M. 4035.
A. D. 31.                                                                             A. D. 31.
of it, they went out to lay hold on  an end.
him:'for they said, He is beside himself        27 0 No man can enter into a strong man's
22 ~ And the scribes which camedown from  house, and spoil his goods, except he will
Jerusalem said, m He hath Beelzebub, and by first bind the strong man, and then he will
the prince of the devils casteth he out devils. spoil his house.
23 n And he called them unto him, and said   28 P Verily I say unto you, All sins shall be
unto them  in parables, How  can Satan cast forgiven unto the sons of men, and blaspheout Satan?                                     mies wherewith soever they shall blaspheme:
24 And if a kingdom  be divided against it-  29 But he that shall blaspheme against the
self, that kingdom cannot stand.                Holy Ghost hath never forgiveness, but is in
25 And if a house be divided against itself, danger of eternal damnation:
that house cannot stand.                         30 Because they said, He hath an unclean
26 And if Satan rise up against himself, and  spirit.
6 Or, kinsmen. -  John vii. 5; x. 20.  m Matt. ix. 34; x. 25; n Matt. xii. 25.  Isa. xlix. 21; Matt. xii. 29.-P Matt. xii. 31;
Luke xi. 15; John vii. 20; viii. 48, 52; x. 22.        Luke xii. 10; 1 John v. 16.
the exercise of his faculties. And in the place just that which is given by our translators, He is beside
referred to, it is opposed to ceopovetv, sobriety, or himself, which has the sanction of the Vulgate, in
temper.  And thus in the Old Testament it is furorem versus est, and which, as has been noticed,
variously used for excess, vehemency, or commo- is fully justified by Dr. Campbell, who concludes
tion of mind. Psa. xxxi. 22, we read, I said in any  his defence of it in the following words: " I cannot
haste, &c., where the Greek is, ev r' Ecg -ae ti8s, in  help observing, on the whole, that in the way the
the excess, or vehemence of ny mind. Accordingly, verse is here rendered, no signification is assigned
here he supposes the word may be most fitly taken  to the words which it is not universally allowed they
for a commotion, excess, vehemence, or transport- frequently bear; no force is put upon the construcation of mind, acting or speaking in zeal, (above  tion, but every thing interpreted in the manner
what is ordinarily called temper and sobriety;) or in  which would most readily occur to a reader of
such a manner as they were wont to act or speak  common understanding, who, without any preconwho were moved by some extraordinary influence, ceived opinion, entered on the study.  On the
as the prophets, and other inspired persons, accord- contrary, there is none of the other interpretations
ing to that of Chrysostom, Tero fzavTWeof tlov 7o which does not, as has been shown, offer some
cfe;'-?cevat, It belongs to prophets to be thus trans- violence to the words or to the syntax; in conseported, which sense of the word is suited to the  quence of which, the sense extracted is far from
place, for in this chapter Christ begins to show  being that which would most readily present itself
himself in the full lustre of his office; he cures on  to an unprejudiced reader.  It hardly admits a
the sabbath day, which the Pharisees conceived to  doubt, that the only thing which has hindered the
be unlawful; looks about him with anger, or some  universal concurrence of translators in the common
incitation of mind; is followed by great multitudes; version, is the unfavourable light it puts our Lord's
heals the diseased, and is flocked to for that purpose; relations in. But that their disposition was, at least,
is called openly the Son of God by the demoniacs; not always favourable to his claims, we have the
makes twelve disciples, and commissions them to  best authority for asserting."
preach and to do cures. Upon this the Pharisees   Verse 22. The scribes (and Pharisees, Matt.
and Herodians take counsel against him, and those  xii. 22) who had come down from Jerusalem, &c.of their faction say, He acts by Beelzebub, and is Purposely, on the devil's errand; and not without
possessed by him, that is, that he was actuated by  success. For the common people now began to
some principal evil spirit, and did all his miracles drink in the poison from these learned, good, hothereby; and so was not to be followed, but abhorred  nourable men! He hath Beelzebub-At command;
by men. And they who uttered not these high  is in league with him: And by the prince of the devils
blasphemies against him, yet thought and said, orL casteth he out devils-How easily may a man of
eCe;?-, that he was in an excess, or transportation of learning elude the strongest proof of a work of God!
mind, and this, it seems, was the conceit of his own  How readily can he account for every incident,
kindred. They had a special prejudice against him, without ever taking God into the question! See
chap. vi. 4; and did not believe on him, John vii. 5; note on Matt. ix. 34, and xii. 22-32, where this pasand accordingly, hearing a report of his doing these  sage occurs, and is explained at large.
extraordinary things, they came out, Kparvoaae, to lay    Verse 30. Because they said, He hath an unclean
hold on, or get him into their hands, and take him  spirit-That is, because they said, he hath Beelzehome with them, for they said he was guilty of some  bub, and by the prince of the devils casteth out
excesses." The above interpretation supposes the devils, verse 22. Is it not astonishing that men
sense of the expression to be nearly the same with who have ever read these words should doubt
a                                                               267




Jesus putsforth the                      ST. MARK.                         parable of the sower.
A. M. 4035. 31 ~r' There came then his bre- is my mother, or my brethren? A. M. 4035
A. D. 31.                                                                             A.D. 31.
thren E:1d his mother, and, standing   34 And he looked round  about
without, sent unto him, calling him.            on them which sat about him, and said, Be
32 And the multitude sat about him; and  hold my mother and my brethren!
they said unto him, Behold, thy mother and   35 For whosoever shall do the will of God,
thy brethren without seek for thee.             the same is my brother, and my sister, and
33 And he answered them, saying, Who  mother.
q Matt. xii. 46; Luke viii. 19.
what is the blasphemy against the Holy Ghost? Can  to him, calling him-They sent one into the house,
any words declare more plainly that it is 1" the as- who called him  aloud by name. Looking round
cribing those miracles to the power of the devil, on them, who sat about him-With the utmost sweetwhich Christ wrought by the power of the Holy  ness: he said, Behold my mother and my brethren —
Ghost?"                                        In this preference of his true disciples even to the
Verses 31-35. There came then his brethren and  Virgin Mary, considered merely as his mother after
his mother-Having at length made their way  the flesh, he not only shows his high and tender
through the crowd, so as to come to the door. His I affection for them, but seems designedly to guard
brethren are here named first, as being first and  against those excessive and idolatrous honours which
most earnest in the design of taking him; for neither 1he foresaw would, in after ages, be paid to her. See
lid these of his brethren believe on him. They sent the notes on Matt. xii. 46-50.
CHAPTER IV.
ere we have, (1,) The parable of the seed and of the four sorts of ground, 1-9; with the exposition, 10-20; and the application of it, 21-25. (2,) The parable of the seed growing gradually but insensibly, 26-29. (3,) The parable of the grain
of mustard-seed, and a general account of Christ's parables, 30-34. (4,) The miracle of Christ's suddenly stilling a
storm at sea, 35-44. This chapter coincides with Matt. xiii.
A.M. 4035 AND  a he began again to teach by  sprang up, because it had no depth A. M. 4035.
the sea-side: and there was ga- of earth:
thered unto him  a great multitude, so that he   6 But when the sun was up, it was scorchentered into a ship, and sat in the sea; and the  ed; and because it had no root, it withered
whole multitude was by the sea, on the land.   away.
2 And he taught them many things by para-   7 And some fell among thorns, and  the
bles, b and said unto them in his doctrine,     thorns grew up, and choked it, and it yielded
3 Hearken; Behold, there went out a sower no fruit.
to sow.                                          8 And other fell on good ground, ~ and did
4 And it came to pass, as he sowed, some fell yield fruit that sprang up, and increased, and
by the way-side, and the fowls of the air came  brought forth, some thirty, and some sixty,
and devoured it up.                             and some a hundred.
5 And some fell on stony ground, where it   9 And he said unto them, He that hath ears
had not much  earth;  and  immediately it to hear, let him hear.
aMatt. xiii. 1; Luke viii. 4.             b Chap. xii. 38.- c John xv. 5; Col. i. 6.
NOTES ON CHAPTER IV.                 but any kind of instructive speech, wherein spiritual
Verses 1-9. And he began to teach by the sea- things are explained and illustrated by natural.
side-See notes on Matt. xiii. 1-17. He taught them  Prov. i. 6, To understand a proverb and the intermany things by parables-After the usual manner pretation. The proverb is the literal sense, the
of the eastern nations, to make his instructions more  interpretation is the spiritual; resting in the literal
agreeable to them, and to impress them the more  sense killeth,but the spiritual giveth life. Hearkenupon attentive hearers. A parable signifies not only  This word he probably spoke with a loud voice, to
a simile, or comparison, and sometimes a proverb, I stop the noise and hurry of the people.
268                                                              a




Jesus explains the                     CHAPTER IV.                       parable of the sower.
A. M. 4035. 10 t d And when he was alone,  18 And these are they which are A.M. 4035.
A. D. 31.                                                                           A.D. 31.
they that were about him, with the  sown among thorns; such as hear
twelve, asked of him the parable.             the word,
11 And he said unto them, Unto you it is  19 And the cares of this world, hand the
given to know the mystery of the kingdom  deceitfulness of riches, and the lusts of other
of God: but unto e them that are without, all things entering in, choke the word, and it bethese things are done in parables:             cometh unfruitful.
12 f That seeing they may see, and not per-  20 And these are they which are sown on
ceive; and hearing they may hear, and not good ground; such as hear the word, and reunderstand; lest at any time they should be ceive it, and bring forth fruit, some thirty-fold,
converted, and their sins should be forgiven  some sixty, and some a hundred.
them.                                           21' i And he said unto them, Is a candle
13 And he said unto them, Know  ye not brought to be put under a   bushel, or under a
this parable? and how then will ye know all bed? and not to be set on a candlestick?
parables?                                      22 k For there is nothing hid, which shall not
14 ~ g The sower soweth the word.            be manifested; neither was any thing kept
15 And these are they by the way-side, secret, but that it should come abroad.
where the word is sown; but when they have   23'If any man have ears to hear, let him hear.
heard, Satan cometh immediately, and taketh   24 And he saith unto them, Take heed what
away the word that was sown in their hearts.  ye hear: m with what measure ye mete, it
16 And these are they likewise which are  shall be measured to you: and unto you that
sown on stony ground; who, when they have  hear, shall more be given.
heard the word, immediately receive it with   25 n For he that hath, to him shall be given:
gladness;                                      and he that hath not, from him shall be taken
17 And have no root in themselves, and so  even that which he hath.
endure but for a time: afterward, when afflic-  26 ~ And he said, 0 So is the kingdom  of
tion or persecution ariseth for the word's sake, God, as if a man should cast seed into the
immediately they are offended.                 ground;
d 3att. xiii. 10; Luke viii. 9, &c.-e 1 Cor. v. 12; Col. iv. 5;   1 The word in the original signifieth a less measure, as
1 Thess. iv. 12; 1 Tim. iii. 7.-f Isa. vi. 9; Matt. xiii. 14; Matt. v. 15.  k Matt. x. 26; Luke xii. 2.-1 Matt. xi. 15;
Luke viii. 10; John xii. 40; Acts xxviii. 26; Rom. xi. 8. verse 9.m Matt. vii. 2; Luke vi. 3.- n Matt. xiii. 12;
gMatt. xiii. 19.-  h 1 Tim. vi. 9, 17.-i Matt. v. 15; Luke xxv. 29; Luke viii. 18; xix. 26.-o Matt. xiii. 24.
viii. 16; xi. 33.
Verses 10-12. When he was alone-That is, re- if he had said, I explain these things to you, I give
tired apart from the multitude.  Unto them that are you this light, not to conceal, but to impart it to
without-So the Jews termed the heathen: so our others. And if I conceal any thing from you now,
Lord terms all obstinate unbelievers; for they shall it is only that it may be more effectually manifested
not enter into the kingdom; they shall abide in hereafter.  Take heed what ye hear-That is, atouter darkness. So that seeing they may see, and tend to what you hear, that it may have its due innotperceive-They would not see before; now they  fluence upon you.  With what measure ye metecould not, God having given them up to the blind- That is, according to the improvement you make of
ness which they had chosen.                   what you have heard, still further assistances shall
Verses 13-20. Know ye not this parable-Which  be given. And to you that hear-That is, with imis, as it were, the foundation of all those that I shall provement, shall more be given. For he that hath
speak hereafter; and is so easy to be understood? -That improves whatever he has received, to the
See notes on Matt. xiii. 19-23. The desires of other good of others, as well as of his own soul.
things choke the word-A deep and important truth!   Verse 26. So is the kingdom of God —The gospel
The desire of any thing, otherwise than as it leads dispensation, whereby God overthrows the kingdom
to happiness in God, directly tends to barrenness of of Satan, collects subjects to himself, and erects and
soul. Entering in —Where they were not before. establishes his own kingdom. The grace of God in
Let him therefore who has received and retained  the soul is also included, erecting that kingdom which
the word, see that no other desire then enter in, such  is within men, and is righteousness, peace, and joy
as perhaps till then he never knew. It becometh un- in the Holy Ghost, Rom. xiv. 17. As if a man should
fruitful-After the fruit had grown almost to per- cast seed into the ground-The seed of God's word
fection.                                      a preacher of the gospel casts into the field of the
Verses 21-25. And he said, Is a candle, &c.-As world. and into the hearts of the penitent and bea                                                            269




Parable of the mustard-seed.             ST. MARK.                   Jesus calms the raging sea.
A. M. 4035. 27 And should sleep, and rise night  34 But without a parable spake he A. M. 4035.
A. D. 31.                                                                            A. D. 31.
and day, and the seed should spring  not unto them: and when they were
and grow up, he knoweth not how.                alone, he expounded all things to his disciples.
28 For the earth bringeth forth fruit of her-  35 ~ s And the same day, when the even
self; first the blade, then the ear, after that the  was come, he saith unto them, Let us pass
full corn in the ear.                           over unto the other side.
29 But when the fruit is 2 brought forth, im-   36 And when they had sent away the multimediately p he putteth in the sickle, because the  tude, they took him  even as he was in the
harvest is come.                                ship.  And there were also with him  other
30 ~[ And he said, q Whereunto  shall we  little ships.
liken the kingdom of God? or with what corn-   37 And there arose a great storm  of wind,
parison shall we compare it?                    and the waves beat into the ship, so that it
31 It is like a grain of mustard-seed, which, was now full.
when it is sown in the earth, is less than all  38 And he was in the hinder part of the
the seeds that be in the earth:                 ship, asleep on a pillow:  and they awake
32 But when it is sown, it groweth up, and  him, and say unto him, Master, carest thou
becometh greater than all herbs, and shooteth  not that we perish 
out great branches; so that the fowls of the   39 And he arose, and rebuked the wind, and
air may lodge under the shadow of it.           said unto the sea, Peace, be still.  And the
33 r And with many such parables spake he  wind ceased, and there was a great calm.
the word unto them, as they were able to   40 And he said unto them, Why are ye so
hear it.                                        fearful? how is it that ye have no faith?
2 Or, ripe.-P Rev. xiv. 15.-q Matt. xiii. 31; Luke xiii. 18;  r Matthew xiii. 34; John xvi. 12.' Matthew viii. 18, 23;
Acts ii. 41; iv. 4; v. 14; xix. 20.                    Luke viii. 22.
lieving. And sleeps and rises night and day-That by a certain curious kind of mechanism which the
is, he has it continually in his thoughts. Meantime, greatest philosophers cannot fully comprehend, does,
it springs and grouws up, he knows not howa-Even  as it were, spontaneously, without any assistance
he that sowed it cannot explain how it grows. Here  from men, carry the seed through the whole prowe are taught, "that as the husbandman does not, gress of vegetation, and produce first the blade, then
by any efficacy of his own, cause the seed to grow, the ear, then the full corn in the ear; so will the
but leaves it to be nourished by the soil and the sun; gospel gradually spread in the world; and so the
so Jesus and his apostles, having taught men the  penitent, believing soul, in an inexplicable manner,
doctrines of true religion, were not by any miracu- brings forth first weak graces, then stronger, then
ious force to constrain their wills; far less were they, full holiness: and all this of itself, as a machine
by the terrors of fire and sword, to interpose visibly  whose spring of motion is within itself. Yet, obfor the furthering thereof, but would suffer it to  serve the amazing exactness of the comparison: the
spread by the secret influences of the Spirit, till at earth brings forth no corn, (as the soul no holiness,)
length it should obtain its full effect. Moreover, as without both the care and toil of man, and the bethe husbandman cannot, by the most diligent obser- nign influence of Heaven. When the fruit is brought
vation, perceive the corn in his field extending its forth-That is, when the corn is full and ripe; he
dimensions as it grows, so the ministers of Christ putteth in the sickle —God cutteth down and gacannot see the operation of the gospel, [and of di- thereth the fruit into his garner.
vine grace,] upon the minds of men; the effects,   Verses 30-34. Whereunto shall we liken the kinghowev~r, of its operation, when these are produced, dom of God, &c.-See notes on Matt. xiii. 31, 32.
they can discern, just as the husbandman can dis- He spake the word unto them as they were able to
cern when his corn is fully grown and fit for reap- hear it-Adapting it to the capacity of his hearers,
ing. In the mean time, the design of the parable is and speaking as plainly as he could without offendnot to lead the ministers of Christ to imagine that ing them. A rule never to be forgotten by those who
religion will flourish without due pains taken about instruct others. But without a parable, &c.-See
it. It was formed to teach the Jews in particular, note on Matt. xiii. 34,.35.
that neither the Messiah nor his servants would    Verses 35-41. The same day, when the even was
subdue men by the force of arms, as they supposed  come-See note on Matt. viii. 18. They took him
he would have done; and also, to prevent the apos- even as he was in the ship-They carried him imtles from being dispirited when they did not see mediately, in the same vessel. from which he had
immediate success following their labours." —Mack- been preaching to the people. And there arose a
night. For the earth bringeth forth fruit of herself  great storm-See note on Matt. viii. 23-27. Ile was
-Greek, avrotarT, spontaneously. For, as the earth, asleep in the hinder part of the ship —So we trans270                                                              a




A legion of devils cast out,           CHAPTER V.               which enter into a herd of swine.
A. M. 4035. 41 And they feared exceedingly, ner of man is this, that even the wind A. M. 4035.
A. D. 31.                                                                            A.D. 31.
- and said one to another, What man- and the sea obey him?
late the words e'rr Tr rrpvfvV, for want of a proper Cease thy tossing; be still-Cease thy roaring.
English expression for that particular part of the  The Greek word, 7reqpozfo, is, literally, Be thou
vessel near the rudder, on which he lay. Peace-  gagged.
CHAPTER V.
In this chapter we have, (1,) Christ's casting a legion of devzls out of a man possessed by them, and suffering' them to enter
into the swine, 1-20. (2,) His healing the woman with the bloody issue, in the way, as he was going to raise Jairus's
daughter to life, 21-43. Of these three miracles we had an account before, Matt. viii. 28, &c., and ix. 18; but they are
more fully related here.
A.M.4035. AND   athey came over unto the   9 And he asked him, What is thy A. M. 4035.
A. D. 31. A other side of the sea, into the  name?  And he answered, saying, A. D. 31.
country of the Gadarenes.                      My name is Legion: for we are many.
2 And when he was come out of the ship,   10 And he besought him much that he would
immediately there met him out of the tombs a  not send them away out of the country.
man with an unclean spirit,                     11 Now there was there nigh unto the momln3 Who had his dwelling among the tombs; tains a great herd of swine feeding.
and no man could bind him, no, not with chains:   12 And all the devils besought him, saying,
4 Because that he had been often bound  Send us into the swine, that we may enter
with fetters and chains, and the chains had  into them.
been plucked asunder by him, and the fetters   13 And forthwith Jesus gave them  leave.
broken in pieces: neither could any man  And the unclean spirits went out, and entered
tame him.                                      into the swine: and the herd ran violently
5 And always, night and day, he was in the  down a steep place into the sea, (they were
mountains, and in the tombs, crying, and cut- about two thousand,) and were choked in the
ting himself with stones.                      sea.
6 But when he saw Jesus afar off, he ran and   14 And they that fed the swine fled, and told
worshipped him,                                it in the city, and in the country.  And they
7 And cried with  a loud voice, and said, went out to see what it was that was done.
What have I to do with thee, Jesus, thou Son   15 And they come to Jesus, and see him
of the Most High God? I adjure thee by God, that was possessed with the devil, and had
that thou torment me not.                      the legion, sitting, and clothed, and in his
8 (For he said unto him, Come out of the  right mind: and they were afraid.
man, thou unclean spirit.)                       16 And they that saw it told them  how it
aMatt. viii. 28; Luke viii. 26.
NOTES ON CHAPTER V.                 for them and for himself. They that fed the swine
Verses 1-17. They came into the country of the fled, and told it in the city-The miracle, issuing in
Gadarenes-Called Gergesenes, Matt. viii. 28. Ga- the destruction of the swine, was immediately redara and Gergasa being towns near each other, and  ported in the town and country by the aftrighted
their inhabitants, and those of the country adjacent, keepers, who as they fled had fallen in, it seems,
taking their name indifferently from either. There  with Jesus and his company, and learned from them
met him a man with an unclean spirit-Matthew  the cause of what had happened. And they went
mentions two. Probably this, so particularly spo- out to see what was done-Thus the whole people
ken of here, was the most remarkably fierce and  had ocular demonstration of the power of Jesus,
ungovernable.  This whole story is explained at and were rendered inexcusable in not believing on
large, Matt. viii. 28-34. My name is Legion, for we him; and they see him that was possessed of the
ale many-But all these seem to have been under one  devil sitting —At the feet of Jesus, to receive his incommander, who accordingly speaks, all along, both I structions; and clothed —With the raiment that had
a                                                             271




A woman healed of a bloody issue.       ST. MARK.             Jairus, a ruler, applies to Jesus.
A. M. 4035. befell to him that was possessed with  and was nothing bettered, but rather A. M. 4035.
the devil, and also concerning the grew worse,                            A. D 31.
swine.                                         27 When she had heard of Jesus, came in the
17 And b they began to pray him to depart out press behind, and touched his garment:
of their coasts.                               28 For she said, If I may touch but his
I8 And when he was come into the ship, clothes, I shall be whole.
he that had been possessed with the devil  29 And straightway the fountain of her blood
prayed him that he might be with him.         was dried up; and she felt in her body that
19 Howbeit Jesus suffered him not, but saith she was healed of that plague.
unto him, Go home to thy friends, and tell  30 And Jesus, immediately knowing in himthem how great things the Lord hath done for self that g virtue had gone out of him, turned
thee, and hath had compassion on thee.        him about in the press, and said, Who touched
20 And he departed, and began to publish in  my clothes?
Decapolis how great things Jesus had done for  31 And his disciples said unto him, Thou
him.  And all men did marvel.                 seest the multitude thronging thee, and sayest
21  [ d And when Jesus was passed over thou, Who touched me?
again by ship unto the other side, much peo-  32 And he looked round about to see her
pie gathered unto him: and he was nigh unto  that had done this thing.
the sea.                                       33 But the woman, fearing and trembling,
22 e And behold, there cometh one of the knowing what was done in her, came and
rulers of the synagogue, Jairus by name; and  fell down before him, and told him  all the
when he saw him, he fell at his feet,        truth.
23 And besought him  greatly, saying, My   34 And he said unto her, Daughter, h thy
little daughter lieth at the point of death: I  faith hath made thee whole i go in peace, and
pray thee, come and lay thy hands on her, be whole of thy plague.
that she may be healed; and she shall live.    35 ~1 i While he yet spake, there came from
24 And Jesus went with him; and much  the ruler of the synagogue's house certain
people followed him, and thronged him.        which said, Thy daughter is dead:  why
25 ~ And a certain woman, f which had an  troublest thou the Master any further?
issue of blood twelve years,                   36 As soon as Jesus heard the word that
26 And had suffered many things of many  was spoken, he saith unto the ruler of the
physicians, and had spent all that she had, synagogue, Be not afraid, only believe.
b Matt. viii. 34; Acts vi. 39. -   Luke viii. 38.-d Matt, ix. 25; Matt. ix. 20.-g Luke vi. 19; viii. 46.  h Matt. ix. 22;
1; Luke viii. 40.- eMatt. ix. 18; Luke viii. 41.-f Lev. xv. Chap. x. 52; Acts xiv. 9. —iLuke viii. 49.
been given him; and in his right mind-Perfectly  the Lord hath done for thee-This was peculiarly
composed and restored to the use of his reason; needful there, where Christ did not go in person.
and they wvere afraid-Instead of rejoicing that a He began to publish in Decapolis, &c.-Not only at
human being was delivered from so great an evil as home, but in all that country where Jesus himself
had long afflicted him, they were thrown into the did not come.
utmost consternation, and, being conscious of their   Verses 22-28. There cometh one of the rulers of
wickedness, dreaded the further effects of Christ's the synagogue-Probably that at Capernaum. The
power, which, probably, if they had not done, they  rulers of the synagogue were three persons chosen
would have offered some rudeness, if not violence, out of ten, who were obliged constantly to attend
to him.                                       the public worship over which they presided, and
Verses 18-20. He that had beenpossessed, prayed  determined such disputes as happened in the synathat he might be with him-To enjoy the further gogue. For an explanation of this whole paragraph,
benefit of his instructions. Perhaps he feared lest, see notes on Matt. ix. 18-26.
if Jesus left him, he should relapse into his former   Verses 29, 30. She felt in her body that she was
condition, the terrors of which he dreaded. How- healedof thatplague-Or distemper, with which she
beit, Jesus suffered him not-Judging it proper to had been chastised; for this is the plain meaning of
leave him in that country as a witness of the power the word a-tlyoc here used, which properly means
and goodness of his deliverer, and of the folly and  a stroke, scourge, or correction. And Jesus turned
wickedness of these Gadarenes, who rejected such  about in the press, and said, Who touched, &c.-The
a Saviour.  Go home to thy friends-To thy rela- woman, having  obtained her wish, would have retions and neighbours; and tell them how great things tired unobserved: but Jesus. who had secretly per272                                                           a




Jesus raises to life                       CHAPTER VI.                         the daughter of Jairus.
A. M. 4035.  37 And he suffered no man to fol- that were with him, and entereth in A. M. 4035.
A. D. 31.                                                                                   A.D. 31.
low him, save Peter, and James, and  where the damsel was lying.
John the brother-of James.                           41 And he took the damsel by the hand, and
38 And he cometh to the house of the ruler said unto her, Talitha cumi: which is, being
of the synagogue, and seeth the tumult, and  interpreted, Damsel, (I say unto thee,) arise.
them that wept and wailed greatly.                   42 And straightway the damsel arose, and
39 And when he was come in, he saith unto  walked; for she was of the age of twelve
them, Why make ye this ado, and weep? the  years.  And they were astonished with a great
damsel is not dead, but k sleepeth.                astonishment.
40 And they laughed him  to scorn.  1But,   43 And mhe charged them  straitly that no
when he had put them  all out, he taketh the  man should know  it;  and commanded that
father and the mother of the damsel, and them   something should be given her to eat.
k John xi 11. —-- Acts ix. 40. — mMatt. viii. 4; ix. 30; xii. 16; xvii. 9; Chap. iii. 12; Luke v. 14.
formed the cure, by the concurring efficacy of his  courage, the virtues, and the actions of the deceased,
will, which sent forth the healing virtue, thought with an intention to increase the sorrow  of the
fit, on this occasion, to show that it had not escaped  afflicted relations. In process of time they accomhis notice, and to take the opportunity of illustra-  panied these lamentations with music, particularly
ting and commending the faith of the woman for  of flutes, (Josephus, Bell., iii. 8,) a custom  which
the encouragement of others to confide in his power  prevailed likewise in the West. Ovid, Fast., lib. 6,
and love.                                           Cantabant mcestis tibia funeribus.  But the Jews
Verse 37. John, the brother of James-John is  were forbidden to tear their hair and cut their flesh in
thus described here, because, when Mark wrote his  mourning for the dead, (Lev. xix. 28; Deut. xiv. 1,)
gospel, not long after our Lord's ascension, the  because such expressions of grief were inconsistent
memory of James, lately beheaded, was so fresh, with resignation to the divine will, and looked as if
that his name was more. known than that of John  they had no hope of their friends' resurrection.
himself.                                            Hence the apostle's precept, 1 Thess. iv. 13, Sorrow
Verses 38-42. He seeth the tumult-The crowd  not as others which have no hope. Besides, these
of people that wept and woailed greatly-Greek  rites were practised by the heathen, as a kind of
aPza2aovragf 7ro2a, howling much, as some render  sacrifices to the manes of the dead."-Macknight.
the word. " From  several passages of Scripture,    Verse 43. He charged them that no man should
(see Jer. ix. 17, and xvi. 6, 7; Ezk. xxiv. 17,) it ap- know it-That he might avoid every appearance of
pears that the people of the East used to bewail the  vain-glory, might prevent too great a concourse of
dead by tearing their hair, and cutting their flesh, people, and might not further enrage the scribes
and crying most bitterly. Nor did the relations of  and Pharisees againsthim; the time for his death, and
the deceased content themselves with these expres-  for the full manifestation of his glory, not being yet
sions of violent grief. They hired persons of both  come. He commanded that something should be
sexes, whose employment it was to mourn over given her to eat-So that when either natural or
the dead in the like frantic manner, and who besides  spiritual life is restored, even by immediate miresung doleful ditties, in which honourable mention  cle, all proper means are to be used in order to pr
was made of the age, the beauty, the strength, the  serve it.
CHAPTER VI.
Christ's wisdom and mighty works astonish his countrymen, and yet he is contemned by them, because he was one of them,
and they knew his origin and kindred, 1-4. Their unbelief prevents his working many miracles among them, but he
teaches in their villages, 5, 6. He sends forth his disciples by two and two to preach, giving them power to confirm their
doctrine by miracles, 7-13. The opinion of Herod, and others, concerning Christ, 14-16. The story of the martyrdom
of John the Baptist, 17-29. Christ retires into a desert place with his disciples, and is followed by crowuds of people,
30-34. He feeds five thousand with five loaves and two fishes, 35-44. He sends away his disciples by sea to Bethsaida,
and retires himself to a mountazn to pray, 45, 46. The disciples are overtaken by a storm and in great distress, and
Christ comes unto them, walking on the water, 47-52. He performs many cures in the land of Gennesaret, 53-56. The
chapter coincides partly with Matt. xiii. 53, &c., and xiv,
VOL. I.             ( 18 )                                             273                 a




Jesus rejected by his countrymen,        ST. MARK.            who disbelieved h is divine?mission
A. r. 4035. AND  al he went out from  thence, us?  And they  d were offended at A. T. 4035.
A. D. 31.                                                                            A D. 31.
and came into his own country; him.
and his disciples follow him.                   4 But Jesus said unto them, e A prophet is
2 And when the sabbath-day was come, he  not without honour, but in his own country,
began to teach in the synagogue: and many  and among his own kin, and in his own house.
hearing him were astonished, saying, b From    5 f And he could there do no mighty work,
whence hath this man these things? and what save that he laid his hands upon a few sick
wisdom is this which is given unto him, that folk, and healed them.
even such mighty works are wrought by his   6 And g he marvelled because of their unbehands?                                          lief.  h And he went round about the villages,
3 Is not this the carpenter, the son of Mary, teaching.'the brother of James, and Joses, and of Juda,  7 ~''And he calleth unto him the twelve, and
and Simon? and are not his sisters here with  began to send them  forth by two and two;
aMatt. xiii. 51; Luke iv. 16. —b John vi. 42.-    Matt. xii.   g Isa. lix. 16.M —hMatt. ix. 35; Luke xiii. 22.  i M t x.
46;. Gal. i. 1 9. -d Matt. xi. 6.-e Matt. xiii. 57; John iv. 44. 1 ~ Chap. iii. 13, 14' Luke ix i.
f Gen. xix. 22; xxxii. 25; Matt. xiii. 58; Chap. ix. 23.
NOTES ON CHAPTER VI                  laid claim to their submission by the most stupenVerses 1-6. And he came into his own country, dous miracles, instead of convincing them, these
&c.-For an explanation of this paragraph, see the  miracles made him who performed them obnoxious
notes on Matt. xiii. 53-58. Is not this the carpen- to the hottest resentment of that proud, covetous,
ter's son?-There can be no doubt that Jesus in his sensual people. It seems they could not bear to see
youth wrought with his supposed father Joseph. one so low in life as Jesus was, doing things which
lie could there do no mighty work-Not consistently  they fancied were peculiar to that idol of their
with his wisdom and goodness; it being inconsis- vanity, a glorious, triumphant, secular Messiah. Our
tent with his wisdom to work miracles there, where  Lord, therefore, having made this second trial with
he knew the prejudices of the people would certain- a view to see whether the Nazarenes would endure
ly prevent any good effect they might otherwise  his ministry, and to show to the world that his not
have had in promoting the great end he had in view  residing with them was owing to their stubbornness
in coming into the world; and with his goodness, and wickedness, he left them, and visited the towns
seeing that he well knew his countrymen would  and villages in the neighbourhood where he expectreject whatever evidence could be given them of  ed to find a more favourable reception. Thus the
his being the Messiah, or a divinely-commissioned  unbelief of these Nazarenes obstructed Christ's miteacher. And, therefore, to have given them greater racles, deprived them of his preaching, and caused
evidence would only have increased their guilt and  him to withdraw a second time from their town.
condemnation. And he marvelled because of their In which example the evil and punishment of misunbelief-He wondered at their perverseness in re- improving spiritual advantages, is clearly set forth
jecting him upon such unreasonable grounds as the before all who hear the gospel."
meanness of his parentage. It is justly observed    Verse 7. He calleth unto him the twelve —While
here by Dr. Macknight, that "the Jews in general Jesus preached among the villages in the neighbourseem to have mistaken their own prophecies, when  hood of Nazareth, he sent his twelve apostles through
they expected the Messiah would exalt their nation  the several cities of Galilee, to proclaim that God
to the highest pitch of wealth and power, for this was about to establish the kingdom of the Messiah,
was an end unworthy of so grand an interposition  wherein he would be worshipped in spirit and in
of Providence. When the eternal Son of God came  truth; and instead of all external rites and ceredown from heaven, he had something infinitely  monies, would accept nothing but repentance, faith,
more noble in view: namely, that by suffering and  and sincere obedience. Moreover, to confirm their
dying he might destroy him who had the power of doctrine, he gave them power to work miracles of
death; that by innumerable benefits he might over- healing, which also would tend to procure them accome his enemies; that by the bands of truth he  ceptance. See Luke ix. 1; 2. By two and tromight restrain the rebellious motions of men's wills; We may suppose that Matthew had an eye to this
that by the sword of the Spirit he might slay the  circumstance in the catalogue which he has given
monsters of their lusts; and that by giving them the  of the apostles; for, chapter x. 2-4, he has joined
spiritual armour he might put them in a condition  them together in pairs; very probably just as they
to fight for the incorruptible inheritance, and exalt were sent out now by their Master. Jesus ordered
them to the joyful possession of the riches and  his disciples to go by two and two, doubtless that
honours of immortality. Wherefore, as these eha- they might encourage each other in their work.
racters of the Messiah were in a great measure un- I The history of their election and commission is
known to the Jews, he who possessed them was given, Matt. x. 1, &c.; where see the notes. But it
not the object of their expectation. And, though he  seems they were not actually sent till now, wlhen
274                                          ( 18* )             a




Jesus sends out his disciples          CHAPTER VI.                  to teach and work miracles.
A. hi. 4035. and gave them  power over unclean   12 And they went out, and preached A. M. 4035.
A. D. 31.                                                                             A. D. 31.
spirits;                              that men should repent.
8 And commanded them  that they should   13 And they cast out many devils,   and
take nothing for their journey, save a staff anointed with oil many that were sick, and
only; no scrip, no bread, no i money in their healed them.
purse:                                           14 ~ P And king Herod heard of him, (for his
9 But k be shod with sandals; and not put on  name was spread abroad,) and he said, That
two coats.                                      John the Baptist was risen from the dead, and
10 1And he said unto them, In what place  therefore mighty works do show forth themsoever ye enter into a house, there abide till ye  selves in him.
depart from that place.                          15 q Others said, That it is Elias.  And
11 mAnd whosoever shall not receive you, others said, That it is a prophet, or as one of
nor hear you, when ye depart thence, n shake  the prophets.
off the dust under your feet, for a testimony   16 ~ r But when Herod heard thereof, he:against them.  Verily I say unto you, It shall said, It is John, whom I beheaded: he is risen
be more tolerable for Sodom 2and Gomorrha in  from the dead.
the day of judgment, than for that city.         17 For Herod himself had  sent forth and'The word signifieth apiece of brass money, in value somewhat ix. 4; x. 7, 8.  m Matt. x. 14; Luke x. 10.-n Acts xiii.
less than a farthing, Matt. x. 9, but here it is taken in general 51; xviii. 6._2 Gr. or.-  o Jam. v. 14.- P Matt. xiv. 1; Luke
for money, Luke ix. 3.-k Acts xii. 8.-I Matt. x. 11; Luke ix. 7.-qMatt. xvi. 14; Ch.viii. 28.-  rMat. xiv. 2; Luke iii. 19.
Jesus intended forthwith to enlarge the scene of his bears scarcely any resemblance to it; the former
ministry. He, therefore, on this occasion renewed  being used only as a means of health; the latter,
their powers, and repeated the principal things con- only when life is despaired of. It is not said how
tained in the instructions formerly given,     long they were out on this their first expedition;
Verses 8, 9. He commanded that they should take but it is probable they spent a considerable time in
nothing for their journey-That they might be al- it, for Luke says, chap. ix. 6, they departed, and
ways unencumbered, free, ready for motion. Save  went through the towns, preaching the gospel, and
a stqff only —He that had one might take it; but he  healing everywhere.
that had not, was not to provide one. No scrip, no    Verses 14-16. And King Herod (the tetrarch; see
bread-Our Lord intended by this mission to initiate  notes on Matt. ii. 1, and xiv. 1) heard of himthem into their apostolic work. And it was, doubt- While the apostles were making their circuit about
less, an encouragement to them all their life after, to  the country, proclaiming everywhere the glories of
recollect the care which God took of them when  their great Master, and working miracles in his
they had left all they had, and went out quite unfur- name, information concerning him and his marvelnished for such an expedition. In this view our lous works came to the ears of King Herod; for his
Lord himself leads them to consider it, Luke xxii. 35, namne was spread abroad-And reached many
WhendIsent you.forth without purse or scrip, lacked  places far more distant than the court of Herod,
ye any thing? See the note on Matt. x. 9, 10; where  Matt. iv. 24, 25. And he said, that John the Baptist
the particular directions here given are explained at was risen from the dead-This his own guilty conlarge.                                          science suggested, and he could not forbear speaking
Verses 10, 11. In what place soever ye enter-See  of it to those that were about him. Others said,
thlese verses explained, Matt. x. 11-15.        That it is Elias; anid others, That it is a prophet
Verses 12, 13. They went, and preached that men  -It is easy to account for the opinion of those who,
should repent-They went away and published  upon Christ's appearing in this part of the country,
evsrywhere the glad tidings of the approach of the began to take notice of his miracles, and, being struck
Nessiah's kingdom, and exhorted men on that con- with them, imagined that he was Elias, or one of the
sideration to turn to God in true repentance, forsak- prophets. For they expected that Elias would acing all their sins in temper, word, and work, and in  tually descend from heaven, and usher in the Mesall respects bringing forth fruits worthy of repent- siah, Matt. xvi. 14; and that one of the prophets was
ance.  They cast out many devils, &c.-And did  to be raised from the dead for the same end. But
many other miracles. And anointed with oil many  when Herod heard thereof-Of their various judgthat were sick-Which St. James gives as a general ments concerning Jesus; he still said, It is John,
direction, (chap. v. 11, 15,) adding those peremptory  whom Ibeheaded, &c.-The suggestions of his guilty
words, And the Lord shall heal him. He shall be  conscience were too powerful to be removed by the
restored to health: not by the natural efficacy of the  flattery of his servants; and he persevered in affirmoil, but by the supernatural blessing of God. And  ing that it was certainly John whom he had beheaded,
it seems, this was the great standing means of heal- and that he was risen from the dead.
ing desperate diseases in the Christian Church, long    Verses 17-26. For Herod had laid hold on John,
before extreme unction was used or heard of, which  &c. —See the note on Matt. xiv. 3-7. Herodias had
a                                                              275




tIerod, at the request of Herodias,     ST. MARK.                  causes John to be behLaded.
A. M. 4034. laid hold upon John, and bound him  thou shalt ask of me, I will give it A. M. 4036.
A. D. 30..A.. 32.
A- D- 30in prison for Herodias' sake, his bro- thee, unto the half of my kingdom.  A    32ther Philip's wife: for he had married her.     24 And she went forth, and said unto her
18 For John had said unto Herod, s It is not mother, What shall I ask?  And she said, The
lawful for thee to have thy brother's wife.   head of John the Baptist.
19 Therefore Herodias had 3a quarrel against  25 And she came in straightway with haste
him, and would have killed him; but she unto the king, and asked, saying, I will that
could not:                                    thou give me, by and by, in a charger, the
20 For Herod.t feared John, knowing that he head of John the Baptist.
was a just man, and a holy, and 4observed   26 z And the king was exceeding sorry; yet
him: and when he heard him, he did many  for his oath's sake, and for their sakes which
things, and heard him gladly.                 sat with him, he would not reject her.
A.D. 32.  21 uAnd when a convenient day   27 And immediately  the  king  sent   an
was come, that Herod on X his birthday made  executioner, and commanded his head to be
a supper to his lords, high captains, and chief brought: and he went and beheaded him  irn
estates of Galilee;                          the prison;
22 And when the daughter of the said Hero-  2S And brought his head in a charger, and
dias came in, and danced, and pleased Herod, gave it to the damsel; and the damsel gave
and them that sat with him, the king said unto  it to her mother.
the damsel, Ask of me whatsoever thou wilt,  29 And when his disciples heard of it, they
and I will give it thee.                      came and took up his corpse, and laid it in
23 And he sware unto her, YWhatsoever a tomb.
s Lev. xviii. 16; xx. 21.-3 Or, an inward grudge.  _t Matt.  UMatt. xiv. 6.  x Gen. xl. 20.-Y Esth. v. 3, 6; vii. 2.
xiv. 5; xxi. 6.-4 Or, kept him, or, saved him.  z Matt. xiv. 9.-5 Or, one of his guard.
a quarrel againsthimn-This princesswas the grand- was a just zman and holy —Such force has virtue
daughter of Herod the Great, by his son Aristobulus, sometimes upon the minds of the highest offenders!
and had formerly been married to her uncle Philip, And observedhim-Or rather, preserved, orprotected
the son of her grandfather, by Mariamne, and brother him, (as avver9pet, it seems, should rather be rendered)
to Herod the tetrarch. Some time after that mar- namely, against all the malice and contrivances of
riage this Herod, happening in his way to Rome to  Herodias. And when he heard him-nProbably sendlodge at his brother's house, fell passionately in love ing for him occasionally; he did many things-Rewith Herodias, and on his return made offers to her; commended by him; and heard him gladly-Deluwhich she accepted, deserting her husband, who  sive pleasure, while he continued in the practice of
was only a private person, that she might share with  known sin! Thus it often happens that they who
the tetrarch in the honours of a crown. On the do not truly fear God and turn to him, will gb cerother hand, he, to make way for her, divorced his tain lengths in obedience to his commandments,
wife, the daughter of Aretas, king of Arabia. provided something be remitted to them by way of
Wherefore both parties being guilty of incest as indulgence. But when they are more straitly
well as adultery, they were reproved by the Baptist, pressed, throwing off the yoke, they not onlybecome
with a courage highly becoming the messenger of obstinate but furious, which shows us, that no man
God. For though he had experienced the advantage has any reason to be satisfied with his conduct beof the tetrarch's friendship, he was not afraid to cause he obeys many of the divine laws, unless he
displease him when his duty required it. This free- has learned to subject himself to God in every rjdom Herod resented to such a degree, that he laid  spect, and without exception.  When a convenient
his monitor in irons. But if Herod's resentment of day was cone —Convenient for her purpose; that
the liberty which John took with him was great, Herod made a supper for his lords, high captains,
that of Herodias was much greater. The crime she and chief estates-Greek, rote XttapXotL KaL rote Trpowas guilty of being odious, she could not bear to -rotc, the tribunes (or commanders of one thousand
have it named, and far less reproved. She was, men each) and principal men of Galilee: that is, to
therefore, enraged to the highest pitch, and nothing  the great men of the court, the army, and the proless than the Baptist's head would satisfy her: and vince.  When the daughter oj Herodias came in
ever since he had offended her, she had been plotting  and danced-See notes on Matt. xiv. 6-12. For his
against his life, but had not yet been able to get her oath's sake, and for their sakes which sat with him,
purpose accomplished. For Herod feared John-  he would not reject her-Herod's honour was like
Great and powerful as the king was, he stood in awe the conscience of the chief priests, Matt. xxvii. 6.
of John, though in low life, and for a while durst To shed innocent blood wounded neither the one
not attempt any thing against him; knowing that he nor the other!
276                                                            a




Jlesus retires with his disciples,    CHAPTER VI.                     and feeds the multftuae.
A. M. 4036. 30 I a And the apostles gathered is a desert place, and now the time A. M. 4036.
A.D. 32. themselves together unto Jesus, and  is far passed:32.
told him all things, both what they had done,  36 Send them away, that they may go intc
and what they had taught.                     the country round about, and into the villages.
31 b And he said unto them, Come ye your- and buy themselves bread: for they have noselves apart into a desert place, and rest a  thing to eat.
while: for   there were many coming and   37 He answered and said unto them, Give
going, and they had no leisure so much as to  ye them  to eat.'And they say unto him,
eat..h Shall we go and buy two hundred 6penny32 d And they departed into a desert place by  worth of bread, and give them to eat?
ship privately.                                 38 He saith unto them, How many loaves
33 And the people saw them  departing, and  have ye? go and see.  And when they knew,
many knew him, and ran afoot thither out of they say, i Five, and two fishes.
all cities, and outwent them, and came together   39 And he commanded them to make all sit
unto him.                                     down by companies upon the green grass.
34 e And Jesus, when he came out, saw much   40 And they sat down in ranks, by hundreds,
people, and was moved with compassion toward  and by fifties.
them, because they were as sheep not having a   41 And when he had taken the five loaves,
shepherd: and f he began to teach them many  and the two fishes, he looked up to heaven,
things.                                        k and blessed, and brake the loaves, and gave
35 gAnd when the day was now far spent, them  to his disciples to set before them; and
his disciples came unto him, and said, This the two fishes divided he among them all.
a Luke ix. 10._.b Matt. xiv. 13..c Chap. iii. 20.-d Matt.   6 The Roman penny is seven pence halfpenny sterling; as
xiv. 13.  e Matt. ix. 36; xiv. 14.-f Luke ix. 11.- -- Matt. Matt. xviii. 28.. i Matt. xiv. 17; Luke ix. 13; John vi. 9;
xiv. 15; Luke ix. 12.  h Num. xi. 13, 22; 2 Kings iv. 43.    Matt. xv. 34; Chap. viii. 5.  k 1 Sam. ix. 13; Matt. xxvi. 26.
Verse 30. The apostles gathered themselves to- there, and the strong desire which they had thus
gether unto Jesus-Namely, at, or quickly after the manifested to receive religious instruction; and
time of the awful event of the Baptist's death, rela- reflecting, likewise, how sadly they were neglected
ted above; and told him all things, &c.-Recounted  by those who ought to have been their spiritual
to him; both what miracles they had done-In his guides; and how they were forced to wander from
name and by his power; and what doctrine they  place to place, as sheep having no shepherd-To
had taught-According to his direction. And he feed and take care of them; he was moved with
said, Come ye yourselves apart, &c.-Come with  such compassion toward them-That though he had
me into the neighbouring desert; and rest a while come thither for retirement, he neither dismissed
— After the fatigue of your journey, and let us nor forsook them, but, on the contrary, receiving
endeavour to improve this awful dispensation by  them in a most kind and condescending manner,
suitable meditations. For there were many coming  began, immediately, to teach them many thingsand going, &c. —To and from the public place in  Namely: concerning the kingdom  of God, Luke
which they then were; and they had no leisure so ix. 11; healing also as many sick as were brought
nmuch as to eat —Namely, without interruption. And  to him.
much less had they leisure for religious retirement   Verses 35-44. When the day was far spent, &c.
and recollection. And they departed into a desert -See notes on Matt. xiv. 15-21, where the circumplace privately-Across a creek of the lake; and  stances of the miracle here recorded are explained
the people-Who had been attending on his minis- at large. Andl they sat down in ranks-Or rather,
try; saw them departing, and mnany knew him —  in squares, as Campbell renders,rpaytat, observing,
Though he was at some distance; and observing  "The word denotes a small plat, such as a flowerhow he steered his course, and guessing right as to  bed in a garden. It has this meaning in Eccles.
the place at which he intended to land, they ran  xxiv. 31. I do not find it in the LXX., or in any
afoot thither out of all cities-By which they passed, other part of the New Testament. These beds were
thereby increasing their numbers continually. And in the form of oblong squares. The word is therewith such eagerness did they pursue their journey, fore very improperly rendered either ranks or
that they outwvent them that had taken ship, and  rows." Thus, also, Dr. Macknight, "They sat down
getting round to the shore where he was to land, in oblong squares. The word 9v1.uroCtov, used here
they stood ready there to receive him in a large by Mark, signifies a company of guests at a table,
body. And Jesus, when he came out-Of the ship; but Xtitea) the word in Luke, denotes properly as
seeing much people-Collected together, and con- many of them as reclined on one bed, according to
sidering what pains they had taken to meet him  the eastern manner of eating. By Christ's order
a                                                           277




Jesus feeds five thousand               ST. MARK.                wvithfive loaves and two fishes.
A. M. 4036. 42 And they did all eat, and were And immediatelyhe talkedwith them, A. M. 4036.
filled.                              and saith unto them, Be of good cheer:
43 And they took up twelve baskets full, of it is I; be not afraid.
the fragments, and of the fishes.               51 And he went up unto them into the ship;
44 And they that did eat of the loaves were and the wind ceased: and they were sore
about five thousand men.                      amazed in themselves beyond measure, and
45  k 1'And straightway he constrained his wondered.
disciples to get into the ship, and to go to the   52 For 0 they considered not the Tmiracle
other side before 7unto Bethsaida, while he of the loaves; for their p heart was harsent away the people.                          dened.
46 And when he had sent them  away, he   53 ~ q And when they had passed over, they
departed into a mountain to pray.              came into the land of Gennesaret, and drew
47 mAnd when even was come, the ship was to the shore.
in the midst of the sea, and he alone on   54 And when they were come out of the ship,
the land.                                      straightway they knew him,
48 And he saw them toiling in rowing; for  55 And ran through that whole region round
the wind was contrary unto them: and about about, and began to carry about in beds those
the fourth watch of the night he cometh unto  that were sick, where they heard he was.
them, walking upon the sea, and nwould have   56 And whithersoever he entered, into vilpassed by them.                               lages, or cities, or country, they laid the sick
49 But when they saw him  walking upon  in the streets, and besought him  that r they
the sea, they supposed it had been a spirit, might touch if it were but the border of his
and cried out.                                garment: and as many as touched 8 him were
50 (For they all saw him, and were troubled.) made whole.
l Matt. xiv. 22; John vi. 17.-' Or, over against Bethsaida. o Chap. viii. 17, 18.  P Chap. iii. 5; xvi. 14.  q Matt. xiv. 34.
m Matt. xiv. 23; John vi. 16, 17.- n Luke xxiv. 28.  r Matt. ix. 20; Chap. v. 27, 28; Acts xix. 12._s Or, it.
therefore, the people were to sit down to this meal in such a manner, that reclining on their elbows,
in companies, consisting some of fifty persons, some they were almost in a sitting posture, and had their
of a hundred, according as the ground would ad- eyes fixed on Jesus, who stood below them, in a
mit. The members of each company, I suppose, place that was more plain, at a little distance from
were to be placed in two rows, the one row with  the ends of the ranks. Without doubt, therefore,
their faces toward those of the other, as if a long  they all heard his thanksgiving and prayer for the
table had been between them. The first company  miracle, saw him give the disciples the meat, and
being thus set down, the second was to be placed  were astonished above measure when they perbeside the first in a like form, and the third by the  ceived that instead of diminishing it increased
second, till all were set down, the direction of the under his creating hands.  Moreover, being set
ranks being up the hill. And as the two ranks of down in companies, and every company being
every division were formed into one company, by  divided into two ranks, which lay fronting each
being placed with their faces toward each other; other, the ranks of all the companies were parallel,
so they were distinguished from the neighbouring  and pointed toward Jesus, and so were situated in
companies, bylying with their backs turned to their such a manner that the disciples could readily
backs. Aid the whole body thus ranged, would  bring the bread and fish to them that sat at the
resemble a garden plot, divided into seed-beds, extremities of the ranks. To conclude, by this
which is the proper signification of -rpataat, the  disposition there must have been such a space
name given by Mark to the several companies after between the two ranks of each company, that every
they were formed."                            individual in it could easily survey the whole of his
It has been observed, in the note on Matt. xiv. 19, own company, as well those above him as those
&c., that the meat must have extended its dimen- below him; and therefore, when the meat was
sions, not in our Lord's hands only, but in the hands brought, and handed from one to another, they
of the multitude likewise, a circumstance which  would all follow it with their eyes, and see it
suggests further reasons for the people's being set swelling, not only in their own hands, but in the
down in the manner above explained. "For as hands of their companions likewise, to the amazethey were fed on a mountain, we may reasonably  mnent and joy of every person present."
suppose that the ground was somewhat steep, and    Verses 45-56. For an explanation of these verses,
that they lay with their heads pointing up the hill, see the notes on Matt. xiv. 22-36.
278                                                             a




Jesus disputes with the Pharisees        CHAPTER VII.            about eating with unwashen hands.
CHAPTER VII.
In thzs chapter we have, (1,) Christ's dispute with the scribes and Pharisees about eating' meat with unwashen halnds, 1-13.
(2,) The needful instructions he gave to the people upon that occasion, and further explained to his disciples, 14-23. (3,) His
curing the woman of Canaan's daughter that was possessed by an evil spirit, 24-30. (4,) The relief of a man that was
deaf, and had an impediment in his speech, 31-37. This chapter coincides with Matt. xv.
A.M. T4036. THEN  a came together unto him    3 For the Pharisees, and all the A.1. 4036.
the Pharisees, and certain of the  Jews, except they wash their hands
scribes, which came from Jerusalemi.              2oft, eat not, holding the tradition of the elders.
2 And when they saw some of his disciples   4 And when they come from the market, exeat bread with' defiled (that is to say, with  cept they wash, they eat not. And many other
unwashen) hands, they found fault.                things there be, which they have received to
a Matt. xv. 1.t-' Or, common.-2 Or, diligently: in  the original, with the fist: Theophylact, up to the elbow.
NOTES ON CHAPTER VII.                  endless variety of purifications not prescribed in
Verses 1, 2. Then came the Pharisees and scribes  the law, but ordained by the elders. These ordifrom Jerusalem-They probably came on purpose  nances, though they were of human invention, came
to find occasion against him. For some of them fol- at length to be looked upon as essential in religion;
lowed him  from place to place, looking on every  they were exalted to such a pitch, that, in comparison
thing he did, even on his most innocent, yea, and  of them, the law of God was suffered to lie neglected
most benevolent and holy actions, with an evil and  and forgotten, as is here signified.
censuring eye. Accordingly, here they ventured to    Verses 3-5. For the Pharisees, 4c., except they
attack him for allowing his disciples to eat with  wash their hands oft-Greek, eav 7oy orvy/yl v/lnovrac
unwashed hands, thereby transgressing, they said, rac Xelpac, except they wash their hands with their
the tradition of the elders, which they thought to be  fist: or, as some render it, to the wrist. Theophya very heinous offence.  When they saw his disci- lact translates it, unless they wash up to their elbows;
ples eat bread with defiled, that is, with unwashe?,  affirming that 7rvy/on denotes the whole of the arm,
hands-The Greek word here rendered defiled, from the bending to the ends of the fingers. But
literally signifies common.  It was quite in the  this sense of the word is altogether unusual. For
Jewish idiom to oppose common and holy; the most  rvytuy7, properly, is the hand, with the fingers conusual signification of the latter word, in the Old Tes- tracted into the palm, and made round. " Theophytament, being, separated from common and devoted  lact's translation, however," says Macknight, " exto sacred use. As we learn from antiquity that this  hibitsthe evangelist's meaning. For the Jews, when
evangelist wrote his gospel in a pagan country, and  they washed, held up their hands, and, contracting
for the use of Gentile converts, it was proper to add  their fingers, received the water that was poured on
the explanation, that is, unwashen, to the epithet them by their servants, (who had it for a part of
common, or defiled, which might have otherwise  their office, 2 Kings iii. 11,) till it ran down their
been misunderstood.  They found fault-The law  arms, which they washed up to their elbows.  To
of Moses, it must be observed, required external wash with thefist, therefore, is to wash with great
cleanness as a part of religion; not, however, for its  care." A MS. termed Codex Bezce, instead of 7rvyjeq,
own sake, but to signify with what carefulness God's  the fist, or wrist, has 7rvlvv, frequently. And when
servants should purify their minds from moral pol- they come from, the market, except they washlutions. Accordingly, these duties were prescribed  Greek, ParrTt-oUvrat, bathe themselves, as the word
by Moses in such moderation as was fitted to pro- probably ought here to be rendered, (see Lev. xv.
mote the end of them. But in process of time they  11,) they eat not-Having the highest opinion of the
came to be multiplied prodigiously: for the ancient importance of these institutions. Indeed, some of
doctors, to secure the observation of those precepts  their rabbis carrielt this to such a ridiculous height,
which were really of divine institution, added many  that one of them determined the neglect of washing
commandments of their own as fences unto the  to be a greater sin than whoredom; and another deformer. And the people, to show their zeal, obeyed  clared, it would be much better to die than to omit
them. For example: Because the law, Lev. xv. 11,- it. See many instances of this kind in Hammond
saith, Whomsoever he toucheth, that hath the issue, and Whitby on the place. The Pharisees, therehe shall wash his clothes, and bathe himself in  fore, viewing these washings in this important light,
water, &c., the people were ordered to wash their did not doubt but our Lord, by authorizing his dishands immediately on their return from places of ciples to neglect them, would expose himself to
public concourse, and before they sat down to meat, universal censure, as one who despised the most
lest, by touching some unclean person in the crowd, sacred services of religion; services to which a
they might have defiled themselves. The Pharisees, sanction was given by the approbation and practice
therefore, being' very zealous in these trifles, would  of the whole nation. Accordingly, they asked him,
not eat at any time unless they washed their hands  Why walk not thy disciples according to the tradiwith the greatest care. From this source came that tion of the elde's? —Hast  thou taught them to de
a                                                                 279




Tihe traditions of men preferred        ST. MARK.                to the commandments of God.
A. M.4036. hold, as the washing of cups and   10 For Moses said, dHonour thy A.M. 4036.
A.D. 32. 3 pots, brazen vessels, and of 4 tables.  father and thy mother; and, Whoso
5 b Then the Pharisees and scribes asked  curseth  father or mother, let him  die the
him, Why walk not thy disciples according to  death:
the tradition of the elders, but eat bread with   11 But ye say, If a man shall say to his
unwashen hands?                               father or mother, It is f Corban, that is to say,
6 He answered and said unto them, Well a gift, by whatsoever thou mightest be profited
hath Esaias prophesied of you hypocrites, as it by me; he shall be free.
is written, c This people honoureth me with   12 And ye suffer him no more to do aught
their lips, but their heart is far from me.   for his father or his mother;
7 Howbeit, in vain do they  worship me,  13 Making the word of God of none effect
teaching for doctrines the commandments of through your tradition, which ye have delimen.                                          vered: and many such like things do ye.
8 For, laying aside the commandment of God,  14 T g And when he had called all the peoye hold the tradition of men, as the washing  ple unto him, he said unto them, Hearken unto
of pots and cups: and many other such like  me every one of you, and understand.
things ye do.                                   15 There is nothing fiom  without a man,
9 And he said unto them, Full well ye 5re- that entering into him can defile him: but the
ject the commandment of God, that ye may  things which come out of him, those are they
keep your own tradition.                      that defile the man.
3 Sextarius is about a pint and a half.-4 Or, beds. -bMatt.   d Ex. xx. 12; Deut. x. 16; Matt. xv.'4.  e Ex. xxi. 17; Lev.
xv. 2.  c Isa. xxix. 13; Matt. xv. 8.-5 Or, frustrate.    xx. 9; Prov. xx. 20. —f Matt. xv. 5; xxiii. 18.-g Matt. xv. 10.
spise these institutions? But while they pretended  poverty, as the word honour signifies, 1 Tim. v. 17,
nothing but a sorrowful concern for the contempt promising life to such as do so, and threatening deatL
which the disciples cast on institutions so sacred, against those that do otherwise. Nevertheless, ye
their real intention was to make Jesus himself to be Pharisees, presumptuously making light of the didetested by the people as a deceiver. But the charge vine commandment, affirm that it is a more sacred
of impiety which they thus brought against him and duty to enrich the temple than to nourish one's
his disciples, he easily retorted upon them with  parents, though they be in the utmost necessity;
ten-fold strength.  For he shows clearly, that not- pretending that what is offered to the great Parent
withstanding their pretended regard for the duties is better bestowed than that which is given for the
of godliness, they were themselves guilty of the  support of our parents on earth; as if the interest
grossest violations of the divine law. And as they  of God were different from that of his creatures.
thus transgressed, not through ignorance, but know- Nay, ye impiously teach that a man may lawfully
ingly, they were the worst of sinners, mere hypo- suffer his parents to starve, if he can say to them,
crites, who deserved to be abhorred by all good  It is corban, (a gift,) 4c., by whatsoever thou mightmen; and the rather, as God had long ago testified  est be profited by me —That is, that which should
his displeasure against them, in the prophecy which  have succoured you, is given to the temple. Thus
Isaiah had uttered concerning them. He answered, ye hypocrites have, by your frivolous traditions,
Well hath Esaias prophesied, &c.-See note on made void the commandment of God, though of
Matt. xv. 7-9.                                immutable and eternal obligation; and disguised
Verses 9-13. And he said, Full well-KaXbr, with the cloak of piety the most horrid and unnafairly, wholly; ye reject, &c.-Or, reading the word  tural action that a man can easily be guilty of."separately, Finely done! How praiseworthy is your See Macknight, and the note on Matt. xv. 4-6.
conduct! A strong irony.  Ye reject the command-   Verses 14-16. When he had called all the people
ment of God that ye may keep your own tradition-  unto him-See note on Matt. xv. 10, 11. He said,
The words, your own, are emphatical, distinguishing  Hearken unto me, every one of you —As if he had
the commandments of men, the corrupt traditions said, Hear how absurd the precepts are which the
of the Pharisees, from the commandments of God. scribes inculcate upon you, and understand the true
For 1Moses said, Honour thy father and thy mother differences of things. These hypocrites, anxious
-" Lest the charge, which our Lord brought against about trifles, neglect the great duties of godliness
the Pharisees, should be thought without founda- and righteousness, which are of unchangeable
tion, because it contained an imputation of such  obligation.  They shudder with horror at hands
gross profaneness, he supported it by an instance unwashed, but are perfectly easy under the guilt of
of an atrocious kind. God, saith he, has commanded  impure minds, although zot that which goeth into
children to honour their parents, that is, among  the mouth defileth a mnan, in the sight of God, but
other things, to maintain them when reduced to that which cometh out of the mouth; because, in the
280                                                            a




Meat defileth not the man;             CHAPTER VII.                   but the evil nature within.
A. M. 4036.  16 h If any man have ears to hear,  20 And he said, That which corn- A. M. 4036.
&. D. 32. let him hear.                        eth out of the man, that defileth the  A. D. 32.
17 i And when he was entered into the house  man.
from the people, his disciples asked him  con-   21 k For from within, out of the heart of men,
cerning the parable.                            proceed evil thoughts, adulteries, fornications,
18 And he saith unto them, Are ye so with- murders,
out understanding also?  Do ye not perceive,  22 Thefts, 6covetousness, wickedness, deceit,
that whatsoever thing from without entereth  lasciviousness, an evil eye, blasphemy, pride,
into the man, it cannot defile him.             foolishness;
19 Because it entereth not into his heart, but  23 All these evil things come from  within,
into the belly, and goeth out into the draught, and defile the man.
purging all meats?                              24 ~1 1And from thence he arose, and went
h Matt. xi. 15. —i Matt. xv. 15.-k Gen. vi. 5; viii. 21; Matt. xv. 19.  6 Gr. covetousnesses, wickednesses. 1 Matt. xv. 21.
sight of God, cleanness and uncleanness are quali- directly opposed to o,6 poovvy, or sobriety of thought
ties, not of the body, but of the mind, which can be  and discourse; and therefore particularly signifies
polluted by nothing but sin. Our Lord did not at all all kinds of wild imaginations and extravagant pasmean to overthrow the distinction which the law  sions. " It is rematable, that three of the crimes
had established between things clean and unclean, here mentioned, as pollutions of the mind, namely,
in the matter of man's food. That distinction, like  murder, false witness, and blasphemy, were, on this
all the other emblematical institutions of Moses, very occasion, committed by the persons who
was wisely appointed; being designed to teach the  charged our Lord with impiety because he neglectIsraeliites how carefully the familiar company and  ed such ceremonial precepts of religion as were of
conversation of the wicked is to be avoided. He human invention. For, while they feigned the highonly affirmed, that in itself no kind of meat can  est reverence for the divine law, they were making
defile the mind, which is the man, though by acci- void its most essential precepts. At the very time
dent it may: as when a man eats what is pernicious that they condemned the disciples for so small an
to his health, or takes an improper quantity of food  offence as eating with unwashed hands, contrary
or liquor. And a Jew might have done it by pre- only to the traditions of the elders, the scribes and
sumptuously eating what was forbidden by the  Pharisees were murdering Jesus by their calumnies
Mosaic law, which still continued in force: yet in  and false witnessings, notwithstanding it was the
all these instances, the pollution would arise from  only study of his life to do them all the good possithe wickedness of the heart, and be just propor- ble!" All these evil things come from within-The
tionable to it, which is what our Lord here asserts.  Lord Jesus " represents these evil things as proceedVerses.17-23. When he was entered into the house  ing out of the mouth, (Matt. xv. 18,) not so much
-And was apart from the people; his disciples by way of contrast to meats, which enter by the
asked him-Namely, Peter, in the name of the rest, mouth into a man, as because some of them are
(Matt. xv. 15,) concerning the parable-So they  committed with the faculty of speech, such as false
term the declaration which our Lord had just uttered, witness and blasphemy; and others of them  are
because it appeared to them to be mysterious and  helped forward by its assistance, namely, adultery,
needing explanation, which, that it should, seems  deceit, &c.-Thus our Lord defended his disciples
very strange. And he saith, Are ye so without un- by a beautiful chain of reasoning, wherein he has
derstanding-So dull of apprehension, so ignorant shown the true nature of actions, and loaded with
of the nature of true holiness? see note on Matt. perpetual infamy the Jewish teachers and their
xv. 15-20, where most of the particulars contained  brood, who in every age and country may be known
in this paragraph are explained. From within pro- by features exactly resembling their parents, the
ceed evil thoughts, &c.-The things here mentioned  main strok6s of which are, that by their frivolous
as coming from the heart, and defiling the man, are  superstitions they weaken, and sometimes destroy,
all either sins committed against the second table of the eternal and immutable rules of righteousness."
the law, as they are reckoned up by St. Paul, Rom. -Macknight.
xiii. 9; or the dispositions which incline men to    Verses 24-26. From thence he arose, and went
them. Covetousness-Gr.,r2,eoveltat, covetousness, into the borders —Et ra jertopa, into the parts which
or irregular and inordinate desires; wickedness, bordered upon, or rather lay between, Tyre and
Uovw7ptat, ill-nature, cruelty, inhumanity, and all Sidon; and entered into a house, and would have zo
malevolent affections; an evil eye-An envious, man know it-Namely, that he was there, or, know
grudging disposition; pride —vreprp7ava, that pride  him. Jesus, knowing that the Pharisees were highly
which makes us contemn and overlook others, as offended at the liberty which he had taken in the
unworthy of our regard, and highly to resent the  preceding discourse, in plucking off from themn the
least affront, or seeming injury; foolishness —anpo- mask of pretended piety, wherewith they had coavv, foolish, ungovernable passion; the word stands  vered their malevolent spirit and conduct, and
a                                                               281




A deaf man brought to                   ST. MARK.                           Jesus to be cured.
A. M. 4036. into the borders of Tyre and Sidon,  29 And he said unto her, For this A. M. 4036.
A. D. 32.                                                                          A.D. 32.
and entered into a house, and would Isaying, go thy way; the devil is
have no man know it: but he could not be hid. gone out of thy daughter.
25 For a  certain  woman, whose young   30 And when she was come to her house,
daughter had an unclean spirit, heard of him, she found the devil gone out, and her daughand came and fell at his feet:                ter laid upon the bed.
26 (The woman was a  7 Greek, a Syro-  31 ~ mAnd again, departing from the coasts
phenician by nation,) and she besought him  of Tyre and Sidon, he came unto the sea of
that he would cast forth the devil out of her Galilee, through the midst of the coasts of
daughter.                                      Decapolis.
27 But Jesus said unto her, Let the children   32 And n they bring unto him one that was
first be filled: for it is not meet to take the  deaf, and had an impediment in his speech;
children's bread, and  to  cast it unto the  and they beseech him  to put his hand upon
dogs.                                          him.
28 And she answered and said unto him,   33 And he took him  aside from the multiYes, Lord: yet the dogs under the table eat of tude, and put his fingers into his ears, and ohe
the children's crumbs.                         spit, and touched his tongue:
7Or, Gentile.  m Matt. xv. 29.- n Matt. ix. 32; Luke xi. 14.  o Chap. viii. 23; John ix. 6.
not ignorant of the plots which they were forming just notion, not only of our Lord's power and goodagainst his reputation and life, he judged it proper to  ness, but even of his character as Messiah; the notion
retire with his disciples into this remote region, with  of which she had probably learned by conversing
a view to conceal himself a while from them. We  with the Jews. For when she heard of his arrival,
learn from Josh. xix. 28, 29, that Tyre and Sidon I she came in quest of him, and meeting him, it seems,
were cities in the lot of Asher; which tribe having  as he passed along the street, she fell at his feet.
never been able wholly to drive out the natives, addressing him by the title of son of David, and betheir posterity remained even in our Lord's time. sought him to cast the evil spirit out of her daughter.
Hence he did not preach the doctrine of the king- See the story related more at large, and explained,
dom in this country, because it was mostly inhabit- Matt. xv. 22-28.
ed by heathen, to whom he was not sent. See on    Verses 31-36. He came unto the sea of Galilee,
Matt. x. 5. Neither did he work miracles here with  &c.-See note on Matt. xv. 29-31. They bring
that readiness which he showed everywhere else, unto him one that was deaf, and had an impediment,
because, by concealing himself, he proposed to shun  &c.-Greek Moyt2a2hov: "He was not absolutely
the Pharisees. But he could not be hid-It seems dumb, but stammered to such a degree, that few unhe was personally known to many of the heathen  derstood his speech, verse 35. However, the cirin this country, who, no doubt, had often heard and  cumstance of his being able to speak in any manner,
seen him in Galilee. And, as for the rest, they were  shows that his deafness was not natural, but accisufficiently acquainted with him by his fame, which  dental. He had heard formerly, and had learned to
had spread itself very early through all Syria, speak, but was now deprived of hearing, perhaps,
Matt. iv. 24. For a certain woman, whose young  through some fault of his own, which might be the
daughter had an unclean spirit, heard of him-  reason that Jesus sighed for grief when he cured
This person was a descendant of the ancient inha- him. And they beseech him to put his hand upon
bitants, and probably by religion a heathen. She him-His friends interceded for him, because he
" is called, Matt. xv. 21, a woman of Canaan; here, was not able to speak for himself, so as that any
a Syro-Phenician, and a Greek. There is in these  one could understand him. His desire of a cure,
denominations no inconsistency. By birth, she was however, may have prompted him to do his utmost
of Syro-Phenicia, so the country about Tyre and  in speaking, whereby all present were made sensible
Sidon was denominated; by descent, of Canaan; of the greatness of the infirmity under which he
as most of the Tyrians and Sidonians originally  laboured. Our Lord's exuberant goodness easily
were; and by religion, a Greek, according to the prompted him to give this person the relief which
Jewish. manner of distinguishing between them- his friends begged for him. Yet he would not do it
selves -and idolaters. Ever since the Macedonian publicly, lest the admiration of the spectators should
conquest, Greek became a common name for idola- have been raised so high as to produce bad effects;
ter, or, at least, one uncircumcised, and was equiva- for the whole country was now following him, in
lent to Gentile. Of this we have many examples expectation that he would soon set up his kingdom.
in Paul's epistles, and in the Acts. Jews and Greeks, Or, as Gadara, where his miracle upon the demoE~XveCF, are the same with Jews and Gentiles."-  niacs had been so ill received, was part of this region,
Campbell. Nevertheless, though a heathen, this (see on Luke viii. 26,) he might shun performing
woman had conceived a very great, honourable, and the miracle publicly, because it would have no effect
282                                                           a




The people are greatly astonished     CHAPTER VII.                   at the miracles of Christ.
A. M. 4036. 34 And P looking up to heaven, tell no man: but the more he charged A. M. 4036.
A, D. 32.                                                                           A. D. 32.
q he sighed, and  saith  unto  him,  them, so much the more a great
Ephphatha, that is, Be opened.                 deal they published it;
35 r And straightway his ears were opened,  37 And were beyond measure astonished,
and the string of his tongue was loosed, and  saying, He hath done all things well; he,
he spake plain.                                maketh both the deaf to hear, and the dumb
36 And she charged them that they should  to speak.
P Chap. vi. 41; John xi. 41, xvii. 1.-  q John xi. 33, 38.  r Isa. xxxv. 5, 6; Matt. xi. 5.  s Chap. v. 43.
upon so stupid a people. Whatever was the reason, and all obstructions to his hearing distinctly, and
he took the man with his relations aside from the  speaking articulately and plainly, were instantly
crowd; and, because the deaf are supposed to have  removed. And, as those bodily impediments vantheir ears shut, and the dumb their tongues so tied, ished before the word of Christ's power, the impeor fastened to the under part of their mouth, as not diments of the mind to spiritual acts and duties are
to be able to move it, (see verse 35,) he put his fin- removed by the Spirit of Christ. He opens the ingers into the man's ears, and then touched or moist- ternal ear, the heart, as he did Lydia's, to understand
ened his tongue with his spittle, to make him under- and receive the word of God; and opens the mouth
stand that he intended to open his ears, and loose  in prayer and praise. And he charged them that
his tongue." —Macknight. This, perhaps, was the  they should tell no man-When Jesus formerly
only reason for these symbolical actions, or our cured the demoniac in this country, he ordered
Lord might have other reasons for doing them, of him to return to his own house, and show, namely,
which we are ignorant. " If any should ask," says to his relations and friends, how great things God
Dr. Doddridge, " why our Lord used these actions, had done for him. But, at this miracle, the deaf and
when a word alone would have been sufficient; and  dumb man's relations seem to have been present.
such means (if they may be called means) could in Wherefore, as they had no need to be informed of
themselves do nothing at all to answer the end, I the miracle, he required it to be concealed, probably
frankly confess I cannot tell, nor am I at all con- for the reasons assigned in the note on chap. v. 43.
cerned to- know. Yet I am ready to imagine it Neither the man, however, nor his friends, obeyed
might be intended to intimate, in a very lively man- Jesus in this; but the more he charged them —To
ner, that we are not to pretend to enter into the  conceal it; so.much the more they published it-So
reasons of all his actions; and that where we are sure  greatly were they struck with the miracle, and so
that afiy observance whatever is appointed by him, charmed with the modesty and humility which
we are humbly to submit to it, though we cannot Christ manifested, especially the man, who, having.
see why it was preferred to others, which our ima- the use of his speech given him, was very forward
gination might suggest. Had Christ's patients, like to exercise it in praise of so great a benefactor.
Naaman, (2 Kings v. 11, 12,) been too nice in their   Verse 37. And were beyond measure astonishedexceptions on these occasions, I fear they would  Both at what was done, and at the amiable spirit
have lost their cure; and the indulgence of a curious of him who did it. And said, He hath done all
or a petulant mind would have been but a poor equi- things well-Performed the most extraordinary
valent for such a loss."  And looking up to heaven  cures in the most humble and graceful manner.
-That the deaf man whom he could not instruct by  He maketh both the deaf to hear, and the dumb to
words might consider from whence all benefits pro- speak —And that, not only in this, but in many other
ceed; he sighed-Probably the circumstances above instances. Whereas there were many that hated
mentioned, or some others, to us unknown, made and persecuted him, as an evil doer; these are
this dumb person a peculiar object of pity. Or by  ready to witness for him, not only that he has done
this example of bodily deafness and dumbness, our no evil, but that he has done a great deal of good,
Lord might be led to reflect on the spiritual deaf- and has done it well, modestly, humbly, devoutly,
ness and dumbness of men. But whatever was the  and all perfectly gratis, without money and without
cause, Christ's sighing on this occasion evidently  price; circumstances which greatly added to the
displayed the tender love he bore to our kind. For lustre of his good works. " Happy would it be if
certainly it could be nothing less which moved him  all his followers, and especially his ministers, would
to condole our miseries, whether general or particu- learn of him, who was thus meek and lowly; neither
lar, in so affectionate a manner. And saith unto him, acting as in their own strength, when they attempt
Ephphatha-This was a word of SOVEREIGN AUTHO- a spiritual cure, nor proclaiming their own praise
RITY, not an address to God for power to heal.. Such  when they have effected it.  Then would they
an address was needless, for Christ -had a perpetual likewise do all things well; and there would be
fund of power residing in himself, to work all mira- that beauty in the manner, which no wise man
cles whenever he pleased, even to the raising of the would entirely neglect, even in those actions which
dead, John v. 21, 26. And straightway his ears are in themselves most excellent and great."were opened —The word had an immediate effect, Doddridge.
a                                                             283




Jesus feeds four thousand with             ST. MARK.            seven loaves and a ew smallfishes.
CHAPTER VIII.
In this chapter we have, (1,) Christ's miraculously feeding four thousand with seven loaves and a few small fishes, 1-9.
(2,) His refusing to give the Pharisees a sign from heaven, 10-13. (3,) His cautioning his disciples to take heed of the
leaven of Pharisaism and Herodianism, 14-21. (4,) His giving sight to a blind man at Bethsaida, 22-26. (5,) Peter's
confession of him, 27-30. (6,) The notice he gave his disciples of his own approaching sufferings, 31-33; and the warning he gave them to prepare for'suffering likewise, 34-38. This chapter coincides with Matt. xv. 32-39; and xvi.
A. M. 4036. IN  those days, a the multitude being  own houses, they will faint bytheway: A. M. 4036.
A. D. 32.                                                                                A.D. 32.
very great, and having nothing to  for divers of them came from far.. D. 32.
eat, Jesus called his disciples unto him, and   4 And  his disciples answered him, From
saith unto them,                                  whence can a man satisfy these men with
2 I have compassion on the multitude, be- bread here in the wilderness?
cause they have now been with me three days,   5 b And he asked them, How many loaves
and have nothing to eat:                          have ye?  And they said, Seven.
3 And if I send them  away fasting to their   6 And he commanded the people to sit down
a Matt. xv. 32.                             b Matt. xv. 34; Chap. vi. 38.
NOTES ON CHAPTER VIII.                 way, and, therefore, thus intimated their surprise
Verses 1-4. In those days, the multitude being  that he should think of doing a thing so impractivery great-The multitude mentioned Matt. xv. 30; cable. Jesus did not reprove them for their forgetand having nothing to eat-They had, as on a for- fulness of what he had so lately done, or for their
mer occasion, consumed all the provision they had  wrorg notions, but meekly asked what meat they
brought with them; Jesus said-Ihave compassion, had, and upon their telling him, he ordered it to be
Greek, awr2ayvtoy/aLt, my bowels yearn, or, are  brought, and out of seven loaves and a few little
~moved, toward the multitude-Who thus flock eager- fishes made a second dinner for an immense multily about me, and express such zeal in their attend- tude by a miracle, few or none of them having been
ance, as to expose themselves thereby to many  present at the former dinner. They seem to have
inconveniences and hardships.  It is pleasing to  been mostly such as followed Jesus from the coasts
observe the strong compassion which our blessed  of Tyre and Sidon, and the neighbouring.heathen
Lord continually discovered in all his actions toward  country; hence they are said, on seeing his miracles,
mankind. Because they have now been with me  to have glorified the God of Israel. This'dinner
three days-It is probable that the multitude, intent was in all respects like the first, except in the numon hearing Christ and seeing his miracles, had  ber of loaves and fishes of which it was made, the
lodged two nights together in the fields, as the sea- number of persons who were present at it, and the
son of the year was pleasant, this event happening  number of baskets that were filled with the fragquickly after the passover; and besides, the great ments that remained. " One cannot but remark,"
number of the cures which had been wrought but says Dr. Macknight, " with what wisdom Jesus chose
just before, might animate them to continue with  to be so much in deserts during this period of his
him, concluding, perhaps, that the miraculous power ministry. He was resolved, in the discharge of the
of Christ, which was displayed in so many glorious  duties of it, to make as little noise as possible, to
instances around them, would either preserve their avoid crowds, and to be followed only by such as
health from being endangered by the large dews had dispositions proper for profiting by his instrucwhich fell in the night, or restore them from any  tions.  And, to say the truth, not a great many
disorder they might contract by their eagerness to  others would accompany him into solitudes, where
attend on his ministry. If I send them away fast-  they were to sustain the inconveniences of hunger,
ing, they will faint, &c.-Our Lord by his power and the weather, for several days together. As the
could as easily have preserved them from fainting  multitude on this and the like occasions remained
without food, as h'ave created food by multiplying  long with Jesus, doubtless his doctrine distilled
the loaves and fishes for their support, but he chose  upon them all the while like dew, and as the small
to take the latter method. For divers of them came  rain upon the tender herb. If so, what satisfaction
from far —This our Lord knew, and he knew also  and edification should we find in the divine disthat they were but ill furnished for procuring pro- courses which he then delivered, were we in posvisions, or accommodations abroad, for themselves. session of them! The refreshment we receive from
MIis disciples answered, From whence can a man  such of them as the inspired writers have preserved,
satisfy these men with bread, &c.-The disciples, raises an ardent desire of the rest. At the same
it seems, did not reflect on the miracle which Christ time it must be acknowledged, that we are blessed
had lately wrought for the relief of the five thou- with as much of Christ's doctrine as is fully suffisand, or they did not imagine he would repeat such  cient to all the purposes of salvation."
a miracle; onr perhaps  they thought that Christ   Verses 6-9. He commanded the people to sit down
proposed to feed this great multitude in the natural -The evangelists having, in the account of the
284                                                                 a




C.aution against the                 CHAPTER VIII.                    leaven of the Pharisees.
A. M. 4036. on the ground: and he took the seven   11 e And the Pharisees came forth, A. A. 4036.
A. D. 32.                                                                          A.D. 32.
loaves, and gave thanks, and brake, and began to question with him, seekand gave to his disciples to set before them; ing of him a sign from heaven, tempting him.
and they did set them  before the people.       12 And he sighed deeply in his spirit, and
7 And they had a few small fishes; and C he saith, Why doth this generation seek after a
blessed, and commanded to set them also be- sign?  Verily I say unto you, There shall no
fore them.                                     sign be given unto this generation.
S So they did eat, and were filled: and they   13 And he left them, and entering into the
took up of the broken meat that was left, seven  ship again, departed to the other side.
baskets.                                        14 ~ f Now  the disciples had forgotten to
9 And they that had eaten were about four take bread, neither had they in the ship with
thousand: and he sent them away.               them more than one loaf.
10 T And   straightway he entered into a   15 g And he charged them, saying, Take
ship with his disciples, and came into the parts heed, beware of the leaven of the Pharisees,
of Dalmanutha.                                 and of the leaven of Herod.
c Matt. xiv. 19; Ch. vi. 41. —d Matt. xv. 39.-  e Matt. xii. 38; xvi. 1; John vi. 30. —f Mat. xvi. 5.  g lMat. xvi. 6; Lu. xii. 1.
former dinner, described the manner in which the Jews, "understanding the prophecy, Dan. vii. 13,
multitude was set down, thought it needless on this literally, expected the Messiah would make his first
occasion to say any thing of that particular, probably  public appearance in the clGuds of heaven, and
because they were ranged as before, in companies take unto himself glory and a temporal kingdom:"
by hundreds and fifties. And he took the seven  and that, therefore, "when the Pharisees desired
loaves, and gave thanks —He gave thanks for the Jesus to show them a sign from heaven, they cerfishes separately, and distributed them separately. tainly meant that he should demonstrate himself to
So they did eat-Matthew, they did all eat, and were be the Messiah, by coming in a visible and miracufilled; were abundantly satisfied. And they took lous manner from heaven with great pomp, and
zup of the broken meat, &c.-Which Jesus ordered by wresting the kingdom out of the hands of the
them to gather up, that he might thus convince Romans."  These hypocrites craftily feigned ar
them, in the strongest manner, of the greatness of inclination to believe, if he could but give them
the miracle; and teach them also, at the same time, sufficient evidence of his divine mission. However,
to use a prudent frugality in the midst of plenty. their true design was, that by his failing to give the
This miracle, and also the former of the same kind, proof which they required, he should expose himself
recorded chap. vi. 40, &c., were intended to demon- to general blame. And he sighed deeply in his
strate, that Christ was the true bread which cometh  spirit-Feeling the bitterest grief on account of the
down from heaven; for he who was almighty to  incorrigibleness of their disposition. And said, Why
create bread without means to support natural life, doth this generation seek after a sign-When so
could not want power to create bread without means many signs, so many incontrovertible proofs of my
to support spiritual life. And this heavenly bread mission from God have been already given, and
we stand so much in need of every moment, that continue to be given daily?  Verily there shall zo
we ought to be always praying, " Lord, evermore sign be given-None such as they seek; to this
give us this bread."                          generation-See note on Matt. xvi. 3, 4. The origiVerses 10-13. HIe entered into a ship, and came nal expression here, et 6do1a7Eral c7jTLIov, if a sign
into the parts of Dalmanutha-Matthew says that, shall be given, is an elliptical form of an oath, as is
having fed the multitude, he took ship, and came evident from Heb. iii. 11. In ordinary cases, it may
into the coasts of Magdala: but the evangelists be supplied out of the ancient forms of swearing,
may easily be reconciled, by supposing that Dal- thus: God do so to me, and more also, if a sign
manutha was a city and territory within the district shall be given. But, in the mouth of God, such an
of Magdala. The Pharisees came forth and began  oath must be supplied thus: Let me not be true, if
to question with him-The Pharisees, having heard  they shall enter into my rest; if a sign shall be
of the second miraculous dinner, and fearing that given, &c. Or, as in Ezek. xiv. 16, Co EyC, EC Vto, 81
Ihe whole common people would acknowledge him  Ovya epEr aU79a0vmovrat, I live not, if sons or daughters
for the Messiah, resolved to confute his pretensions be delivered.
fully and publicly. For this purpose, they came   Verses 14-21. The disciples had forgotten to take
forth with the Sadducees, (see Matt. xvi. 1,) who, bread, &c.-For an explanation of this paragraph,
though the opposites and rivals of the Pharisees in  see note on Matt. xvi. 5-12. Beware of the leaven
all other matters, joined them in their design of op- of the Pharisees and of Herod-By the leaven of
pressing Jesus, and, along with them, demanded of Herod the doctrine of the Sadducees is intended,
him a sign from heavern, tempting, that is, trying  which was, in almost every point, in direct opposihim. See note on Matt. xvi. 1. Some think the tion to that of the Pharisees. Of the two sects, see
a                                                            285




A blind man, at Bethsaida,               ST. MARK.                         is restored to sight.
A. M. 4036.  16 And they reasoned among them- sand, how many baskets full of frag- A. M. 4036.
A. D. 32.                                                                           A. D. 32.
selves, saying, It is hbecause we have  ments took ye up?  And they said,
no bread.                                      Seven.
17 And when Jesus knew it, he saith unto   21 And he said unto them, How is it that
them, Why reason ye, because ye have no  mye do not undestand?
bread? iperceive ye not yet, neither under-  22 ~ And he cometh to Bethsaida; and they
stand? have ye your heart yet hardened?      bring a blind man unto him, and besought him
18 Having eyes, see ye not? and having ears, to touch him.
hear ye not? and do ye not remember?          23 And he took the blind man by the hand,
19 k When I brake the five loaves among  and led him out of the town; and when n he
five thousand, how many baskets full of frag- had spit on his eyes, and put his hands upon
ments took ye up?  They say unto him, him, he asked him if he saw aught.
Twelve.                                         24 And he looked up, and said, I see men as
20 And lwhen the seven among four thou- trees walking.
h Matt. xvi. 7.-  i Chap. vi. 52.  k Matt. xiv. 20; John vi. 13. 1 Matt. xv. 37.  m Chap. vi. 52; Verse 17. —n Chap. vii. 33.
the note on Matt. iii. 7. And they reasoned among  brought him; they doubted not but one touch of
themselves-They talked privately among them- Christ's hand would restore his sight; biet the man
selves about the meaning of their Master's exhorta- himself did not show that earnest desire for, or
tion, and agreed that it was a reproof for their expectation of, a cure, that many others did. He
neglecting to take bread along with them.  When  took and led him out of the town-Declaring hereby,
J:sus knew it-Which he did immediately, for the that those of Bethsaida, who had seen so many mirathoughts of their minds, as well as the words of their cles in vain, were unworthy to behold this: for had
tongues, were all observed by him; he saith, Why  our Lord herein only designed privacy, he might
reason ye, because ye have no bread? Why should  have led him into a house, or into an inner chamber,
your neglecting to take bread with you make you  and have cured him there. And when he had spit
put such an interpretation upon my words?  Per- on his eyes, &c.-Our Lord could have cured this
ceive ye not yet, &c.-After having been so long  man, as he did some others, with a word's speaking,
with me, are ye still ignorant of my power and good- but he was pleased thus to use signs, as he did on
ness? Have ye your heart yet hardened? Is no  some other occasions, probably with a view to assist
abiding impression made yet upon your minds by  the man's faith, which it seems was very weak; It
the many and great miracles I have performed, and was evident, however, that the signs which he
the many discourses which you have heard me de- used had no natural tendency to effect a cure, nor
liver? Having eyes, see ye not, &c.-As if he had  indeed had any of the signs which our Lord ever
said, My miracles being all the objects of your used on such occasions: He asked him if he saw
senses, no extraordinary degree of capacity was aught,  &c.-Jesus did not, as on other occasions of
requisite to enable you to judge of them. How  a like nature, impart the faculty of sight to this blind
came it then, that, having the senses of sight and  man all at once, but by degrees: for the man at first
hearing entire, you were not struck with the two  saw things obscurely, and could not distinguish men
miracles of the loaves and fishes, so as to remember from trees, otherwise than that he could discern
them, and derive instruction from them?  Our Lord  them to move. His expression may be easily achere, it must be observed, affirms of all the apostles, counted for, on supposition that he was not born
(for the question is equivalent to an affirmation,) blind, but had lost his sight by some accident; for if
that their hearts woere hardened: that, having eyes that was the case, he might have retained the idea
they saw not, having ears they heard not; that they  both of men and trees. By a second imposition of
did not consider, neither understand; the very same Christ's hands he received a clear sight of every
expressions that occur in the xiiith of Matthew. object in view. Our Lord's intention in this might
And yet it is certain that they were not judicially  be to make it evident that in his cures he was not
hardened.  Therefore all these strong expressions confined to one method of operation, but could disdo not necessarily import any thing more than the pense them in what manner he pleased. In the
present want of spiritual understanding.       mean time, though the cure was performed by deVerses 22-26. And he cometh to Bethsaida-   grees, it was accomplished in so small a space of
Where he had done many mighty works, without time, as to make it evident that it was not produced
their producing the desired effect, the people re- by any natural efficacy of our Lord's spittle or touch,
maining in impenitence and unbelief, Matt. xi. 21. but merely by the exertion of his miraculous power.
The following miracle, it may be observed, is re- Christ perhaps intended, by restoring the man's
corded by Mark only; a plain proof that he is not to  sight gradually, to signify in what way those who
be considered as a mere abridger of Matthew. And  are by nature spiritually blind, are generally healed
they bring him a blind man, and besought him to by his grace. At first, their knowledge of divine
touch him —Here appears the faith of those that things is indistinct, obscure, and confused; they see
286                                                            a




ChLristforetels his sufferings,       CHAPTER VIII.                and sharply rebukes Peter.
A. M. 4036. 25 After that he put his hands   30 s And he charged them that they A. M. 4036.
A. D. 32.                                                                          A.D. 32.
again upon his eyes, and made him  should tell no man of him.              A. D. 32.
look up: and he was restored, and saw every   31  F And t he began to teach them, that the
man clearly.                                   Son of man must suffer many things, and be
26 And he sent him away to his house, say- rejected of the elders, and of the chief priests,
ing, Neither go into the town, o nor tell it to  and scribes, and be killed, and after three days
any in the town.                               rise again.
27 ~ P And Jesus went out, and his disciples,  32 And he spake that saying openly. And
into the towns of Cesarea Philippi: and by  Peter took him, and began to rebuke him.
the way he asked his disciples, saying unto   33 But when he had turned about and lookthem, Who do men say that I am?               ed on his disciples, he rebuked Peter, saying,
28 And they answered, q John the Baptist: Get thee behind me, Satan: for thou savourest
but some say, Elias; and others, One of the  not the things that be of God, but the things
prophets.                                     that be of mell.
29 And he saith unto them, But. who say ye   34 ~ And when he had called the people
that I am?  And Peter answereth and saith  unto him, with his disciples also, he said unto
unto him, r Thou art the Christ.              them, u Whosoever will come after me, let him
o Matt. viii. 4; Chap. v. 43.-   Matt. xvi. 13; Luke ix. 18.    s Matt. xvi. 20. —— t Matt. xv. 21; xvii. 22; Luke ix. 22.
q Matt. xiv. 2.-r Matt. xvi. 6; John vi. 69; xi. 27.  u Matt. x. 38; xvi. 24; Luke ix. 23; xiv. 27.
men as trees walking; but afterward, by a second  evidence which was to be given of his divine chaor third imposition of the Saviour's hands, a further racter after his resurrection.
degree of spiritual discernment is communicated,   Verses 31-33. And he began to teach them that
and they see all things clearly. Their light, like the Son of man must suffer-The disciples being now
that of the morning, shines more and more unto the  convinced that Jesus was the Messiah, the Son of
perfect day. Let us, then, inquire if we have any  God, and having made confession of him as such,
sight of, or acquaintance with, those things of which  they were prepared to receive this further and
faith is the evidence; and if, through grace, we have  equally important discovery, which they could not
any true knowledge of them, we may hope that it have borne before, without being so offended as to
will increase more and more, till we are fully trans- forsake him; and which, perhaps, they could hardly
lated out of our natural darkness of ignorance and have borne now, had they thoroughly understood,
folly, into the marvellous light of truth and wisdom. and fully believed, Christ's words; for they certainAnd he sent him away, saying, Neither go into the ly still expected that he would assume external
townr-Where probably some who had seen Christ pomp and power, and restore the kingdom of Israel,
lead him out of the town, were expecting to see him  an expectation which they held fast, even till the day
return; but who, having been eye-witnesses of so  of his ascension into heaven. And he spake that
many miracles, had not so much as the curiosity to  saying openly-rlappatLa, plainly, namely to the
follow him. Such therefore were not to be gratified  apostles. Our Lord frequently after this repeated
with the sight of him when he was cured, that would  the prediction of his sufferings; for instance, Matt.
not show so much respect to Christ as to go a step  xvii. 22; xx. 18; xxvi. 2; Luke xxii. 15. But it is
out of the town to see the cure wrought. Nor tell remarkable that on none of those occasions was the
it to any in the town-Christ does not forbid him to  prophecy delivered to any but the twelve, and a few
tell it to others, but he must not tell it to any of the  select women, one instance excepted, namely, Luke
inhabitants of Bethsaida. Observe, reader, the slight- xvii. 25, when it was expressed in terms somewhat
ing of Christ's favours is forfeiting them; and he obscure. The multitude of the disciples were never
will make those know the worth of their privileges let into the secret, because it might have made them
by the want of them, that would not know them  desert Christ, as they had not, like the apostles,
otherwise. Bethsaida, in the day of her visitation, raised expectations of particular preferments in his
would not know the things that belonged to her kingdom, to bias their understandings, and hinder
peace, and therefore they are now hid from her eyes. them from perceiving the meaning of the prediction.
Verses 27-30. And Jesus went into the towns of 1 It is true, he foretold his resurrection from the dead
Vesarea Philippi-These verses are explained at more publicly; for oftener than once he appealed
arge in the notes on Matt. xvi. 13-20. He charged  to it as the principal proof of his mission, even in
them that they should tell no man of him —He en- the presence of the priests, as is evident from their
joined on them silence for the present, Ist, That he mentioning it to Pilate, Matt. xxvii. 63. It seems
might not encourage the people to set him up for a the priests had often been our Lord's hearers. See
temporal king; 2d, That he might not provoke the the notes on Matt. xvi. 21-23.
scribes and Pharisees to destroy him before the    Verses34-38.  hen he had called the people unto
time; and, 3d, That he might not forestall the brighter  him —To hear a truth of the last importance, and
a                                                            287




The transfiguration of                    ST. MARK.                           Christ on the mount
A. M. 4036. deny himself, and take up his cross, 1 37 Or what shall a man give in A. M. 4036.
A. D. 32. and follow me.                        exchange for his soul?                  A. D. 32.
35 For xwhosoever will save his life, shall  38 y Whosoever therefore z shall be ashamed
lose it; but whosoever shall lose his life for of me, and of my words, in this adulterous
my sake and the gospel's, the same shall and sinful generation, of him  also shall the
save it.                                         Son of man be ashamed, when he cometh
36 For what shall it profit a man, if he shall in the glory of his Father with  the holy
gain the whole world, and lose his own soul?   angels.
x John xii. 25.-Y Matt. x. 33; Luke ix. 26; xii. 9.      z Rom. i. 16; 2 Tim. i. 8; ii. 12.
one that equally concerned them  all; whosoever am; and of mny words-That is, of avowing by word
will come after me —And be a disciple of mine, en- and action whatever I have said, particularly this
titled to all the privileges and blessings which belong  my precept of self-denial, and taking up the daily
to my disciples in this world and the next; let him  cross: and whosoever is not heartily willing to susdeny himse7f —His own will, in all things, great and  tain the scoffs of a wicked world, to which the prosmall, however pleasing, and that continually; and  fession and practice of my religion may expose
take vp his cross-Embrace the will of God, how- him; of him also shall the Son of man be ashamed,
ever painful, daily, hourly, continually. Thus only  &c. —He shall be ashamed to acknowledge one for
can he follow me in holiness to glory. See on  his disciple who has acted in a manner so unlike his
Matt. xvi. 24-26.  Whosoever shall be ashamed of Master, and so unworthy of his religion. See on
me —Poor, despised, and a man of sorrows though I Matt. x. 32, 33.
CHAPTER IX.
In this chapter we have, (1,) Christ's transfiguration on the mount, 1-13. (2,) His casting the devil out of a child, when
the disciples could not do it, 14-29. (3,) His prediction oJ his own sufferings and death, 30-32. (4,) The reproof he
gave to his disciples for their carnal ambition, 33-37. (5,) And to John for rebuking one who cast out devils in Christ's
name, and did not follow with them, 38-41. (6,) His discourse with his disciples of the danger of offending one of his
little ones,'42; and of indulging that in ourselves which is an offence, and an occaszon of sin to us, 43-50. This clapter
coincides with Matt. xii. and xviii.
A.. 4036.   ND  he said unto them, aVerily I ing d white as snow; so as no fuller A. M. 4036.
A. D. 32.                                                                               A.D. 32.
say unto you, That there be some  on earth can white them.
of them that stand here which shall not taste   4 And there appeared unto them  Elias, with
of death, till they have seen b the kingdom of  Moses: and they were talking with Jesus.
God come with power.                               5 And  Peter answered and said to Jesus,
2 T c And after six days, Jesus taketh with  Master, it is good for us to be here: and let
him Peter, and James, and John, and leadeth  us make three tabernacles; one for thee, and
them up into a high mountain apart by them- one for Moses, and one for Elias.
selves; and he was transfigured before them.       6 For he wist not what to say: for they
3 And his raiment became shining, exceed- were sore afraid.
a Matt. xvi. 28; Luke ix. 27.-b Matt. xxlv. 30, xxv. 31;  c Matt. xvii. 1; Luke ix. 28.-d Dan. vii. 9;
Luke xxii. 18.                                  Matt. xxviii. 3.
NOTES ON CHAPTER IX.                  multitude, apart from the apostles; and was transVerse 1. Some that stand here shall not taste of figured before them-The word /ereTzoppuot here
death, &c. —See on Matt. xvi. 28; till they see the  used, seems to refer to the form of God, and theform
kingdom of God come with power-So it began to  of a servant, mentioned by St. Paul, Phil. ii. 6, 7, and
do when three thousand were converted to God at may intimate that the divine rays, which the indwellonce.                                            ing Deity let out on this occasion, made the glorious
Verses 2-10. Jesus taketh. with him Peter, c.,  change from  one of these forms into the other.
apart hy themselves-That is, separate from the  White as snow, as no fuller on earth can whitena288                                                              a




Jesus foretels his sufferings and death.    CHAPTER IX.          A dumb spirit is brought to him.
A. M. 4036.  7 And there was a cloud that over- saw  a great multitude about them, A. M. 4036.
A. D. 32.                                                                            A.D. 32.
shadowed them: and a voice came  and  the  scribes questioning  with  A. D. 32.
out of the cloud, saying, This is my beloved  them.
Son: hear him.                                   15 And straightway all the people, when
8 And suddenly, when they had looked round  they beheld him, were greatly amazed, and
about, they saw no man any more, save Jesus running to him, saluted him.
only with themselves.                            16 And he asked the scribes, What question
9 e And as they came down from the moun- ye'with them?
tain, he charged them that they should tell no   17 And lone of the multitude answered and
man what things they had seen, till the Son of said, Master, I have brought unto thee my son,
man were risen from the dead. ~                 which hath a dumb spirit;
10 And they kept that saying with them-   18 And  wheresoever he  taketh  him, he
selves, questioning one with another what the  2teareth him; and he foameth and gnasheth
rising from the dead should mean.               with his teeth, and pineth away; and I spake
11 ~[ And they asked him, saying, Why say  to thy disciples that they should cast him out,
the scribes f that Elias must first come?       and they could not.
12 And he answered and told them, Elias   19 He answereth him, and saith, O faithless
verily cometh first, and restoreth all things; and  generation, how  long shall I be with you?
g how it is written of the Son of man, that he  how long shall I suffer you?  Bring him unto
must suffer many things, and hbe set at naught. me.
13 But I say unto you, That i Elias is indeed   20 And they brought him  unto him: and
come, and they have done unto him whatsoever m when he saw him, straightway the spirit tare
they listed, as it is written of him.           him; and he fell on the ground, and wallowed,
14 ~[ kAnd when he came to his disciples, he  foaming.
e Matt. xvii. 9..f Mal. iv. 5; Matt. xvii. 10. —g Psa. xxii.   k Matt. xvii. 14; Luke ix. 37.-1 Or, among yourselves?
6; Isa. liii. 2, &c.; Dan. ix. 26.h- Luke xxiii. 11; Phil. ii. 7. 7.  Matt. xvii. 14; Luke ix. 38.  2 Or, dasheth him.  m Chap
i Matt. xi. 14; xvii. 12; Luke i. 17.           i. 26; Luke ix. 42.
Such as could not be equalled either by nature or disciples. And he asked the scribes-Namely, when
art: And there appeared Elias-Whom they ex- the salutations of the multitude were over.  What
pected: Moses-Whom they did not. See the whole  question ye with them?-What is the subject of
paragraph explained and improved, Matt. xvii. 1-13. your dispute with them?  What is the point you
Verses 12, 13. Elias verily cometh first, and re- are debating so warmly? The scribes gave no anstoreth all things, and how it is written-That is, swer to our Lord's question. They did not care to
And, he told them, how it is written. As if he had  repeat what they had said to his disciples: but one
said, Elijah's coming is not inconsistent with my  of the multitude said, Master, Ihave brought unto
suffering. He is come; yet I shall suffer.  The  thee my son, &c.-From  the narrative which this'
first part of the verse answers their question con- man gives, in answer to what Jesus said to the
cerning Elijah; the second refutes their error con- scribes, it appears that they had been disputing
cerning the Messiah's continuing for ever.      about the cure of this youth, which the disciples had
Verses 14-19. When he came to his disciples he unsuccessfully attempted. And probably their want
saw a great multitude-Probably this multitude  of success had given the scribes occasion to boast
had remained there all night, waiting till Jesus that a devil was found that neither the disciples nor
should return from the mountain, and the scribes their Master was able to cast out. See notes on
questioning,-Greek, av;,rqvrag, disputing with them, Matt. xvii. 14-21.. Which hath a dumb spirit-A
namely, with the nine who remained on the plain. spirit that takes his speech from him; and whereDoubtless they took the opportunity of their Mas- soever he taketh him, he teareth him-Or rather
ter's absence to expose and distress them. And all convulseth him, and he foameth-At the mouth;
the people, when they beheld him, were greatly  and gnasheth with his teeth-In extremity of anamazed-At his coming so suddenly, so seasonably, guish; and pineth away-Though in the bloom of
so unexpectedly: perhaps, also, at some unusual his age. And I spake to thy disciples-Entreated
rays of majesty and glory, which yet remained on  them  to cast him out; and they could not. The
his countenance; as, it seems, Moses's face shone  Lord Jesus permitted this for wise reasons, chiefly,
several hours after he had been with God on the  perhaps, to keep them humble, and sensible of their
inount. And running to him, saluted him-With  entire dependance on him for all their power to
the greatest marks of respect and affection. The  perform cures, or do any manner of thing that was
scribes and Pharisees, however, without regarding good.
his return, continued their ill-natured attacks on his   Verses 20-22. And when he saw him-When the
VOL. I.             (19)                                           289              a




Jesus casts out a dumb and               ST. MARK.                      deaf spiritfrom a child.
A. M.4036. 21 And he asked his father, How   25 When Jesus saw that the peo- A. M. 4036... 32. long is it ago since this came unto  ple came running together, he rehim?  And he said, Of a child.                  buked the foul spirit, saying unto him, Thou
22 And ofttimes it hath cast him  into the  dumb and deaf spirit, I charge thee, come out
fire, and into the waters, to destroy him: but if of him, and enter no more into him.
thou canst do any thing, have compassion on   26 And the spirit cried, and rent him  sore,
us, and help us.                                and came out of him: and he was as one
23 Jesus said unto him, n If thou canst be- dead; insomuch that many said, He is dead.
lieve, all things are possible to him  that be-  27 But Jesus took him  by the hand, and
lieveth.                                       lifted him up; and he arose.
24 And straightway the father of the child   28 o And when he was come into the house,
cried out, and said with tears, Lord, I believe; his disciples asked him  privately, Why could
help thou mine unbelief.                        not we cast him out?
n Matt. xvii. 20; Chap. xi. 23; Luke xvii. 6; John xi. 40.-   Matt. xvii. 19.
child saw Jesus, being brought to him by his father: weakness of his faith; cried out with tears, Lord, I
when his deliverance was at hand; immediately the believe-That thy power and goodness are unlimitspirit tore him-Made his last, grand effort to de- ed; yet such is my frailty, that when I look on my
stroy him. Is it not generally so, before Satan relin- child, and consider the miserable condition he is in,
quishes his power over a soul Qf which he has long  my faith is ready to fail me again: therefore, help
had possession? And he (Christ) asked, How long  thou mnine unbelief-That is, help me against my
is it, &c.-The Lord Jesus made this inquiry for the  unbelief, by mitigating the circumstances of the
same reason for which he suffered Satan to make  trial, or communicating suitable strength to my soul.
the violent attack upon the youth just mentioned, The Greek is, foyO0et aty r.7 algtq-a, which Dr. Campnamely, that the spectators might be impressed with  bell renders, Supply thou the defects of any faith:
a more lively sense of his deplorable condition. And  observing, " It is evident from the preceding clause,
he said, From a child-Greek, rat(toLev, from his that awt-ta denotes here a de ficient faith, not a total
childhood, or, as some render it, from his infancy. want of faith. I have used the word supply, as hitAnd ofttines it —The evil spirit; hath cast him into the ting more exactly what I take to be the sense of the
fire, 4c., to destroy him-Such is the power it has passage."  Grotius justly expresses it, Quod:fduci.'e
over him, and such its infernal rage and malice! But mee deest, bonitate tua supple: "What is wvanting
if thou canst do any thing-In so desperate a case; to my faith, supply by thy goodness." When Jesus
have compassion on us —On me as well as him; and  saw the people running together-The vehemence
help us —The afflicted father, greatly discouraged with which the father of the child spake, occasioned
by the inability of our Lord's disciples, and dispirit- by the greatness of his grief, brought the crowd about
ed by the sight of his son's misery, and by the re- them. Jesus, therefore, to prevent further disturbmembrance of its long continuance, was afraid this ance, immediately commanded the unclean spirit to
possession might surpass the power of Jesus him- depart from the youth, saying unto him, Thou dumb
self, and therefore spoke thus, expressing his doubts and deaf spirit-So termed because he made the
and fears in a manner very natural, and yet strongly child deaf and dumb: when Jesus spake, the devil
pathetic, and obliquely interesting the honour of heard, though the child could not: I charge theeChrist in the issue of the affair.              I myself, now; not my disciples; corse out of him,
Verses 23-27. Jesus said, If thou canst believe, and enter no more into him —Leave him instantly,
&c.-As if he had said, The question is not respect- and presume not any more to trouble or disquiet
ing my power, but thy faith. I can do all things: him as long as he lives. And the spirit cried, and
canst thou believe?  If thou canst believe —Canst rent him sore, &c. —Scarcely had Jesus uttered the
rely with confidence on my power, love, and faith- word when the devil came out of the child, making
fulness, and be persuaded that I can and will grant a hideous howling, and convulsing him to such a
thy request, the deliverance which thou desirest degree, that he lay senseless and without motion,
will surely be effected; for all things are possible-  as one dead, till Jesus took him by the hand, inTo God, and all things of this kind, such as the de- stantly brought him to life, and then delivered him
liverance of a person's soul or body from the power to his father perfectly recovered.
of Satan, or the recovery of a person from sickness,   Verses 28, 29. When he vwas come into the house,
or from any calamity or trouble, are possible to him  his disciples asked him, &c. —See notes on Matt.
that believeth-In the power and goodness of God, xvii. 19-21.  This kind can come forth by nothing
and makes application to him in prayer, lifting up  but by prayer and fasting-" Some doubts have
holy hands, as without wrath, and every unkind  been raised in regard to the meaning of the words,
temper, so without doubting. And straightway the this kind. The most obvious interpretation is, doubtfather-Touched to the very heart to think that his less, that which refers them to the word demon,
dear son might possibly lose the cure through the  immediately preceding.  But as. in the parallel
290                                           ( 19* )            a




Tlie disciples dispute who             CHAPTER IX.               should be greatest among them.
A. M. 4036.  29 And he said unto them, This   32 But they understood not that A.M. 4036.
A. D. 32.                                                                              A.D. 32.
kind can come forth by nothing, but saying, and were afraid to ask him.             32
by prayer and fasting.                            33 ~ q And he came to Capernaum: and
30 ~ And they departed thence, and passed  being in the house, he asked them, What was
through Galilee; and.he would not that any  it that ye disputed among yourselves by the
inan should know it.                            way?
3:1 >For he taught his disciples, and said   34 But they held their peace: for by the way
unto them, The Son of man is delivered into  they  had  disputed among  themselves who
the hands of men, and they shall kill him; sZhould be the greatest.
and after that he is killed, he shall rise the   35 And he sat down, and called the twelve,
third day.                                       and saith unto them, r If any man desire to be
P Matt. xvii. 22; Luke ix. 44.-q Matt. xviii. 1; Luke ix. 46; xxii. 24.  r Matt. xx. 26, 27; Chap. x. 43.
passage in Matt. xvii. 19, mention is made of faith, according to Luke, he prefaced with saying, Let
as the necessary qualification for dispossessing de- these sayings sink down into your ears, signifying
inons, Knatchbull and others have thought that this hereby, not only their certain truth, but their unkind, refers to the faith that is requisite. But it is speakable importance, and that they ought to be serian insurmountable objection to this hypothesis, that ously considered andlaid to heart. But they underwe have here the same sentiment, almost the same  stood not that saying-They could not comprehend
expression and ushered in with the same words, how he, who was to abide on earth for ever, and
this kind, though, in what goes before, there is no  was to deliver others from the universal destroyer,
mention of faith, or of any thing but demon, to which  should himself fall under his stroke: Or, they could
it can refer. It would be absurd to suppose, that not reconcile his death, nor consequently his resurthe pronouns and relatives in one gospel refer to  rection, which supposed his death, with their notions
antecedents in another. Every one of the gospels of his temporal kingdom: Luke says, And it was
does indeed give additional information, and in va- hidfromn them, namely, by their own prejudices and
riOus ways serves to throw light upon the rest. But misconceptions concerning the Messiah. For, seeing
every gospel must be a consistent history by itself; he spake of rising again the third day, they were
otherwise, to attempt an explanation would be in  not able to divine any reason for his dying at all,
vain. Now the argument stands thus: The story  being ignorant, as yet, of the nature and ends of his
related in both gospels is manifestly the same: that death. And they were afraid to ask him-Taking
the words in question may refer to demon in Mat- no comfort from the mention that was made of his
thew, no person who attentively reads the passage  resurrection, the prediction raised such fears in their
can deny; that they cannot refer to faith, but must minds, that they durst not ask him to explain it;
refer to demon, in Mark, is equally evident. Either, especially as they remembered that he had often inthen, they refer to demon in both, or the evangelists  culcated it, and had reprimanded Peter for being
contradict one another. Some have considered it unwilling to hear it.
as an objection to the above explanation, that it sup-   Verses 33-37. Being in the house-With his aposposes different kinds of demons; and that the ex- ties, with a view to introduce the discourse he inpulsion of some kinds is more difficult than that of  tended; he asked, What was it that ye disputed
others. This objection is founded entirely on our among yourselves, &c.-Our Lord's late prediction
own ignorance. Who can say that there are not concerning his sufferings had made the disciples exdifferent kinds of demons? or that there may not ceeding sorry, Matt. xvii. 23; but their grief soon
be degrees in the power of expelling?  Revelation  went off, or their ignorance quickly got the better
has not said that they are all of one kind, and may  of it; for in a day or two after, some of them, formbe expelled with equal ease."-Campbell.         ing a separate company, fell a disputing about the
Verses 30-32. And they departed thence-From  chief posts of honour and profit in their Master's
the country of CesareaPhilippi; andpassedthrough  kingdom. This debate Jesus overheard; and though
Galilee-Not through the cities, but by them, in the  he said nothing to them at the time, yet afterward,
most private ways; for he would not that any man  when they were alone in the house, he did not fail
should know it-Lest the important conversation  to inquire about it. They were at first silent, not
into which he then intended to enter with his disci- caring to discover the matter to him. Therefore,
ples should be interrupted by company; for hepur- he sat down, and called the twelve-Namely, to
f osed to converse freely with them, and instruct stand round him, and attend to what he should say
them fully concerning his sufferings. For he taught and do. It is naturalto suppose that twelve persons,
his disciples, &c.-The evangelist here assigns this travelling together on foot, would form themselves
as the reason why he desired his journey to be pri- into two or three little companies, while some of
vate, namely, that he might have an opportunity to  them no doubt would be attending Christ and distalk over this subject at large. And said, The Son  coursing with him: but our Lord judged it proper,
of man zs delivered into the hands of men-It is as being now in the house, that all the twelve should
sure as if it were dolte already. This declaration, hear this admonition, though they might not all have
a                                                               291




The man who cast out                     ST. MARK.                      devils in Christ's name.
A. M. 4036. first, the same shall be last of all, and  ter, we saw one casting out devils in A. M. 4036.
A. D. 32.                                                                            A. D. 32.
A   servant of all,                   thy name, and he followeth not us;
36 And s he took a child, and set him in the  and we forbade him, because he followeth not us.
midst of them: and when he had taken him   39 But Jesus said, Forbid him  not: xfor
in his arms, he said unto them,                 there is no man which shall do a miracle in
37 Whosoever shall receive one of such chil- my name, that can lightly speak evil of me.
dren in my name, receiveth me: and t whoso-  40 For Y he that is not against us, is on our
ever shall receive me, receiveth not me, but part.
him that sent me.                                41 Z For whosoever shall give you a cup of
38 T "uAnd John answered him, saying, Mas- water to drink in my name, because ye belong
s Matthew xviii. 2; Chapter x. 16.-t Matthew x. 40; Luke  u Num. xi. 28; Luke ix. 49.:x 1 Cor. xii. 3. —y Matt. xii. 30.
ix. 48.                                       z Matt. x. 42.
been engaged in the dispute which occasioned it. had said, But ought we to receive those who follow
And saith, If any man desire to be first, the same not us?  Master, wve saw one casting out devils
shall be, or let him be, last of all-Let him abase  in thy nzame-Probably this was one of John the
himself the most: And servant of all-Let him  Baptist's disciples, who believed in Jesus, though he
serve his brethren in all the offices of humility, con- did not yet associate with our Lord's disciples. And
descension, and kindness. In other words, If any  we forbade him, because he followeth not us —How
man desire to be the greatest person in my kingdom, often is the same temper found in us! How readlet him endeavour to obtain that dignity by preferring  ily do we also lust to envy! But how ill does that
others in honour, and by doing them all the good in  spirit become a disciple, much more a minister, of
his power. This he said, to signify that in his king- the benevolent Jesus! St. Paul had learned a better
dom, they who are most humble and modest, and  temper, when he rejoiced that Christ was preached,
zealous in doing good, shall be acknowledged as the  even by those who were his personal enemies. But
greatest persons. And he took a child-That hap- to confine religion to them that follow us, is a narpened then to be in the house where they lodged; rowness of spirit which we should avoid and abhor.
and set him in the midst of then-That they might.Jesus said, &c. —Christ here gives us a lovely ex.
all fix their eyes upon him, and attend to the in- ample of candour and moderation. He was willing to
struction which Jesus was about to draw from such  put the best construction on doubtful cases, and to
an emblem of simplicity, sincerity, humility, teach- treat as friends those who were not avowed enemies.
ableness, and innocence. Luke expresses it thus: Perhaps in this instance it was a means of conquerAnd Jesus, perceiving the thought of their heart, ing the remainder of prejudice, and perfecting what
took a child. His perceiving their thought does not was wanting in the faith and obedience of these
seem to relate to the dispute which happened some persons. Forbid him not-Neither directly nor inhours before, and which they had sufficiently de- directly discourage or hinder any man, who brings
dared in their question, but it relates to their present sinners from the power of Satan to God, because he
frame of mind. He knew that each of them ardently  followeth not us, in opinions, modes of worship, or
wished to be the greatest in his kingdom, and he  any thing else which does not affect the essence of
proposed to cure their ambition. See the notes on  religion. For he that is nzot against us, is for usMatt. xviii. 1-4. He said, Whosoever shall receive  Our Lord had formerly said, He that is not with me,
one of such children-Whosoever shall show kind- is against me: thereby admonishing his hearers that
ness, even to the least of my disciples; whosoever the war between him and Satan admitted of no neushall encourage and assist such a one because he  trality, and that those who were indifferent to him
beloogs to me; receiveth me-Thus, after showing  now, would finally be treated as enemies. But here,
how acceptable a grace humility is, he next declares in another view, he uses a very different proverb;
that kindness shown to such as humble themselves, directing his followers to judge of men's characters
like little children, is in reality kindness shown to  in the most candid manner; and charitably to hope,
him, especially if it be done out of obedience to his that those who did not oppose his cause wished well
command.  Whosoever shall receive me, receiveth  to it. Upon the whole, we are to be rigorous in
him, that sez-t me —Even my heavenly Father, who judging ourselves, and candid in judging each other.
is honoured or affronted as I am respected or slight-   Verses 41, 42. For whosoever shall give you a
ed. And this regard to the meanest of my servants, cup of water, &c. —Having answered John, our
I must urge upon you as of the utmost importance. Lord resumes the discourse, which was broken off
For (Luke) he that is least among you all, that acts at verse 37. And to show the apostles further, that
as if he were the least, or meanest, or who is most they had been in the wrong to discourage this person,
humble and condescending, the same shall be great, who must have entertained a great veneration for
in my esteem, and be distinguished by peculiar their Master, and was in a fair way to become his
marks of the divine favour. See notes on Matt. follower, he told them, that the lowest degree of
xviii. 4, 5.                                   respect which any one showed him, though it were
Verses 38-40. And John answered him-As if he  but the giving a cup of cold water to one of his thirsty
292                                                              a




Caution against indulging any thing     CHAPTER IX.              which may be the occasion of sin.
A.M. 4036. to Christ, verily I say unto you, he   43 bAnd if thyhand 3offend thee,cut A.M. 4036.
A. D. 32.                                                                               A. D. 32.
A   shall not lose his reward.            it off: it isbetter for thee to enter intolife
42 a And whosoever shall offend one of these  maimed, than having two hands to go into hell,
little ones that believe in me, it is better for into the fire that never shall be quenched:
him  that a millstone were hanged about his   44 c Where their worm dieth not, and the fire
neck, and he were cast into the sea.             is not quenched.
a Matthew xviii. 6; Luke xvii. 1.-b Deut. xiii. 6; Matthew  3 Or, cause thee to offend: and so verses 43, 47.
v. 29; xviii. 8.                                 c Isa. lxvi. 24.
disciples, would be acceptable to him, and should  are burned are consumed in fire, which extinguishes
not lose its reward: whereas, on the other hand, itself when there is no more fuel added to feed it.
the least discouragement of his servants in their But it shall not be so with the wicked; their worm
duty, come from what quarter it might, should be  shall not die, and their fire is not quenched. These
severely punished. For he added, Whosoever shall metaphors, therefore, as they are used by our Lord,
offend, scat oc av aocavdauta., whosoever shall cause  and by the Prophet Isaiah, paint the eternal punishto stumble one of these little ones-The very least ments of the damned in strong and lively colours."
Christian.  It is better for him that a millstone  -Macknight. To this may be added, that by the
were hanged about his neck-See note on Matt. worm here spoken of, that dieth not, may be denoted,
xviii. 5, 6.                                     the continual torture of an accusing conscience, and
Verse 43. And if thy hand offend thee, &c.-  the misery naturally arising from the evil disposiThe discourse here passes from the case of offend- tions of pride, self-will, desire, malice, envy, shame,
ing to that of being offended. If one who is as use- sorrow, despair; and by thefire that is not quenched,
ful or dear to thee as a hand or eye, prevent thee  the positive punishment inflicted by the fiery wrath
from walking in the ways of God, or hinder thee  of God. Dr. Whitby's note on these verses deserves
therein, renounce all intercourse with him. This the reader's particular attention. After observing
primarily relates to persons; secondarily, to things. that these words, Where their worm ndieth not, &c., are
See the note on Matt. v. 29, 30, where this subject taken from Isa. lxvi. 24, (where see the notes,) he
is explained at large. The sum is, It is better to  adds," It seems reasonable to interpret them according
deny one's self the greatest earthly satisfactions, to the received opinion of the Jews, since otherwise
and to part with any and every person and thing, our Lord, by using them so frequently in speaking
however precious, represented by the figures of a  to them, without saying any thing to show them that
hand, afoot, and eye, than by these things to cause  he did not understand the expression as they did,
the weakest of Christ's disciples to stumble, or to be  must have strengthened them in their error. Now,
made to stumble ourselves. Further, the amputa- it is certain, 1st, That gehenna (hell) was by them
tion of our hands and feet, and the digging out of  still looked on as the place in which the wicked were
our eyes, when they cause us to stumble, import to be tormented by fire. Sothe Jerusalem Targum,
also, that we should deny ourselves such use of our on Gen. xv. 17, represents it as a furnace sparkling
senses and members as may lead us into sin. Thus  and flaming with fire, into which the wicked fall.
the hand and the eye are to be turned away from  And the Targum, upon Eccl. ix. 15, speaks of thefire
those alluring objects which raise in us lust and  of hell; and, chap. x. 11, of the sparks of thefire of
ambition. The foot must be restrained from carry- hell; and, chap. viii. 10, of the wicked who shall go
ing us into evil company, unlawful diversions, and  to be burned in hell. Accordingly, our Lord speaks
forbidden pleasures. Nor can we complain of these  here, verse 47, and Matt. v. 22, of the wicked being
injunctions as severe, since by causing, or even by  cast into hell fire; and, Matt. xiii. 42, of their being
tempting ottlers to sin, as well as by sinning our- cast into a furnace offire. 2d, The ancient Jews
selves, we are exposed to the eternal punishments  held that the punishments of the wicked in hell will
of hell.  Where their wormc dieth not, and the fire  be perpetual, or without end. So Judith says, chap.
is not quenched —" These expressions seem to be  xvi. 175, ecavUovrat ev ate'a-ga 6Su aet1vog, they shall
borrowed from Isa. lxvi. 24, in which passage the  weep under the sense of their pains for ever. Joprophet is describing the miserable end of hardened  sephus informs. us that the Pharisees held that the
sinners, by a similitude taken from the behaviour of  souls of the wicked were to be punished, atdt6o -ltoconquerors, who, after having gained the battle, and  pan, with perpetual punishment; and that there was
beaten the enemy out of the field, go forth to view  appointed for them, etpy/eog atedog, a perpetualprison.
the slain. Thus, at the last day, the devil, with all Philo saith, "The punishment of the wicked person
his adherents, being finally and completely van- is,?v aroi9avovra aet, to live for ever dying, and to
quished, the saints shall go forth to view them, befor ever in pains, and griefs, and calamities that
doomed by the just judgment of God to eternal never cease: accordingly our Lord says of them,
death. And this their punishment is represented  that they shall go away into eternal punishment,
by two metaphors, drawn from  the different ways  Matt. xxv. 41; that God'will destroy the soul and
of burying the dead in use among the Jews. Bodies body in hell, Matt. x. 28; and here, that their worm
of men, interred inthe earth, are eaten up of worms, dieth ot, and their fire is not quenched."  Whence
which die when their food faileth; and those that the doctor concludes, 1st, That though it is not to be
a                                                                293




The disciples compared to salt,             ST. MARK.                  and exhorted to
A. M. 4036. 45 And if thy foot offend thee, cut it two eyes, to be cast into hell-fire: A. M. 4036.
A. D. 32. off: it is better for thee to enter halt   48 Where their worlu dieth not, and
into life, than having two feet to be cast into  the fire is not quenched.
hell, into the fire that never shall be quenched:   49 For every one shall be salted with fire,
46 Where their worm  dieth not, and the fire  d and every sacrifice shall be salted with salt.
is not quenched.                                    50 e Salt is good: but if the salt havf  lost
47 And if thine eye 4offend thee, pluck it his saltness, wherewithal will ye season it?
out:  it is better for thee to enter into the  fHave salt in yourselves, and ghave peace one
kingdom  of God with one eye, than having  with another.
4 Or, cause thee to offend. —d Lev. ii. 13; Ez. xliii. 24.  f Eph. iv. 29; Col. iv. 6.-.  Rom. xii. 18; xiv. 19; 2 Cor.
e Matt. v. 13; Luke xiv. 34.                        xiii. 11; Heb. xii. 14.
doubted that the expression, the worm dieth not, is vice, and consequently is cast into hell, shall be, as
to be understood figuratively of remorse of con- it were, salted with fire, preserved, not consumed,
science and keen self-reflection; yet, that the bodies  thereby. And every sacrifice-That is, every perof the wicked shall suffer in fire, properly so called, son who offers himself unto God in repentance, faith,
this he thinks being suitable not only to the tradition  and new obedience, as a living sacrifice; shall be
of the Jewish and of the Christian Church, but to  salted Fwith salt-Even with the salt of divine grace,
the constant phraseology of the Scriptures. And, which purifies the soul, (though frequently with
2dly, That the punishment of the wicked shall be, pain,) and preserves it from corruption. It is evistrictly speaking, eternal; this also being the con- dent that there is an allusion here to that part of the
stant opinion of the Christian Church, as he shows  law of Moses which required every meat-offering,
in a note on Heb. vi. 2; and this punishment being  or sacrifice, to be seasoned with salt. See Lev. ii.
consistent with divine justice and goodness, as he  13. Salt is good —Highly beneficial to the world in
proves in his Appendix to 2 Thess. i. It is justly  many respects: But if the salt-Which should seaadded here, by Dr. Macknight, " The most superfi- son other things; have lost its own saltness; AvaXov
cial reader must be sensible, that our Lord's repeat- yevvrat, become insipid; wherewith will ye season
ing so frequently his declaration concerning the  it? —By what means will ye restore its saltness, or
duration of future punishments, has in it something  seasoning quality, to it?  Thus, if you, whom I have
very awful, and implies that mankind should attend  termed the salt of the earth, (Matt. v. 13; where see
to it as a matter of infinite importance to them. It the note;) and have appointed to be the chief instrulikewise affords a lesson to all the ministers of the  ments in seasoning the rest of mankind with truth
gospel, directing them to enforce the precepts of  and grace, with wisdom  and piety, should lose
religion, which they inculcate, by frequently and  your own grace, and your faith in, and relish for,
earnestly holding forth to the view of their hearers  the truths of my gospel, or should cease to be prothe terrors of a future judgment."                 perly influenced thereby, wherewith can you be
Verses 49, 50. PFor every one shall be salted with  seasoned?  Beware, therefore, of apostatizing from
fire-These words seem to refer to the preceding, the truth, and of falling from grace: see that you
respecting the punishment of those who will not cut retain your savour, and the seasoning virtue whereoff the offending members, which render them ob- with I have endued you, and, as a proof of it, have
noxious to future punishment: and so the import of  peace one waith another.
them must be, that all such shall be "seasoned with    More largely this obscure text might be parafire itself, so as to become inconsumable, and shall phrased thus: As every burnt-offering was salted
endure for ever to be tormented, and therefore may  with salt, in order to its being cast into the fire of
be said to be salted wvith fire, in allusion to that prop-  the altar, so every one who will not part with his
erty of salt which is to preserve things from corrup-  hand or eye, shall fall a sacrifice to divine justice,
tion."-Whitby.  This interpretation supposes the  and be cast into hell-fire, which will not consume,
word 7rag, every one, to signify the same as if the  but preserve him from a cessation of being. And
expression had been grad yap avrowv, for every one of  or the other hand, every one who, denying himself,
them, namely, whose fire is not quenched; shall be  and taking up his cross, offers up himself as a living
salted with, or in the fire; that is, preserved from   sacrifice to God, shall be seasoned with grace, which,
corruption, in and by it. So chap. xii. 44, 7ravrec yap, like salt, will make him savoury, and preserve him
for all, that is, all they, as our translators render it, from destruction for ever.  As salt is good for preall those rich men, there spoken of. So Luke xvi. serving meats, and making them  savoury, so it is
16, The kingdom of God is preached, /at wrac, and  good that ye be seasoned with grace, for the purifyevery one, (namely, who believes,) presseth into it. ing your hearts and lives, and for spreading the
And Luke xxi. 32, This generation shall not pass  savour of my knowledge, both in your own souls,
away, eac av ravmra yevilrat, till all things be done, and wherever ye go.  But as salt, if it loses its
that is, ravra ravra, all these things, there mentioned. saltness, is fit for nothing, so ye, if ye lose your
The reader may see many other instances in Gro- faith and love, are fit for nothing but to be utterly
tius. The sense, therefore, of the clause is, Every  destroyed. See therefore that grace abide in you.
one, who does not comply with the preceding ad- and that ye no more contend, Who shall be greatest.
294                                                                  a




Jesus disputes with the Pharisees        CHAPTER X.             concerning the divorcing of a wife.
CHAPTER X.
HePe, (1,) Christ disputes with the Pharisees concerning divorce, 1-12. (2,) He kindly receives the little children that were
brought to him to be blessed, 13-16. (3,) He tries the rich man that inquires what he must do to inherit eternal life, 17-22.
(4, He discourses with his disciples, on that occasion, concerning the peril of riches, and the advantage of fo- saking all
for his sake, 23-31. (5,) He again gives his disciples notice of his sufferings and death approaching, 32-34. (6,) He
counsels James and John to think of suffering rather than of reigning with him, 35-45. (7,) He cures Bartimeus, a poor
blind man, 46-52. The substance of all these passages we had before, Matt. xix., xx.
A. M. 4037. AND  ahe arose from  thence, and   7 e For this cause shall a man A.M. 4037
A.D. 33.                                                                                A. D. 33.
cometh into the coasts of Judea, leave his father and  mother, and
by the farther side of Jordan: and the people  cleave to his wife;
resort unto him  again; and, as he was wont,   8 And they twain shall be one flesh: so then
he taught them again.                            they are no more twain, but one flesh.
2  [ b And the Pharisees came to him, and   9 What therefore God hath joined together,
asked him, Is it lawful for a man to put away  let not man put asunder.
his wife? tempting him.                            10 And in the house his disciples asked him
3 And he answvered and said unto them, again of the same matter.
What did Moses command you?                        11 And he saith unto them, fWhosoever
4 And they said, ~ Moses suffered to write a  shall put away his wife, and marry another,
bill of divorcement, and to put her away.        committeth adultery against her.
5 And Jesus answered and said unto them,   12 And if a woman shall put away her husFor the hardness of your heart, he wrote you  band, and be married to another, she committhis precept:                                    teth adultery.
6 Bult from  the beginning of the creation,   13 ~ g And they brought young children to
d God made them male and female.                 him, that he should touch them; and his disa Matt. xix. 1; John x. 40; xi. 7. —— b Matt. xix. 3..c Deut. 24; 1 Cor. vi. 16; Eph. v. 31.-f Mat. v. 32; xix. 9; Luke xvi.'xiv. 1; Matt. v. 31; xix. 7.- dGen. i. 27; v. 2.-e Gen. ii. 18; Rom. vii. 3; 1 Cor. vii.10,11.  g Mat. xix. 13; Luke xviii.15.
NOTES ON CHAPTER X.                   dren from receiving a blessing. And said, Siffer
Verses 1-12. He cometh into the coasts of Judea, little children to come unto me-Now, and at other
&c.-This paragraph is explained at large in the  convenient times, for I am pleased, rather than ofnotes on Matt. xix. 1-11. Irom the beginning of fended, to see them brought to me: for of such is
the creation-Therefore Moses, in the first chapter the kingdom of God-The members of the kingdom
of Genesis, gives us an account of things from the which I am come to set up in the world are such as
beginning of the creation of this lower world. Does these, as well as grown persons of a child-like temit not clearly follow from hence, that there was no  per. Verily, Whosoever shall not receive the kingdom
creation here below, previous to that which Moses of God as a little child-Divesting himself of those
describes?  Whosoever shall put away his vife, prejudices and those secular views which men con&c.-Though this discourse of Christ be originally  tract in their riper years, that he may come, as it
about divorce, yet all polygamy is also condemned  were, to the humility and meekness, the simplicity
by it, as the reader may see in the note on Matt. and teachableness, of a little child, (see Psa. cxxxi. 2.)
xix. 4-6. And if a woman shall put away her huts- ie shall not enter therein-He shall not be a memband, &c. —c This practice of divorcing the husband, ber of my kingdom, be his genius ever so sublime,
unwarranted by the law, had been (as Josephus in- or his circumstances in life ever so considerable.
forms us) introduced by Salome, sister of Herod  And he took them up in his arms, &c.-He tenderly
the Great, who sent a bill of divorce to her husband  embraced them with complacency and love, and as
Costobarus; which bad example was afterward fol- a further token of the overflowing kindness of his
lowed by Herodias and others. By law, it was the  heart toward them; he put his hands utpon then, and
husbania's prerogative to dissolve the marriage. The  blessed them-Recommending them  in a solemn
wife could do nothing by herself. When he thought manner to the blessing and favour of his heavenly
fit to dissolve it, her consent was not necessary. Father; which no doubt descended upon them, and
The bill of divorce which she received was to serve  attended them in their future life. "Let ministers
as evidence for her, that she had not deserted her view this compassionate Shepherd of Israel, thus
husband, but was dismissed by him, and consequently  gathering the lambs in his arms with all the tokens
free."-Campbell.                                 of tender affection; and let the sight teach them a
Verses 13-16. They brought little childrento him-   becoming regard for the lambs of their flock, who
See the note on Matt. xix. 13-15. Jesus was much  should early be taken notice of and instructed; and
displeased —At their blaming those who were not for and with whom they should frequently pray, reblameworthy, and endeavouring to hinder the chil- membering howt often divine grace takes possession
a                                                                  295




.Jesuts blesses little children,         ST. MARK.               and shows the danger of riches.
A.M. 4037. ciples rebuked those that brought Master, all these have I observed A.M. 4037.
A. D. 33.                                                                             A. D' 33.
them.                                 firom my youth.
14 But when Jesus saw  it, he was much   21 Then  Jesus beholding him  loved him,
displeased, and said  unto them, Suffer the  and said unto him, One thing thou lackest:
little children to come unto me, and forbid  go thy way, sell whatsoever thou hast, and
them  not: for h of such is the kingdom  of give to the poor, and thou shalt have mtreaGod.                                            sure in heaven; and come, take up the cross,
15 Verily 1 say unto you, i Whosoever shall and follow me.
not receive the kingdom  of God as a little   22 And he was sad at that saying, and went
child, he shall not enter therein.              away grieved: for he had great possessions.
16 And he took them up in his arms, put his   23 ~ "And Jesus looked round about, and
hands upon them, and blessed them.              saith unto his disciples, How hardly shall they
17 IT k And when he was gone forth into the  that have riches enter into the kingdom of God!
way, there came one running, and kneeled to   24 And the disciples were astonished at his
him, and asked him, Good Master, what shall words.  But Jesus answereth again, and saith
I do that I may inherit eternal life?          unto them, Children, how hard is it for them
18 And Jesus said unto him, Why callesto that trust in riches to enter into the kingdom
thou me good? there is none good but one, of God!
that is, God.                                    25 It is easier for a camel to go through the
19 Thou knowest the commandments,'Do  eye of a needle, than for a rich man to enter
not commit adultery, Do not kill, Do not steal, into the kingdom of God.
Do not bear false witness, Defraud not, Honour   26 And they were astonished out of measure,
thy father and mother.                          saying among themselves, Who then can be
20 And he answered and said unto him, saved?
h l Cor. xiv. 20; 1 Pet. ii. 2. —i Matt. xviii. 3.-k Mark xix. 20; xix. 21; Luke xii. 33; xvi. 9.   n Matt. xix. 23; Luke
16; Luke xviii. 18. - Ex. xx.; Rom. xiii. 9. — m Matt. vi. 19, xviii. 24. —- Job xxxi. 24; Psa. lii. 7; lxii. 10; 1 Tim. vi. 17.
of the heart in the years of infancy, and sanctifies be made meet to be partakers of the inheritance of
the children of God almost from the womb. Let the saints in light, and be so the children of God as to
every first impression, made upon their tender minds, be at length the children of the resurrection." —
be cherished; and let not thosewhom Christ himself  Doddridge.
is ready to receive, be disregarded by his servants,   Verses 17-22. There came one running, &c.who upon all occasions should be gentle unto all, See notes an Matt. xix. 16-22. And he answered,
and apt to teach. Let parents view this sight with  Master, &c. —He stands reproved now, and drops
pleasure and thankfulness; let it encourage them to  the epithet, Good. Jesus, beholding him-And lookbring their children to Christ by faith, and to cornm- ing into his heart; loved him —Doubtless for the
mit them to him in baptism and by prayer. And if he dawnings of good which he saw in him; and said
who has the keys of death and the unseen world, see  to him-Out of tender love, One thing thou lackest
fit to remove these dear creatures from us in their -The love of God, without which all religion is a
early days, let the remembrance of this story cornm- dead carcass. In order to this, throw away what is
fort us; and teach us to hope, that he who so gra- the grand hinderance of it. Give up thy great idol,
ciously received these children, has not forgotten  riches! Go, sell whatsoever thou hast.
ours; but that they are sweetlyfallen asleep in him,   Verses 23-27. Jesus looked round about-On all
and will be the everlasting objects of his care and  that were about him; and saith to his disciples,
love; for of such is the kingdom of God. And let How hardly, Ao dvvoGaoZwc, with how great difficulty,
us all commit ourselves to him; and let us be dis- shall they that have riches-Not only that love them,
posed to become as little children, if we desire to but that possess them; enter into the kingdom of
enter into his kingdom. Let us not govern ourselves  God-Respecting this difficulty, see note on Matt.
by the vain maxims of a corrupt and degenerate age. xix. 23, 24. And the disciples were astonished at
Let not pride, ambition, lust, or avarice possess, his words-For they were ready to imagine that ere
torment, and enslave our minds; but, with the amia- long all the rich and great people of the country
ble simplicity of children, let us put ourselves into  would appear for their Master, and fix him on the
the wise and kind hands of Jesus, as our guardian, throne of Israel. But Jesus answereth again-To
and refer ourselves to his pastoral and parental care; that surprise which he saw in their countenances;
to be clothed and fed, to be guided and disposed of, Children, &c.-See how he softens the harsh truth,
as he shall see fit. For this purpose, O God, may  by the manner of delivering it! And yet without
we be borwn again by thy Spirit, and formed anew  retracting or abating one tittle: How hard is it for
by thy grace! Since by this method alone we can  thenm that trust in riches —Either for defence, or
296                                                               a




Jesus shows the advantage of            CHAPTER X.                    forsaking al1 for his sake.
A.M. 4037.  27 And Jesus looking upon them,   31 s But many that are first shall A. M. 4037.
saith, With men it is impossible, be last; and the last first.
but not with God: for P with God all things   32 ~ tAnd they were in the way, going up
are possible.                                   to Jerusalem; and Jesus went before them:
28 ~[ q Then Peter began to say unto him, and they were amazed; and as they followed,
Lo, we have left all, and have followed thee.   they were afraid.  UAnd he took again the
29 And Jesus answered and said, Verily I twelve, and began to tell them  what things
say unto you, There is no man that hath left should happen unto him,
house, or brethren, or sisters, or father, or mo-   33 Saying, Behold, we go up to Jerusalem,
ther, or wife, or children, or lands, for my sake, and the Son of man shall be delivered unto
and the gospel's,                               the chief priests, and unto the scribes; and
30 r But he shall receive a hundred-fold now  they shall condemn him  to death, and shall
in this time, houses, and brethren, and sisters, deliver him to the Gentiles;
and mothers, and children, and lands, with   34 And they shall mock  him, and shall
persecutions; and in the world to come, eternal scourge him, and shall spit upon him, and shall
life.                                           kill him: and the third day he shall rise again.
P Jer. xxxii. 17; Matt. xix. 27; Luke i. 37.-.-q Matt. xix. 27;   s Matt. xix. 30; xx. 16; Luke xiii. 30.-t Matt. xx. 17; Luke
Luke xviii. 28. —— r 2 Chron. xxv. 9; Luke xviii. 30.  xviii. 31.  u Chap. viii. 31; ix. 31; Luke ix. 22; xviii. 31.
happiness, or deliverance from the thousand dan- my sake, shall be no losers in the issue; because
gers that life is continually exposed to. That these  God, who designs to admit them into heaven, will
cannot enter into God's glorious kingdom, is clear give them the comforts necessary to support them
and undeniable; but it is easier for a camel to go  in their journey thither, and will raise them up
through a needle's eye, than for a man to have riches, friends, who shall be as serviceable to them as their
and not trust in them. Therefore, it is easier for nearest kindred, whom they have forsaken. By the
a camel to go through the eye of a needle, than for  special benignity of his Providence, they shall have
a rich nman to enter the kingdom of heaven. And  every thing valuable that relations or possessions
they were astonished out of measure —leplcarg Ele- could administer to them. And, besides, shall have
ryonUovTro, they were more abundantly struck with persecutions, whose heat will nourish virtues in
astonishment, more even than before; having now  them of such excellent efficacy, as to yield them,
heard Christ's repetition and illustration of what he  even in this present world, joys a hundred times
had said before; saying, Who then can be saved?  better than all earthly pleasures; so that they shall
-Who that are rich can ever get to heaven? and  be fed by the bread of sorrows. But, above all, in
what a discouragement will it be to others, to see  the world to come they shall have everlasting life.
the rich and the great neglecting salvation, and turn- Their afflictions contributing to the growth of their
ing the means of their happiness and usefulness into  graces, which are the wings of the soul, they shall
the instruments of their destruction? And Jesus  in due time be raised on them even up to heaven,
looking upon them, &c.-See on Matt. xix. 25, 26.  leaving all sorrows behind them, and shall fly swiftly
Verses 28-31. Peter began to say, Lo, we have  into the bosom of God, the fountain of life and joy,
left all-Though the young man would not. Jesus where they shall have full amends made them for
said, There is no man that hath left house, &c.-  all the evils they had undergone on account of
This is explained Matt. xix. 27-29. "Our Lord is Christ and his gospel."-Macknight.  But many
not here speaking of such as have actually separated  that are first, &c. See on Matt. xix. 30.
themselves from the persons, and parted with the    Verses 32-34. They were in the way to Jerusapossessions, here mentioned; for if that had been  len, and Jesus went before them: and they wvere
his meaning, he would not have said that wives and  amazed-At his courage and intrepidity, considerchildren were to be forsaken, having himself, on a ing the treatment which he had himself told them
former occasion, expressly prohibited divorce, on  he should meet with there: and as they followed,
any account, except fornication. But he is speak- they were afraid-Both for him and themselves:
ing of those who, for his sake and the gospel's, have  nevertheless, he judged it best to prepare them, by
renounced the pleasures and satisfactions which re- telling them more particularly what was to ensue.
lations and possessions usually afford."  But he  The rulers at Jerusalem had issued out a proclamashall receive a hundred-fold now in this timre, houses, tion against our Lord, immediately after the resur&c.-Not in the same kind; for it will generally be  rection of Lazarus, and probably promised a reward
with persecutions: but in value: a hundred-fold  to any that would apprehend him, John xi. 57.
more happiness than any or all of these did or could  This might be the reason why the disciples were
afford. But let it be observed, None is entitled to  astonished at the alacrity which their Master showthis happiness, but he that will accept of it with  ed in this journey to the capital city, and afraid
persecutions. "They who have forsaken all for while they followed him. In such circumstances
a                                                              297




. esus counse7s his disciples to think of  ST. MARK.   suffering rather than reigning with him
A. M. 4037.  35 ~ X And James and John, the   41 y And when the ten heard it, A. M. 4037.
A. D. 33.                                                                           A.D. 33.
sons of Zebedee, come unto him, they began to be much displeased
saying, Master, we would that thou shouldest with James and John.
do for us whatsoever we shall desire.           42 But Jesus called them  to him, and saith
36 And he said unto them, What would ye unto them, Z Ye know that they which l are
that I should do for you?                     accounted to rule over the Gentiles, exercise
37 They said unto him, Grant unto us that lordship over them; and their great ones exerwe may sit, one on thy right hand, and the  cise authority upon them.
other on thy left hand, in thy glory.           43 a But so shall it not be among you: but
38 But Jesus said unto them, Ye know not whosoever will be great among you, shall be
what ye ask: can ye drink of the cup that I your minister:
drink of? and be baptized with the baptism   44 And whosoever of you will be the chiefest,
that I am baptized with?                     shall be servant of all.
39 And they said unto him, We can. And   45 For even b the Son of man came not to
Jesus said unto them, Ye shall indeed drink of be ministered unto, but to minister, and C to
the cup that I drink of; and with the baptism  give his life a ransom for many.
that I am  baptized withal shall ye be bap-  46 ~ d And they came to Jericho: and as
tized:                                         he went out of Jericho with his disciples, and
40 But to sit on my right hand and on my  a great number of people, blind Bartimeus, the
left hand is not mine to give; but it shall be son of Timeus, sat by the highway side begging.
given to them for whom it is prepared.          47 And when he heard that it was Jesus of
x Matt. xx. 20.-Y Matt. xx. 24.-z Luke xxii. 25.-  Or,  b John xiii. 14; Phil. ii. 7.-  Matt. xx. 28; 1 Tim. ii. 6,
think good. —a Matt. xx. 26, 28; Chap. ix. 35; Luke ix. 48.   Tit. ii. 14.  d Matt. xx. 29; Luke xviii. 35.
our Lord knew that a repetition of the prophecy  ings which I must undergo? and be baptized awith
concerning his own sufferings was proper; because the baptism-Can ye endure the outward sufferings
it showed the disciples they were entirely voluntary. which await me? Our Lord was filled with sufferAnd as he told them expressly that they had been  ings within, and covered with them without. They
predicted by the prophets, and consequently de- said, We can-Being greatly moved with the proscreed of old by God, the opposition that he was to  pect of the dignities which they were aspiring after,
meet with, though it would end in death, instead of they replied without hesitation, that they were able
weakening their faith, ought to have increased it; to drink of his cup, that is, to undergo any hardship
especially as he informed them at the same time with their Master, which he might suffer in the way
that he would rise again the third day. Behold we to his kingdom. Jesus said, Ye shall indeed drink
go up to Jerusalem, &c.-See on Matt. xx. 18, 19.  of the cup, &c. —Ye shall certainly share with me
Verses 35-40. And James and John come to him, in my lot, which they accordingly did. See on Matt.
saying-By their mother, (see Matt. xx. 20,) for it xx. 20-23. But to sit on my right hand, 4.c., is not
was she, not they, that uttered the words: Master, mine to give, but to them for awhom it is preparedwe would that thou shouldest do, &c.-Here, again, Them who, by patient continuance in well-doing,
the disciples show their utter ignorance of the pro- seek for glory, and honour, and immortality. For
phecies, and of their Master's kingdom, by an action  these only eternal life is prepared. To these only
which likewise discovered, in the clearest manner, he will give it in that day; and to every man his
the temper of mind they were in, and the motives own reward, according to his own labour.
from which they followed Christ. They seem to    Verses 41-45. When the ten heard it-See on
have fancied that by his resurrection, after his suf- Matthew xx. 24-28. A ransom for many-Even
ferings, was meant, his taking possession of the great for as many souls as needed such a ransom, 2 Coempire which they believed he was come to erect; rinthians v. 15.
and therefore they no sooner heard him mention his   Verses 46-52. And as he went out of Jericho,
rising from the dead, than they came and begged  blind Bartimeus sat by the way-side —Matthew
the favour of him, that he would confer on them the  (chap. xx. 29) says, there were two blind men. It
chief posts in his kingdom. This they expressed  seems this Bartimeus was the more eminent of the
by asking to be seated, the one on his right hand, two, and spoke for them both. See on Matt. xx.
the other on his left, in allusion to his late promise  29-34.  When he heard that it was Jesus of Nazaof placing the twelve apostles on twelve thrones, to  reth-Of some of whose miracles he had doubtless
judge the tribes. But Jesus said, Ye know not what received information; he began to cry out, Jesus,
ye ask-Ye know not that ye are asking for suffer- thou son of David, &c.-Our Lord's name was no
ings, which must needs pave the way to glory. Can sooner mentioned than this'blind man, who was well
ye drink of the cup —Can ye bear the inward suffer- acquainted with his fame: conceived hopes of ob298                                                            a




Bartimeus, a bl-nta -man,              CHAPTER XI.                          is restored to sizgt.
A. M. 4037. Nazareth, he began to cry out, and   50 And he, casting away his gar- A. M. 4037.
A. D. 33.                                     A.D. 33.
say, Jesus, thou son of David, have  ment, rose, and came to Jesus.
mercy on me.                                     51 And Jesus answered and said unto him,
4S And many charged him  that he should  What wilt thou that I should do unto thee?
hold his peace: but he cried the more a great The blind man said unto him, Lord, that I
deal, Thou son of David, have mercy on me.  might receive my sight.
49 And Jesus stood still, and commanded   52 And Jesus said unto him, Go thy way,
him to be called: and they call the blind man, e thy faith hath 2 made thee whole.  And imsaying unto him, Be of good comfort, rise; mediately he received his sight, and followed
he calleth thee.                                Jesus in the way.
eMatt. ix. 22; Chap. v. 34.                         2 Or, saved thee.
taining a cure; and being deeply impressed with a  What qwilt thou that I should do unto thee-What is
sense of his own affliction, he cried out so vehe- the mercy which thou so earnestly entreatest? The
mently that -the people rebuked him, as they will blind man said, Lord, that I might receive mny sight
not fail to rebuke all who, from a sense of their guilt, -The other also, doubtless, made the same request.
depravity, and misery, cry after the Saviour of sin- and Jesus, who had compassion on them, touched
ners. But he cried the more a great deal-An ex- their eyes, and said to each, Go thy way; thy faith
ample worthy to be imitated by those who are con- hath made thee whole-The strong persuasion which
cerned to obtain the cure of their spiritual diseases. thou hast entertained of my power and goodness,
And Jesus stood still, and commanded him to be and thy confidence therein, makes thee fit to receive
called-He would not perform the miracle till the  this cure which I now bestow on thee. And immeblind man came to him, that, by the manner of his diately he received his sight —As did his companion
walking, the spectators might be sensible he was likewise; and they followed Jesus in the waytruly blind. And they call the blind mnan —Some of Travelled with him, probably all the way to Jeruthe people, having their expectations raised of seeing  salem, being deeply affected with a sense of his
Christ work a miracle, ran immediately to call the  power and goodness, and earnestly desirous to show
man and his companion; saying, Be of good comfort their gratitude, by declaring qpenly, unto all the
-Take courage; rise, he calleth thee-And therefore  persons they met, what a great miracle Jesus had
he doubtless intends to grant thy request. And he, performed for them. "' Thus Jesus, by his touch,"
casting away his garment-Through joy and eager- says Erasmus, "cures the mind that is blinded with
ness; rose, and came to Jesus —The other blind man  worldly lusts, and gives light for this end, that we
also following as fast as he could. And Jesus said, may follow his footsteps."
CHAPTER XI.
WSe are now come to the passion-week, the week in which Christ died; and the great occurrences thereof; and have in this
chapter, (1,) His riding in triumph into Jerusalem, 1-11. (2,) His cursing the barren fig-tree, 12-14. (3,) His driving
those uset of the temple that made it a place of traffic, 15-19. (4,) His discourse with his disciples concerning the power
of faith, and the efficacy of prayer, on the occasion of the withering of the fig-tree which he had cursed, 20-26. (5,) His
reply to those who questioned his authority, 27-33. This chapter coincides with Matt. xxi.
A.. 4037. AND  a when  they came nigh to  the village over against you: and as A. M. 4037.
A. D. 33.                                                                             AD 33
Jerusalem, unto Bethphage and  soon as ye be entered into it, ye shall         D. 33.
Bethany, at the mount of Olives, he sendeth  find a colt tied, whereon never man sat; loose
forth two of his disciples,                     him, and bring him.
2 And saith unto them, Go your way into   3 And if any man say unto you, Why do
a Matt. xxi. 1; Luke xix. 29; John xii. 14.
NOTES ON CHAPTER XI.  -              which was part of the suburbs of Jerusalem, and
Verses 1-3. And when they came nigh to Jerusa- reached from the mount of Olives to the walls of
lez —See on Matt. xxi. 1-3; unto Bethphage and  the city. Our Lord was now come to the place
Bethany —The limits of Bethany reached   to the  where the boundaries of Bethphagc and Bethany
mount of Olives, and joined to those of Bethphage, met. Ye shall find a colt tied —In Matthew we read,
a                                                              299




Jesus rides in triumph                  ST. -MARK.                            into Jerusalem.
A. M. 4037. ye this? say ye that the Lord hath  is he that cometh in the name of the A. M. 4037.
A. D 33. need of him; and straightway he Lord.                                     A. D.33.
will send him hither.                           10 Blessed be the kingdom  of our father
4 And they went their way, and found the  David, that cometh in the name of the Lord:
colt tied by the door without, in a place where  d Hosanna in the highest.
two ways met; and they loose him.               11 e And Jesus entered into Jerusalem, and
5 And certain of them that stood there said  into the temple: and when he had looked
unto them, What do ye, loosing the colt?      round about upon all things, and now  the
6 And they said unto them  even as Jesus even-tide was come, he went out unto Bethhad commanded: and they let them go.           any with the twelve.
7 And they brought the colt to Jesus, and   12 ~T f And on the morrow, when they were
cast their garments on him; and he sat upon  come from Bethany, he was hungry.
him.                                            13 g And seeing a fig-tree afar off, having
8 bAnd many spread their garments in the leaves, he came, if haply he might find any
way: and others cut down branches off the thing thereon: and when he came to it, he
trees, and strewed them in the way.           found nothing but leaves: for the time of figs
9 And they that went before, and they that was not yet.
followed, cried, saying, c Hosanna: Blessed   14 And Jesus answered and said unto it, No
b Matt. xxi. 8.   C Psa. cxviii. 26.d aPsa. cxlviii. 1.  e Matt. xxi. 12. - fMatt. xxi. 18.-  Matt. xxi. 19.
an ass tied, and a colt with her, but Mark and Luke    Verses 12-14. On the morrow, when he was come
only mention the colt, because, it seems, our Lord  from Bethany-Where he had lodged, and was rerode on him only.                             turning into the city; he awas hungry, &c.-See
Verses 4-10. And they went theirway, and found note on Matt. xxi. 18-22. And seeing a fig-tree,
the colt, &c. —Fouand all the particulars contained  having leaves-The fig-tree, it must be observed,
in Christ's prediction exactly true. See on Matt. puts forth its fruit first, and its leaves afterward, so
xxi. 6-11. Blessed be the kingdom of our father that it was natural to suppose, as it had leaves, it
David-May the kingdom of the Messiah, promised  would also have fruit upon it. And when he came,
to our father David, be speedily established, and may  he found nothing but leaves-There was not so
it lor.ng flourish; that cometh-Which is now to be much as any fruit in the bud: which unfruitfulness
erected; in the name of the Lord —And therefore  at this season showed it to be absolutely barren.
will be fitly termed the kingdom of God, and the  For the time offigs, that is, the season of gathering
kingdom of heaven. Hosanna in the highest-Re- figs, was not yet. Thus, in Matt. xxi. 34, KatpoeS 7vV
peat again and again your songs and congratula- Kap7rov, signifies the season of gathering the fruits.
tions. Thus they expressed their joyful and rap- In construing this passage, the latter clause must
turousexpectationsof hisassumingthe royal dignity, be joined with the words, He came, if haply, &c.,
and vindicating Israel from the Roman yoke; and, the middle clause being a parenthesis; thus, He
imboldened by the display of his power in the came, if haply he might find any thing thereon, for
resurrection of Lazarus, which he had lately effect- the season of gathering figs was not yet.  That
ed, they feared not the resentment of their present this is the true construction of the passage is plain,
masters, for declaring themselves thus openly in  because the evangelist is not giving the reason why
his favour.                                   there were no figs on the tree, but the reason why
Verse 11. And Jesus went into the temple-Hav- Jesus expected to find some on it. He tells us the
ing entered the city by the eastern gate, he alighted  season of gathering figs was not come, to show that
from the colt, and went directly to the temple, but none had been taken off the tree; and consequently,
did not drive the buyers and sellers out this first that, having its whole produce upon it, there was
day; for Mark here tells us expressly, that by the nothing improper in Christ's expecting fruit on it
time he got thither, and had looked round about on then. Whereas, if we should think the reason why
all things, even-tide was come; from which we may  he did not find any figs was, that the time of them
infer, that the market in the temple was over. It was not come, we must acknowledge the tree was
seems he stayed in the temple but a little while. cursed very improperly for having none. It is true,
Having made his public appearance in the metropo- this interpretation makes a trajection necessary;
lis, and received the title of Messiah openly from  yet it is not more extraordinary than that which is
the multitude, and surveyed the temple, he left the found in Mark xvi. 3, 4; where the clause, for it
city without doing any thing, to the great dis- was very great, namely, the stone at the door of
couragement of the throng that had come in with  the sepulchre, does not relate to what immediately
him, expecting  that he was immediately to have precedes it, namely, and when they looked they saw
laid hold on the reins of government.         the stone rolled awayJ but to the remote member, they
30C                                                            a




The scribes and chief priests            CHAPTER XI.                         seek to destroy Christ.
A.M. 4037. man  eat fruit of thee hereafter for   17 And  he taught, saying  unto A. M. 4037.
A.D. 33. ever.  And his disciples heard it.      them   Is it not written,  My house  A. D. 
15  1 h And they  come to Jerusalem: and  shall be called lof all nations the house of
Jesus went into the temple, and began to  prayer? but k ye have made it a den of thieves.
cast out them  that sold and bought in the   18 And lthe scribes and chief priests heard
temple, and overthrew  the tables of the mo- it, and sought how they might destroy him:
ney-changers, and the seats of them  that sold  for they feared him, because m all the people
doves;                                            was astonished at his doctrine.
16 And  would  not suffer that any  man   19 And when even was come, he went out
should carry any vessel through the temple.    of the city.
hlMatt. xxi. 12; Luke xix. 45; John ii. 14.-i Isa. lvi. 7.   k Jer. vii. 11. —1 Matt. xxi. 45, 46; Luke xix. 47.-m Matthew
1 Or, a house of prayer for all nations?           vii. 28; Chap. i. 22; Luke iv. 32.
said, Who shall roll us away the stone?-This inter- sioned great disturbance to the proselytes, Jesus
pretation is approved by Dr. Campbell, who renders  reformed them again as he had done three years
the original expression, the fig-harvest, justly ask- before, (see John ii. 14,) telling the people around'ng, " What can the time of any fruit be, but the  him, that the Gentiles worshipped there by divine
time of its full maturity? And what is the season  appointment, as well as the Jews, the temple being
of gathering, but the time of maturity? But figs ordained of God to be the house of prayer for all
may be eaten for allaying hunger before they be  nations; and to prove this, he cited Isa. lvi. 7, from
fully ripe: and the declaration that the season of  which the inference was plain, that they were guilty
figs was not yet come, cannot be the reason why  of a gross profanation of the temple who carried on
there was nothing but leaves on the tree; for the  any traffic, even in the court of the Gentiles, much
fig is of that tribe of vegetables wherein the fruit more they who, to make gain, committed frauds
appears before the leaf. The leaves therefore show- and extortions in the prosecution of their traffic, beed that the figs should not only be formed, but well cause thus they turned God's house of prayer into
advanced; and, the season of reaping being not a den of thieves. The offenders, it appears, did not
yet come, removed all suspicion that they had been  make the least resistance.  Probably they were
gathered. When both circumstances are consider- struck with a panic by the secret energy of Christ's
ed, nothing could account for its want of fruit but omnipotence, as was the case formerly, when he
the barrenness of the tree."  Jesus said, No man  made the like reformation at the first passover after
eat fruit of thee hereafter for ever-This, like some  his ministry commenced. To this purpose, Jerome,
other of our Lord's actions, was emblematical and  on the place, says, " Igneum  enim quiddam, atque
prophetic.  "This fig-tree," says Origen, " was, sidereum, radiebat ex oculis ejus, et divinitatis ma6evdpov T-re Za, a tree representing the people, e/lvoxoc jestas lucebat in facie."  For, a certain fiery and
Srv/, a living fig-tree, on which was pronounced  sparkling radiance issued from  his eyes, and a
a curse suitable to its condition; for,.ta rsro acapTrog divine majesty shone in his face.
e;rv y 186alov avvayoyn7, iat mrro ytveraL avr777 eo ra7p     Dr. Campbell justly notices here an inaccuracy
gvvrreVetaG rs atovocg therefore the synagogue of the  in our translation of the original clause, which is
Jews is unfruitful, and will continue so till the fil- rendered, shall be called of all nations the house of
hess of the Gentiles shall come in. And the disci-  prayer, as if the last words had been, vro 7ravr7v
ples heard it-And took notice of the words.        ov eOvWov, of all nations, whereas they are, neaut rotl
Verses 15-17. And they come to Jerusalem-Jesus, eOveutv, for all nations. "1 The court of the Gentiles
having doomed the fig-tree to destruction, continued  was particularly destined for the devout of all nahis journey to the city, where, when he arrived, he  tions, who acknowledged the true God, though they
went straightway to the temple, and drove the buy- had not subjected themselves to the Mosaic law,
ers and sellers out of it, &c., and would not suffer and were accounted aliens. The proselytes, who
any vessel to be carried through the sacred edifice. had received circumcision, and were, by conseSee the note on Matt.xxi. 12-14. Such strong no- quence, subject to the law, were on the same foottions had our Lord of even relative holiness, and  ing with native Jews, and had access to the court
of the regard due to those places, as well as times, of the people. Justly, therefore, was the temple
that are peculiarly dedicated to God. The Jews, it styled, A house of prayer for all nations. The ermust be observed, reckoning the lower and outward  ror in the common version is here the more extracourt of the temple a place of little or no sanctity, ordinary, as, in their translation of Isaiah, they
because it was designed for accommodating the  render the passage quoted, for all people."
Gentile proselytes in their worship, not only kept   Verses 18, 19. The scribes, 4c., sought how they
a daily market there of such things as were neces- might destroy him-They had heard the rebuke
sary in offering sacrifices, but suffered the common  which he had given them for allowing the temple to
porters, in going from one part of the city to another be profaned, and they had heard likewise the appliwith their burdens, to pass through it, for the sake cation which he had made of a passage in the eighth
of shortening their way. But as these abuses occa- Psalm to the case of the children in the temple,
a                                                                 301




Jesrus shows the power of                 ST. MARK.                          faith in God's, word.
A. M. 4037.  20 T n And in the morning, as they   22 And Jesus answering, saith unto A. M. 4037.
A. D. 33.                                                                               A. i). 33.
passed by, they saw the fig-tree dried  them, 2 Have faith in God.
up from the roots.                                 23 For 0 verily I say unto you, That whoso21 And Peter, calling to remembrance, saith  ever shall say unto this mountain, Be thou
unto him, Master, behold, the fig-tree which  removed, and be thou cast into the sea; and
thou cursedst is withered away.                  shall not doubt in his heart, but shall believe
n Matt. xxi. 19. —2 Or, Have the faith of God.     o Matt. xvii. 20; xxi. 21; Luke xvii. 6.
wishing him all manner of prosperity; and these  whole course of our Saviour's ministry, notwiththings, with the authority which he assumed, galled  standing they do not appear to have been injurious.
and exasperated them greatly. They were, how- The case of the swine we have already considered;
ever, afraid to take him by violence, or to attempt (see note on Matt. viii. 30-32;) and, with respect to
any thing openly against him, lest it should raise a  the fig-tree, Matthew informs us that it was in the
tumult: they only consulted among themselves how  way, that is, in the common road, and therefore
they might destroy him with as little noise as pos- probably no particular person's property; but if it
sible; because all the people were astonished at his  was, being barren, the timber might be as servicedoctrine-Both at the excellence of it, and at the  able to the owner as before.. So that here was no
majesty and authority with which he taught.      real injury; but Jesus was pleased to make use of
Verses 20, 21. And in the morning, they passed by, this innocent miracle for the valuable purposes
&c.-Next morning, as they were returning to Je- above suggested, as well as to teach his disciples the
rusalem, it astonished the disciples not a little when  efficacy of faith, spoken of in the next words.
they looked on the fig-tree that had been pronounced    Verses 22-24. Jesus answering, saith, Have faith
barren the night before, and found it dried up from  in God-The original expression, exere wrrt-v 0es, is
the roots, that is, quite withered down to the ground  literally, Have a faith of God; that is, say some,
and shrunk: a miracle the more extraordinary, be- Have a strong faith. And it is a known -Iebraism,
cause the fig-tree is remarkable for its abundant sap  to subjoin the words, of God, to a substantive, to deand moisture. Peter, in particular, expressed great note great, mighty, excellent; and to an adjective,
surprise at it, saying, Master, Behold the fig-tree  as the sign of the superlative. In support of this
which thou cursedst is withered away. "We have  interpretation, Bishop Pearce has produced a numseen already that Jesus only said to the fig-tree, ber of passages, universally explained in this manNZo man eat fruit of thee hereafter for ever; this  ner. "I cannot help, however, upon the whole,':"
Peter, according to the Jewish manner of speaking  says Dr. Campbell, " preferring the common version.
concerning things that are barren, (Heb. vi. 8,) call- My reasons are, 1st, I find that the substantives
ed a cursing of thefig-tree. And some ill-disposed  construed with 0es, (God,) when it signifies great
readers, not apprehending the proper force of the  or mighty, are names either of real substances, oi
words, are apt to form a very unbecoming notion  of outward and visible effects. Of the first kind are
of Jesus from this action. But they do so without prince, mountain, wind, cedar, city; of the second
the least cause. Every thing he said on the occa- are wrestling, trembling, sleep; but nowhere, as far
sion was decent.  Moreover, the transaction was as I can discover, do we find any abstract quality,
intended to prefigure the speedy ruin of the Jewish  such as faith, hope, love, justice, truth, mercy., used
nation, on account of its unfruitfulness under greater in this manner. When any of these words are thus
advantages than any other people enjoyed at that construed with God, he is confessedly the subject,
day, and, like all the rest of his miracles, was done  or the object of the affection mentioned. 2d, The
with a gracious intention, namely, to alarm his coun- word trq;-tr, both in the Acts and in the epistles,is often
trymen, and to induce them to repent." —Macknight. construed withl the genitive of the object, precisely
Thus Bishop Hall viewed this miracle, as appears  in the same manner as here. Thus, Acts iii. 16, rt;-t.
by his excellent paraphrase on the passage: " When  -re ovoza'rov av7r, is, faith in his [Christ's] name;
he saw a fig-tree in the way, he came purposely to  Rom. iii. 22, 7rrg-t Inos Xpl-s, is, faith in Jesus Christ.
seek that fruit which he knew he should not find  See to the same purpose, Rom. iii. 26; Gal. ii. 16, 20,
ripe, that he might hence take occasion to work  and iii. 22; Phil. iii. 9; etlfrt, hope, is used in the
that exemplary miracle upon it which ensued: for same way, 1 Thess. i. 3." The evident meaning of
when he found only store of leaves upon it and no  this precept, as given to the apostles, was, Have a
fruit, that he might in this tree show how much he  firm faith or confidence in the power and faithfulhates a formal profession (such as the Jews made) ness of God, to enable you to effect what you believe
of religion, without an answerable fruitfulness, he  will be for his glory, and the furtherance of the
cursed the fig-tree, and said, Let that which is thy  work in which you are engaged. This has been
fault be thy punishment; since thou bearest no fruit frequently termed the faith of miracles, concerning
at all, never mayest thou'bear any. And presently  which, see note on Matt. xvii. 20. " It is certain,"
the fig-tree, as blasted by that word of judgment, says Dr. Doddridge, " that the attempt of performing
withered away."  It is observable that the destruc- miracles in public, was a remarkable instance of
tion of the swine, and this blasting of the fig-tree, faith in the divine power and fidelity; for they were
were the only instances of punitive miracles in the generally introduced by some solemn declaration
302                                                                a




Jesus confounds those who              CHAPTER XI.               called in question hts authorzty.
A. M. 4037. that those things which he saith shall  28 And say unto him, By what A.M. 4037.
A. D. 33.                                                                             A.D. 33.
come to pass; he shall have whatso- authority doest thou these things   A. D. 33.
ever he saith.                                  and who gave thee this authority to do these
24 Therefore I say unto you, P What things  things?
soever ye desire, when ye pray, believe that ye   29 And Jesus answered and said unto them,
receive them, and ye shall have them.           I will also ask of you one 3 question, and an25 And when ye stand praying, q forgive, if swer me, and I will tell you by what authority
ye have aught against any: that your Father I do these things.
also which is in heaven may forgive you your   30 The baptism  of John, was it from  heatrespasses.                                     ven, or of men? answer me.
26 But r if ye do not forgive, neither will  31 And they reasoned with themselves, sayyour Father which is in heaven forgive your ing, If we shall say, From  heaven; he will
trespasses.                                     say, Why then did ye not believe him?
27 ~ And they come again to Jerusalem:   32 But if we shall say, Of men; they fearand as he was walking in the temple, there  ed the people: for Iall men counted John, that
come to him the chief priests, and the scribes, he was a prophet indeed.
and the elders,                                  33 And they answered and said unto Jesus,
P Matt. vii. 7; Luke xi. 9; John.iv. 13; xv. 7; xvi. 24; James r Matt. xviii. 35. —— s Matt. xxi. 23; Luke xx. 1.-  3 Or, thing.
i. 5, 6.-   Matt. vi. 14; Col. iii. 13.          t Matt. iii. 5; xiv. 5; Chap. vi. 20.
of what was intended, which was, in effect, a pre- the prayers of his faithful people; innumerable
diction of immediate success: (so Peter says, Acts  instances of which, especially with respect to recoiii. 6, In the name of Jesus Christ, Rise up and  very from sickness, may easily be produced. For
walk; ix. 34, Eneas, Jesus Christ maketh thee instances, see the Arminian Magazines, vol. v., pages
whole; and again, verse 40, Tabitha, arise.)  And, 251, 312; vol. viii., page 200; vol. ix., pages 35,
in pronouncing this, the person speaking pawned  36; vol. xiv., pages 468, 532; vol. xvi., page 146;
all his credit as a messenger from God, and conse- vol. xix., page 409.
quently all the honour and usefulness of his future    Verses 25, 26. iWhenyestand praying-Standing
life, on the immediate miraculous energy to attend  was their usual posture when they prayed. Forhis words, and to be visibly excited on his uttering  give, if ye have aught against any-If you expect
them. Andhence it is that such a firm, courageous your prayers should prevail with God, you must
faith, is so often urged on those to whom such mi- take care to offer them in love as well as in faith;
raculous powers were given. But what kind of inti- and, as you have offended the Majesty of heaven by
mation of God's intended miraculous interposition  many provocations, if you expect forgiveness from
the apostles, in such cases, felt on their minds, it is him, you must forgive your fellow-creatures if you
impossible for any, without having experienced it, to  have any matter of complaint against any of them.
know. It is, therefore, an instance of their wisdom, See notes on Matt. vi. 14, 15; xviii. 23-35.
that they never pretend to describe it, since no words   Verses 27-29. There come to him the chiefpriests,
could have conveyed the idea."                  &c.-It seems that Christ's sermons made a great
This exhortation, however, is not to be considered  impression on those who heard him, for the number
as being exclusively given to our Lord's apostles  of his followers and admirers increased so as to
and first disciples: it is also given to us, and to all alarm the rulers, who feared that the people, on his
his true followers, to the end of the world. We are  account, would endeavour to shake off the Roman
all here exhorted to have a steadfast faith in the  yoke. They consulted, therefore, among thempower, love, and faithfulness of God; and to be fully  selves, how they might destroy him, and resolved
persuaded that he will make good all his declara- to do it under pretext of law; the attachment which
tions, and fulfil all his promises, in their proper the multitude had to him hindering them from laymeaning, to all true believers in due season; and  ing violent hands on him. In consequence of this
this, notwithstanding any difficulties or apparent resolution, the chief priests, scribes, and elders, that
improbabilities which may be in the way. And it is, some of the first men of the nation, came, probais on this foundation that we must approach God in  bly by appointment of the senate, to Jesus one day
prayer, fully expecting, if we ask such things as we  when he was in the temple, and before all the peoare authorized by his word to ask, and are earnest, ple, put two questions to him. The first was, conimportunate, and persevering in asking them, that cerning the nature of the authority by which he
we shall certainly receive what we ask, as our Lord  acted, whether it was as a prophet, a priest, or a
declares in the next words; even if the granting of king; no other person having a right to make any
our petitions imply God's doing what is really ex- reformation in church or state. The second questraordinary, he having, in all ages, on certain occa- tion was, that if he claimed the authority of any, or
sions, done what was truly miraculous, in answver to all of these characters, they desired to know from
a                                                               303




Parable of the vineyard                   ST. MARK.                         let out to husbandnen
A. M. 4037. We  cannot tell.  And  Jesus an- I tell you by what authority I do A.M. 4037
A.D. 33. swering saith unto them, Neither do  these things.                              A.D. 33.
whom he derived it. The things done by him, to  and his receiving the acclamations of the people,
which they referred, were his entering the city with  who gave him the title of Messiah. Jesus answered,
such a numerous train of attendants; his taking  I will also ask of you one question. —See note on
upon him to reform the economy of the temple; Matt. xxi. 23-27.
CHAPTER XII.
In this chapter we have, (1,) The parable of the vineyard let out to ungrateful husbandmen, representing the sin and ruin of
the Jewish Church, 1-12. (2,) Christ's silencing the Pharisees and Herodians, who thought to insnare him with a question
about paying tribute to Cesar, 13-17. (3,) His silencing the Sadducees, who attempted to perplex the doctrine of the
resurrection, 18-27. (4,) His conference with a scribe, about the first and great command of the law, 28-34. (5,) His
puzzling the scribes with a question about Christ's being the son of David, 35-37. (6,) His caution to the people to beware
of the scribes, 38-40. (7,) His commendation of the poor widow that cast her two mites into the treasury, 41-44. This
chapter coincides with Matt. xxi. 33-xxiii. 6.
A. M. 4037.   ND  ahe began to speak tinto them  loved, he sent him also iast unto them, A. M. 4037.
A. D. 33.                                                                                A. D. 33.
by parables.   A  certain man  saying,  They  will reverence  my  A.D. 33.
planted a vineyard, and set a hedge about it, son.
and digged a place for the wine-fat, and built   7 But those husbandmen said among thema tower, and let it out to husbandmen, and  selves, This is the heir; come, let us kill him,
went into a far country.                          and the inheritance shall be ours.
2 And at the season he sent to the husband-   8 And they took hii, and killed himt, and
men a servant, that he might receive from the  cast him out of the vineyard.
husbandmen of the fruit of the vineyard.           9 What shall therefore the lord of the vine3 And they caught him, and beat him, and  yard do? He will come and destroy the hussent him away empty.                             bandmen, and  will give the vineyard unto
4 And again he sent unto them  another ser- others.
vant: and at him they cast stones, and wound-   10 And have ye  not read this scripture;
ed him  in the head, and sent him away shame-  b The stone which the builders rejected is befully handled.                                    come the head of the corner:
5 And again he sent another; and him. they   11 This was the Lord's doing, and it is markilled, and many others; beating some, and  vellous in our eyes?
killing some.                                      12 c And they sought to lay hold on him, but
6 Having yet therefore one son, his well-be- feared the people; for they knew that he had
a Mlatt. xxvii. 33; Luke xxii. 9. —b Psa. cxviii. 22.  c Matt. xxi. 45, 46; Chap. xi. 18; John vii. 25, 30, 44.
NOTES ON CHAPTER XII.                 they gloried, was to be taken from them; their relaVerses 1-11. He began to speak unto them by  tion to God as his people cancelled; and their naparables-" Christ having showed the rulers, chief  tional constitution destroyed. But because these
priests, and scribes, the heinousness of their sin, in  were topics extremely disagreeable, he couched
rejecting John the Baptist, (Matt. xxi. 28-32,) judged  them under the veil of a parable, which he formed
it proper, likewise, publicly to represent the crime  upon one made use of long before, by the Prophet
of the nation, in rejecting all the messengers of God  Isaiah, chapter v. 1.")-Macknight. A certain man
from first to last, and among the rest his only-begot- planted a vineyard, &c.-See this parable explained
ten Son; and in misimproving the Mosaic dispensa- at large in the notes on Matt. xxi. 33-46.
tion, under which they lived. At the same time, he    Verse 12. They sought to lay hold on him, but
warned them plainly of their danger, by reason of feared the people-Greek, rov oX32ov, the multitude.
the punishment which they had incurred, on account How wonderful is the providence of God, using all
of such a continued course of disobedience and re- things for the good of his children! Generally the
bellion. The outward economy of religion, in which  multitude is restrained from tearing them in pieces,
304                                                                a




Question about paying tribute.         CHAPTER XII.                Jesus silences the Sadducees.
A. M. 4037. spoken the parable against them: first took a wife, and dying left no A.M. 4037.
and they left him, and went their seed.
way.                                             21 And the second took her, and died, neither
13 ~ d And they send unto him certain of the  left he any seed: and the third likewise.
Pharisees, and of the Herodians, to catch him    22 And the seven had her, and left no seed:
in his words.                                   last of all the woman died also.
14 And when they were come they say unto   23 In the resurrection therefore, when they
him, Master, we know that thou art true, and  shall rise, whose wife shall she be of them"
carest for no man: for thou regardest not the  for the seven had her to wife.
person of men, but teachest the way of God   24 And Jesus answering, said unto them, Do
in truth: Is it lawful to give tribute to Cesar, ye not therefore err, because ye know not the
or not?                                        Scriptures, neither the power of God?
15 Shall we give, or shall we not give? But  25 For when they shall rise from  the dead,
he, knowing their hypocrisy, said unto them, they neither marry, nor are given in marWhy tempt ye me? bring me a 1 penny, that I riage; but h are as the angels which are in
may see it.                                     heaven.
16 And they brought it.  And he saith unto   26 And as touching the dead, that they rise,
them, Whose is this image and superscription?  have ye not read in the book of Moses, how
And they said unto him, Cesar's.                in the bush God spake unto him, saying, iI
17 And Jesus answering, said  unto them, am  the God of Abraham, and the God of
Render to Cesar the things that are Cesar's, Isaac, and the God of Jacob?
and to God the things that are God's.  And   27 He is not the God of the dead, but the
they marvelled at himn.                         God of the living: ye therefore do greatly err.
18 ~1 e Then come unto him the Sadducees,   28. k And one of the scribes came, and
f which say there is no resurrection; and they  having  heard them  reasoning together, and
asked him, saying,                              perceiving that he had answered them  well,
19 Master, g Moses wrote unto us, If a man's  asked him, Which is the first commandment
brother die, and leave his wife behind him, and  of all?
leave no children, that his brother should take   29 And Jesus answered him, The first of all
his wife, and raise up seed unto his brother.    the commandments is, 1 Hear, 0 Israel; The
20 Now there were seven brethren: and the  Lord our God is one Lord:
d Matt. xxii. 15; Luke xx. 20.-] Valuing of our money se-   f Acts xxiii. 8.-g Deut. xxv. 5.  h 1 Cor. xv. 42, 49,
venpence halfpenny, as Matt, xviii. 28.-e Matt. xxii. 23; 52.-i Ex. iii. 6.-k Matt. xxii. 35.  1 Deut. vi. 4; Luke
Luke xx. 27.                                    x. 27.
only by the fear of their rulers. And here, the  also, xx. 19; but Matt., err ef avrorv vorcoc, one of them
rulers themselves are restrained, through fear of being a lawyer. In this diversity of words, howthe multitude!                                 ever, there is no difference in sense. For the scribes
Verses 13-17. They send unto him certain of the not only transcribed the Scriptures, but were genePharisees, &c.-See notes on Matt. xxii. 15-22. rally, also, teachers of the law, from which they had
They marvelled at him-At the wisdom of his the name of lawyers: Having heard them reasonanswer.                                         ing together —Having attended to the discourse
Verses 18-26. These verses are explained in the between Jesus and the Sadducees; and perceiving
notes on Matt. xxii. 23-33. He is not the God of the that he had answered them well-Had confuted their
dead, but of the living-That is, (if the argument be degrading doctrine of materialism, and proved, even
proposed at length,) since the character of his being  from the books of Moses, the divine authority of
the God of any persons, plainly intimates a relation  which the Sadducees themselves could not but acto them, not as dead, but as living; and since he can- knowledge, the certainty of a future state; asked him
not be said to be at present their God at all, if they  another question, with a view to make a further
are utterly dead; nor to be the God of human per- trial of his skill in the sacred volume.  Which is the
sons, such as Abraham, Isaac, and Jacob, consisting first commandment of all-The principal, and most
of souls and bodies, if their bodies were to abide in  necessary to be observed? See the note on Matt.
everlasting death; there must needs be a future state xxii. 34-36. Jesus answered, The first of all the
of blessedness, and a resurrection of the body, to  commandments-And the foundation of all the rest,
share with the soul in it.                     is, The Lord our God is one Lord —One Jehovah,
Verses 28, 29. One of the scribes came-So Luke one self-existent, independent, infinite, eternal Being:
VOL. I.            ( 20 )                                          305               a




Jesus shows which is the                   ST. MARK.                first and great uutmandment.
A. M. 4037.  30 And thou shalt love the Lord   31  And the second is like, namely, A. M. 4037.
A. D. 33.                                                                               A. D. 33.
thy God with all thy heart, and with  this, m Thou shalt love thy neighall thy soul, and with all thy mind, and with  bour as thyself: there is none other commandall thy strength: this is the first commandment. iment greater than these.
mLev. xix. 18; Mat". xxii. 39; Rom. xiii. 9; Gal. v. 14; James ii. 8.
one in essence; inclusive, however, of three, vro'oraaetg, tion that bears any proportion to that of loving him.
subsistences, generally termed persons.  See on  The honour assigned to this precept proves, that
Matt. xxviii. 19, and note on Exod. iii. 14. Dr. piety is the noblest act of the human mind, and that
Campbell translates this clause, The Lord is our God: the chief ingredient in piety is love, founded on a
the Lord is one; in Deut., Jehovah is our God: Je- clear, extensive view of the divine perfections, a perhovah is one; and not as one sentence, Jehovah our manent sense of his benefits, and a deep conviction
God is one Jehovah. Among other reasons for ren- of his being the sovereign good, our portion, our
dering the words thus, he gives the following: 1st, happiness. B3ut it is essential to love, that there be a
That "it appears to have been the purpose of their delight in contemplating the beauty of the object begreat legislator, to establish among them these two  loved; that we frequently, and with pleasure, reflect
important articles, as the foundation of that religious  on the benefits which the object of our affection has
constitution he was authorized to give them. The  conferred on us; that we have a strong desire of
first was, that the God whom they were to adore, pleasing him, great fear of doing any thing to offend
was not any of the acknowledged objects of worship  him, and a sensible joy in the thought of being bein the nations around them, and was therefore to be  loved in return. Hence the duties of devotion,
distinguished among them, the better to secure them  prayer, and praise, are the most natural and genuine
against seduction, by the peculiar name Jehovah, by  exercises of the love of God. Moreover, this virtue
which alone he chose to be invoked by them. The  is not so much any single affection, as the continual
second was, the unity of the divine nature, and con- bent of all the affections and powers of the soul. In
sequently, that no pretended divinity (for all other which light, to love God is, as much as possible, to
gods were merely pretended) ought to be associated  direct the whole soul toward God, and to exercise
with the only true God, or share with him in their all its faculties on him as its chief object. But the
adoration. 2d, That in the reply of the scribe, beauty and excellence of this state of the mind is
verse 32, which was approved by our Lord, and in  best seen in its effects; for the worship and obediwhich he, as it were, echoes every part of the answer ence flowing from such a universal bent of the soul
that had been given to his question, there are two  toward God, is as much superior to the worship and
distinct affirmations with which he begins; these  obedience arising from partial considerations, as the
are, There is one God, and there is only one, cor- light of the sun is to any picture of it that can be
responding to The Lord is our God, and the Lord  drawn. For example, if we look on God only as a
is one. The first clause, in both declarations, points  stern lawgiver, who can and will punish our rebelto the object of worship; the second, to the necessity  lion, it may indeed force an awe and dread of him,
of excluding all others. Accordingly, the radical and as much obedience to his laws as we think will
precept relating to this subject, quoted by our Lord, satisfy him, but can never produce that constancy
Matt. iv. 10, from the LXX., is exactly suited to both  in our duty, that delight in it, and that earnestness
parts of this declaration.  Thou shalt worship the  to do it in its utmost extent, which are produced and
Lord thy God. This may be called the positive  maintained in the mind by the sacred fire of divine
part of the statute, and corresponds to the article, love, or by the bent of the whole soul, turned toward
The Lord is our God. Thou shalt serve him only. God; a frame the most excellent that can be conThis is the negative part, and corresponds to the  ceived, and the most to be desired, because it constiarticle, The Lord is one."                       tutes the highest perfection and happiness of the
Verse 30. And thou shalt love the Lord thy God  creature."  This is the first (Matthew, and great)
with all thy heart-The summary of piety contained  commandment-As this is the first in order, so it is
in these words, (see notes on Deut. vi. 5; Matt. xxii. the greatest commandment in the law.
37,) is introduced by the preceding emphatical and    Verse 31. And the second is like-O-f a like comstrong assertion of the unity of God; because, "it prehensive nature; comprising the whole of our duty
is necessary that men should be deeply impressed  to man. Thou shalt love thy neighbour —" The prewith just notions of the object of their worship, par- cept enjoining love to our neighbour is like to the
ticularly that he is the only true God, the maker of  great commandment which enjoins the love of God,
all things, and the possessor of all perfection, to  because charity is the sister of piety, clearly proving
whom there is not any being equal, or like, or second: its relation by the similarity of its features, complexin order that they may apply themselves, with the  ion, and temper. As piety is the offspring of God,
utmost diligence, to obey his precepts, the first and  so is its sister, charity, being enjoined by the same
chief of which is, that they give him their hearts. authority, and produced by the influence of the same
God is so transcendently amiable in himself, and, Spirit. Piety and charity consist of the like motions
by the benefits he hath conferred on us, hath such a and dispositions of soul, and are kept alive by the
title to our utmost affection, that there is no obliga- same kind of nourishment; the beauties of moral
306                                           (20*)




Jesus cautions his disciples            CHAPTER XII.                     to beware of the scribes.
A. M. 4037.  32 And the scribe said unto him, he taught in the temple, How  say A. M. 4037.
A. D. 33. W                                                                            A. D. 33.
Well, Master, thou hast said the truth: the scribes that Christ is the son of
for there is one God; n and there is none other David?
but he:                                           36 For David himself said rby the Holy
33 And to love him with all the heart, and  Ghost, sThe LORD said to my Lord, Sit thou
wi'h all the understanding, and with all the  on my right hand, till I make thine enemies
soul, and with all the strength, and to love his  thy footstool.
neighbour as himself, 0 is more than all whole   37 David therefore himself calleth him Lord,
burnt-offerings and sacrifices.                  and whence is he then his son?  And the
34 And when Jesus saw that he answered  common people heard him gladly.
discreetly, he said unto him, Thou art not far   38 ~ And the said unto them  in his docfrom the kingdom of God. PAnd no man after trine, U Beware of the scribes, which love to go
that durst ask him any question.                 in long clothing, and x love salutations in the
35 ~ q And Jesus answered and said, while  market-places,
n Deut. iv. 39; Isa. xlv. 6, 14; xlvi. 9.-0 1 Sam. xv. 22; Luke xx. 41.  r 2 Sam. xxiii. 2.-s Psa. cx. 1. —tC Ch. iv. 2.
Hos. vi. 6; Mic. vi. 6-8.-P Matt. xxii. 46.-q Matt. xxii. 41; u Matt. xxiii. 1, &c.; Luke xx. 46. -x Luke xi. 43.
excellence appearing, whether in the great Father, art not far from the kingdom of God-He applaudor in his children, who bear his image. They have  ed the piety and wisdom of the scribe's reflection,
the same happy tendency to make those in whom  by declaring, that he was not far from embracing
they reside, like God, who is God by being good and  the gospel, and becoming a true member of Christ's
doing good; like him, also, in his felicity, which  Church, possessed of all the blessings belonging to
arises, not only from the possession, but from the  his disciples. Reader, art thou not far from the
communication of his goodness. They are like to  kingdom of God? Then go on: be a real Christian;
each other in their sublime and important nature, else it had been better for thee to have been afar off.
and of like use in the conduct of life; the one being    Verses 35-37. See the note on Matt. xxii. 41-46,
the principle from which the whole duty we owe to  where this paragraph is explained. And thte 7.God must spring; the other that from which the  mot people heard him gladly-They heard him with
whole duty we owe to man must flow. To conclude, great attention and pleasure; for the clear and solid
they have a like power on the minds of the behold- answers which he returned to the insnaring quesers, raising both esteem and love wherever they  tions of his foes, gave them a high opinion of his
appear in their genuine beauty. These are the fea- wisdom, and showed them how far he was superior
tures by which piety and charity are strongly  to their most renowned rabbis; whose arguments
marked, by which their affinity to each other is to prove their opinions, and answers to the objecclearly proved, and by which they are rendered sis- tions that were raised against them, were, generally
ter graces, and inseparable companions." —Mac- speaking, but mean and trifling in comparison of his.
knight.  There is no other moral, much less cere- Besides, the common people were neither so much
monial, commandment, greater than these.         prejudiced in behalf of the commonly received opinVerses 32-34.  The scribe-Who had proposed  ions, nor so much interested, as the scribes or other
the question to try him, being struck with the solidi- teachers.
ty and spirit of his answer, said, Well, Master-In    Verses 38-40. Beware of the scribes-See that ye
the original it is, aTaoc, excellently, finely, or beau- do not imitate their hypocrisy, or imbibe their printifully; a phrase which expresses his high satisfac- ciples, and be on your guard against their insidious
tion in the reply much more strongly than the word  counsels and designs. There was an absolute neceswell.  Thou hast said the truth-Thy declaration  sity for these repeated cautions of our Lord. For,
is perfectly correct, and unspeakably important; for  considering the inveterate prejudices of these scribes
there is one God, ~c., and to love him with all the  against him and his doctrine, it could never be supheart —To love and serve him with all the united  posed that the common people would receive the
powers of the soul, in their utmost vigour; and with- gospel till these incorrigible blasphemers of it were
out a rival; and to love his neighbour as himself-  brought to just disgrace. Yet he delayed speaking
To maintain the same equitable and charitable tem- in this manner till a little before his passion, as knowper and behaviour toward all men, as we, in like cir- ing what effect it would quickly produce.  Which
cumstances, would wish from them toward ourselves, love to go in long clothing, &c. —Here our Lord asis a more necessary and important duty, and a more  signs the reason why he bid his disciples beware of
acceptable service, than the offering the most noble  imitating them. They were excessively proud and
and costly sacrifices; nor could the most exact and  arrogant, as was plain from their affected gravity of
pompous ritual observances be acceptable without dress, from the anxiety which they discovered to
such graces and virtues as these.  When Jesus saw  get the principal seats at feasts, and all public meetthat he answered discreetly-And thereby showed  ings, as things belonging to them, on account of their
that he had just views of true religion; he said, Thou  superior worth, and from their courting to be saluted.
a                                                               307




Christ's commendation                    ST. MARK.                            of the poor widow
A. M. 4037.  39 And the chief seats in the syna-   42 And there came a certain poor A. M. 4037
A. D. 33.                                                                   o n        A. D. 33.
gogues, and the uppermost rooms at vwidow, and she threw in two 3mites,. D 33.
feasts:                                         which make a farthing.
40 Y Which devour widows' houses, and for a   43 And he called unto hinm his disciples, and
pretence make long prayers: these shall re- saith unto them, Verily I say unto you, TLat
ceive greater damnation.                         b this poor widow hath cast more in than all
41 ~[ z And Jesus sat over against the trea- they which have cast into the treasury.
sury, and beheld how the people cast 2 money   44 For all they did cast in of their abundance:
into the treasury: and many that were rich  but she of her want did cast in all that she had,
cast in much.                                    c even all her living.
Y Matt. xxiii. 14.-z Luke xxi. 1. —2 A piece of brass money;   3 It is the seventh part of one piece of that brass money.
Matt. x. 9.  a 2 Kings xii. 9.            b 2 Cor. viii. 12.  c Deut. xxiv. 6; John iii. 17.
in the streets with particular marks of respect, and  small pieces of brass coin then in use; which make
to be addressed with the sounding titles of rabbi, a farthing-Kodpavr7C, a Roman coin, in value no
father, and master; thinking such public acknow- more than three-fourths of our farthing. Whereledgments of their merits due from all who metthem. fore the offering given by this poor widow was very
To this their excessive pride the Jewish teachers  small in itself, though in another respect it was a
added an unbounded covetousness and sensuality, great gift, being all that she had, even all her living.
which did not suffer the substance even of widows We can hardly suppose, that at each of the chests
to escape them. For the evangelist informs us, that there were officers placed to receive and count the
they devoured widows' houses, possessing them- money which the people offered, and to name the
selves of their property by various acts of deception, sum aloud before they put it in. It is more reasonaandlivedluxuriously thereon. And for apretence-  ble to fancy that each person put his offering priTo cover their crying immoralities; made long  vately into the chest, by a slit in its top. Wherefore,
prayers-With a great show of piety, hoping there- by mentioning the particular sum which this poor
by to engage the esteem and confidence of others, widow put in, as well as by declaring that it was all
that they might have the greater opportunity to in- her living, our Lord showed that nothing was hid
jure and defraud them.  These shall receive the  from his knowledge. And he called unto him his
greater damnation-Their complicated wickedness, disciples-That he might inform them of this woparticularly making their pretended piety a cloak to  man's generous action, and that they might hear his
their covetousness and luxury, shall cost them dear; remarks upon it: and saith, Verily, this poor widow
and they shall be more dreadfully punished than if hath cast more in than all they, &c.-Thus he spoke
they had never prayed at all, nor made any pre- to show, that it is the disposition of the mind, in
tences to religion. See notes on Matt. xxiii. 1-14. deeds of charity, and in oblations made to the worVerses 41-44. Jesus sat over against the trea- ship of God, which God regards, and not the inagsury —" Jesus was now in the treasury, or that part nificence of the gift. For all they did cast in of
of the women's court where the chests were placed  their abundance-Their offerings, though great in
for receiving the offerings of those who came to  respect of hers, bore but a small proportion to their
worship. These chests, being thirteen in number, estates. But she of her uwant did cast in all that
had each of them an inscription, signifying for what she had —Her offering was the whole of her income
use the offerings put into them were destined; and  for that day, or, perhaps, the whole of the money in
were fixed to the pillars of the portico which sur- her possession at that time. Here then we see what
rounded the court. From these voluntary contribu- judgment is passed on the most specious outward
tions were bought wood for the altar, salt, and other actions by the Judge of all! And how acceptable
necessaries, not provided for any other way. It was to him is the smallest, which springs from self-dein this court of the women, according to the Tal- nying love! Both the poor and the rich may learn
mudists, that the libation of water from Siloam was  an important lesson from this passage of the gospel.
made annually at the feast of tabernacles, as a  The poor, who seem to have the means of doing
solemn public thanksgiving and prayer for the for- charitable offices denied them in a great measure,
mer and latter rain; to which rite, it is generally sup- are encouraged by it to do what they can; because,
posed, our Lord alluded, John vii. 38." —Macknight. although it may be little, God, who looks into the
And beheld how the people cast money into the trea- heart, values it not according to what it is in itself,
sury-Luke says, he looked up, and saw the rich  but according to the disposition with which it is
mnen casting in their gifts, &c.-That is, he noticed  given. On the other hand, it shows the rich, that it
it with attentive observation; many of these, as Mark  is not enough that they exceed the poor in the
here informs us, casting in much, for, it seems, there  quantity of their charity. A little given where a
was still this remainder of national liberality among  little is left behind, often appears in the eye of God
them, though true religion was sunk to so very low  a much nobler offering, and discovers a far greater
an ebb. And there came a certain poor wvidow-  strength of good dispositions, than sums vastly
Whose character and circumstances were not un-  larger bestowed out of a plentiful abundance.  See
known to Christ; and she threw in two mites-Two  Macknight.
308                                                                a




Jesusforetels the destruction            CHAPTER XIII.                  of the temple and Jerusalem,
CHAPTER XIII.
Tn this chapter, which coincides with Matt. xxiv. and Luke xxi., we have the substance of the prophetical discourse which onf
Lord delivered, on quitting the temple for the last time, concerning the destruction of Jerusalem, and the unparallelled ca
lamities to be brought on the Jews for crucifying their Messiah, and rejecting his gospel. Here is, (1,) The occasion of
his predictions, viz., his disciples admiring the buildings of the temple, and their inquiry concerning the time of the desolation of them, 1-4. (2,) The predictions themselves: 1. Of the rise of deceivers, 5, 6, 21-23: 2. Of the wars of the
nations, 7, 8: 3. Of the persecution of Christ's followers, 9-13: 4. Of the destruction of Jerusalem, 14-20: 5. Of the
dissolution of the Jewish state, civil and ecclesiastical, emblematical of the end of the world, 24-27. (3,) Some genera,
intimations concerning the time of these calamities, 28-32. (4,) Some practical inferences from the whole, 33-37.
A. I. 4037. AND  a as he went out of the tern-  John, and Andrew, asked him  pri- A. M. 4037.
A.D. 33.     pie, one of his disciples saith unto  vately,                                 A. D. 33.
him, Master, see what manner of stones and   4 c Tell us, when shall these things be? and
what buildings are here!                           what shall be the sign when all these things
2 And Jesus answering, said unto him, Seest shall be fulfilled?
thou these great buildings? b there shall not be   5 And Jesus answering them, began to say,
left one stone upon another, that shall not be  d Take heed lest any man  deceive you:
thrown down.                                        6 For many shall come in my name, saying,
3 ~T And as he sat upon the mount of Olives, I am  Christ; and shall deceive many.
over against the temple, Peter, and James, and   7 And when ye shall hear of wars, and rua Matt. xxiv. 1; Luke xxi. 5. —— b Luke xix. 44.   c Matt. xxiv. 3; Luke xxi. 7.-d Jer. xxix. 8; Eph. v. 6; 1 Thess. ii. 3.
NOTES ON CHAPTER XIII.                     Verses 3-8. As he sat upon the mount of Olives,
Verses 1, 2. See what manner of stones, &c.-  over against the tetmple-As this mountain stood
Our Lord, in the conclusion of his lamentation over  eastward from the city, it must have been the eastern
Jerusalem, (Matt. xxiii. 38, 39,) had declared that wall of the temple, fronting that mountain, which
the temple should never be favoured with his pre- the disciples desired their Master to look at, and
sence any more; a declaration which, doubtless, which, being built from the bottom of the valley to
appeared very strange to the disciples, and affected  a prodigious height with stones of incredible bulk,
them much.  For which reason they stopped him  firmly compacted together, made a very grand apas he was going away, and desired him to see what pearance at a distance. (Josephus Antiq., xv. 14;
a fine, sumptuous building the temple was: insin-  Bell., vi. 6.) And in Mr. Mede's opinion, this eastern
uating, probably, that they were surprised to hear  wall was the only part of Solomon's structure that
him talk of leaving it desolate, for that so rich and  remained after the Chaldeans burned the temple.
jlorious a fabric ought not to be deserted rashly.  Hence the portico, built on the top of it, obtained
Jesus said, There shall not be left one stone upon  the name of Solomon's porch, or portico, John x. 23.
another-This superb building, which you behold, Peter, James, sc., asked himnprivately-When Jesus
adorned with huge stones of great beauty, shall be  was come to the mount of Olives, and had taken a
razed to the very foundation. It seemed exceedingly  seat on some eminence, from whence the temple
improbable that any thing like this should happen in  and a part of the city could be seen, these disciples,
that age, considering the peace of the Jews with  while the rest were at a distance on the road, or
the Romans, and the strength of their citadel, which  absent on some occasion or other, drew near to him
forced Titus himself to acknowledge that it was the  and inquired privately, when these things should be,
singular hand of God which compelled them  to  Cand that should be the sign when they should be
relinquish fortifications which no human power fulfilled?  See notes on Matt. xxiv. 3-8. Many
could have conquered.  Bishop Chandler justly  shall come in my name, &c. —Christian writers have
observes, " That no impostor would have foretold an  always, with great reason, represented Josephus's
event so unlikely and so disagreeable."-Defence  History of the Jewish War as the best commentary
of Christianity, pp. 472, 473. Add to this, that it on this chapter; and many have justly remarked it,
was not usualwith the Romans to destroy either the  as a wonderful instance of the care of Providence
cities or the temples of the countries they con- for the Christian Church, that he, an eye-witness,
quered. And with regard to this temple, Josephus  and in these things of so great credit, should (estells us, (Bell., vii. 9,) that Titus having held a coun- pecially in such an extraordinary manner) be precil of his generals, who were for burning the temple, served, to transmit to us a collection of important
declared that he would by all means save that edifice  facts, which so exactly illustrate this noble proas an ornament to the empire. But God had de- phecy in almost every circumstance.  Compare
termined and declared that it should be destroyed.  Bell., iii. 8, al. 14.  There shall be famines and
Accordingly, the soldiers burned it without paying  troubles-Matthew says, famines and pestilences.
any regard to Titus's orders. See notes on   att. Concerning these Josephus writes thus: (Bell., vii.
xxiv. 42.                                          17:) "Being assembled together from all parts to
a                                                                  309




Jesus foretels the persecutions           ST. MARK.                that would befall his disciples.
A. M. 4037. mours of wars, be ye not troubled: synagogues ye shall be beaten: and A. M. 4037.
A. D. 33.                                                                              A. D. 33.
for such things must needs be; but ye shall be brought before rulers and
the end shall not be yet.                       kings for my sake, for a testimony against
8 For nation shall rise against nation, and  them.
kingdom against kingdom: and there shall be   10 And g the gospel must first be published
earthquakes in divers places, and there shall among all nations.
be famines and troubles: e these are the be-    I h But when they shall lead you, and deginnings of 1 sorrows.                          liver you up, take no thought beforehand what
9 But f take heed to yourselves: for they  ye shall speak, neither do ye premeditate: but
shall deliver you up to councils; and in the  whatsoever shall be given you in that hour,
eMatt. xxiv. 8.- 1The word in the original importeth the  fMatt. x. 17, 18; xxiv. 9; Rev. ii. 10.  g vMatt. xxiv. 14.
pains of a woman in travail.                  hMatt. x. 19; Luke xii. 11; xxi. 14.
the feast of unleavened bread, presently and on a the New Testament, which inform us that the gossudden they were environed with war. And first pel was preached by Paul in Arabia, and through
of all a plague fell among them, by reason of the  the vast tract from Jerusalem to Iconium in Lycaostraitness of the place, and immediately after a nia, and in Galatia, and through all Asia Minor, and
famine worse than it."  Besides, in the progress of in Greece, and round about to Illyricum, and in Crete
the siege, the number of the dead, and the stench  and Italy, probably also in Spain and Gaul. Besides,
arising from their unburied carcasses, must have  the gospel reached much farther than this apostle
infected the air, and occasioned pestilence. For carried it; for we find him writing to Christians
Josephus tells us, (Bell., vi. fine,) that there were no  who had never seen his face. Also, we have still
fewer than six hundred thousand dead bodies car- remaining Peter's epistles to the converted Jews in
ried out of the city, and suffered to lie unburied. Pontus, Asia, Cappadocia, and Bythynia. Probably
All these are the beginning of sorrows-Greek, the gospel was preached in these and many other
dtvwnv. The expression properly signifies the pains  countries by the Jews who sojourned there, and
of child-bearing, which at the beginning are but who, having come to Jerusalem to the passover,
light in comparison of what they become afterward. were converted on the day of pentecost. The EthiTherefore our Lord's meaning was, that the evils opian eunuch, converted by Philip, would carry it
which he mentioned were but small in comparison  likewise into his country. But whatever way it
of those which were yet to fall upon the nation.  happened, the fact is certain, that in most of these
Verse 9. Take heed to yourselves-Walk circum- countries churches were planted within thirty yea, s
spectly, and arm yourselves both with patience and  after Christ's death, or about ten years before the
fortitude, that you may be able to perform your duty  destruction of Jerusalem. Hience we find the aposamid all the opposition and persecution which you  tle telling the Romans, (x. 18,) that the sound of
shall meet with. For they shall deliver you uep to  the gospel had gone forth into all the world, and.councils, &c. —See note on Matt. x. 17; xxiv. 9. that the faith of the Christians at Rome'was spoken
And in the synagogues ye shall be beaten-" It is of throughout the world, chapter i. 8. And hence,
certain," says Whitby, " both from Scripture and  too, he tells the Colossians, chap. i. 23, that the truth
the Jewish writers, that whipping and beating were  of the gospel was come to all the world, and was
punishments used in the synagogues of the Jews. preached to every creature. And when Mark wrote
Thus Paul says, he punished the Christians oft in  his gospel the apostles had gone forth, and preachevery synagogue, Acts xxvi. 11; and that he did  ed everywhere, xvi. 20. The preaching of the gosbeat in the synagogue those that believed, Acts xxii. pel, through the whole world, by twelve illiterate
19: and that it was usual to whip both their wise  fishermen, and the destruction of Jerusalem, were
men and their disciples, when they had acted per- events extremely improbable, and therefore the preversely, in their synagogues, is fully proved by  diction and accomplishment of them deserve to be
Campegius Vitringa de Synag. Vet."  And ye shall particularly taken notice of; and the rather, because
be brought before rulers and kin gs-Thus Peter and  they were both absolutely necessary for bringing
John were called before the sanlhedrim; James and  about the conversion of the world to Christianity,
Peter before Herod; and Paul before Nero the em- and are mentioned in this prophecy as such."peror, as well as before the Roman governors, Gal- Macknight.
lio, Felix, and Festus; and some were beaten, as   Verse 11. Take no thought what ye shall speak
Peter and John, (Acts v. 40,) Paul and Silas. For — Be not solicitous beforehand what ye shall say in
a testimony against them —The persecutions which  your defence, to vindicate yourselves and your reliyou shall suffer shall become a glorious proof, both  gion from the unrighteous charges and aspersions
of your innocence, and of their guilt in rejecting the  of your enemies.  But whatsoever shall be given
gospel. See note on Matt. x. 18.                you —And strongly suggested to your minds; in that
Verse 10. The gospel must first be published  hour, that speak ye-Boldly and resolutely; for it
among all nations —" The fulfilment of this part of is not you that  speak, but the Holy Ghost-W-ho shall
the prophecy we learn chiefly from the writings of assuredly direct, and even dictate to you what you
310                                                              a




The abomination of desolation.         CHAPTER XIII.             Persecution of Christ's followers.
A. M. 4037. that speak ye: for it is not ye that readeth understand,) then P let them  A. M. 4037.
A. D. 33.                                                                               A.sD. 33.
speak, but the Holy Ghost.             that be in Judea flee to the moun12 Now k the brother shall betray the brother tains:
to death, and the father the son: and children   15 And let him  that is on the house-top not
shall rise up against their parents, and shall go down into the house, neither enter therein,
cause them to be put to death.                   to take any thing out of his house:
13 1And ye shall be hated of all men for my   16 And let him that is in the field not turn
name's sake: but m he that shall endure unto  back again for to take up his garment.
the end, the same shall be saved.                 17 q But wo to them that are with child, and
14 n But when ye shall see the abomination  to them that give suck in those days!
of desolation, 0 spoken of by Daniel the prophet,  18 And pray ye that your flight be not in the
standing where it ought not, (let him  that winter.
i Acts ii. 4; iv. 8, 31.- k Mic. vii. 6; Matt. x. 21; xxiv. 10; 12; 5Matt. x. 22; xxiv. 13; Rev. ii. 10.  n Matt. xxiv. 15.
Luke xxi. 16.-' Matt.xxiv. 9; Luke xxi. 17. —m Dan. xii.o Dan. ix. 27.-p Luke xxi. 21.  q Luke xxi. 23; xxiii. 29.
shall say at such times. For, as it is really my cause  other, the gospel taught Christians, not only, like
in which you are engaged, therefore, though you are  Jews, to bear their testimony to the falsehood of
ignorant and unlearned men, and so may be appre- them all; but also with the most fervent zeal to urge
hensive you shall be confounded in the presence of the renunciation of them, as a point of absolute nepersons who are, in rank and education, so much your cessity, requiring all men, on the most tremendous
superiors; yet depend upon it, I will give you such  penalties, to believe on Christ, and in all things to
wisdom and eloquence, that your persecutors shall submit themselves to his authority: a demand which
be even astonished at the freedom and propriety  bore so hard, especially on the pride and licentiouswith which you shall express yourselves, according  ness of their princes, and the secular interests of
to the various occasions which arise. See notes on  their priests, that it is no wonder they raised so vioMatt. x. 19; Luke xxi. 14-18.                    lent a storm against it; which, considering the chaVerses 12, 13. The brother shall betray the bro- racter and prejudices of the populace, it must be!her f3 death-The unbelieving Jews and heathen  very easy to do." But he that shall endure unto the
shall discover, betray, and deliver to be imprisoned, end, the same shall be saved-He who is neither
tortured, and put to death, their believing relatives, made to apostatize by the persecutions I have deeven their brethren, fathers, or children. With re- scribed, nor led astray by the seduction of unbelievspect to the Jews in particular, their known zeal and  ing Jews or false Christians, shall escape out of the
cruelty render it abundantly credible that, in the  destruction that is about to fall on this land; and,
persecution of the Christians, the bigots to the law  persevering in faith and piety to the end of his life,
of Moses, overlooking the ties of nature, would be  shall be saved eternally.
instrumental in putting their own relations to    Verses 14-20. When ye shall see the abomination,
death, who followed the standard of Christ. And  &c.-Our Lord, having foretold both the more reye shall be hated of all men for my name's sake-  mote and more immediate signs of the end of the
That the disciples of Christ were hated of all men in  Jewish economy, proceeds to describe the siege and
the first ages of Christianity, is well known. Their destruction of Jerusalem.  The abomination which
opposition to idolatry was the cause of the ill-will caused the desolation, whereof Daniel prophesied,
which the heathen bore toward them; their preach- (chapter ix. 27,) signifies the Roman armies, with
ing that the law of Moses was abrogated, enraged  their standards, whereon the images of their idols
the Jews: and in this temper both Jews and hea- were painted; wvhich armies were an abomination
then continued during the first three centuries, till to the Jews, on account of their idolatry, and caused
Constantine, declaring himself a Christian, put an  desolation wherever they came. Standing where
end to the cruelties that had been so long exercised  it ought not-That is, in the territory of Jerusalem,
upon the disciples of Christ. " That not only the  generally termed holy ground. Let him thatreadapostles," says Dr. Doddridge, "but all the primitive  eth understand —Let him who readeth Daniel's proChristians, were in general more hated and perse- phecy (for these seem to be the words of our Lord,
nuted than any other religious sect of men, is most and not of the evangelist) understand, that the end
notorious to all who are at all acquainted with eccle- of the city and sanctuary, with the ceasing of tlie
siastical history: a fact which might seem unac- sacrifice and oblation there predicted, is come.
countable, when we consider how inoffensive and  Then let them that be in Judea flee to the mfon7tains
benevolent their temper and conduct was, and how  — By Judea, here, we are to understand all the
friendly an aspect their tenets had on the security  southern parts of Palestine, both the plain and the
of any government under which they lived. The  hill-countries, which, at this time, went by the name
true reason of this opposition was, that while the  of Judea. By the mountains, we are to understand
different pagan religions, like the confederated de- the countries on the east side of Jordan, especially
mons honoured by them, sociably agreed with each I those which, in the time of the war, were under the
a                                                                311




Jesus cautwons his disciples              ST. -MARK.                  to beware of false Christs,
A. M. 4037.  19 r For in those days shall be afflic-   21 "And then, if any man shall A. M. 4037.
-A.. 3  tion, such as was not from the begin- say to you, Lo, here is Christ; or lo, A. D. 33.
ning of the creation which God created unto  he is there; believe him not.
this time, neither shall be.                      22 For false Christs and false prophets shall
20 And except that the Lord had shortened  rise, and shall show  signs and wonders, to
those days, no flesh should be saved: but for seduce, if it twere possible, even the elect.
the elect's sake, whom he hath chosen, he hath   23 But t take ye heed: behold, I have foreshortened the days.                             told you all things.
r Dan ix. 26; xii. 1; Joel ii. 2; Matt. xxiv. 21. —s Matt. xxiv. 23; Luke xvii. 23; xxi. 8. t 2 Pet. iii. 17.
government of the younger Agrippa, to whom Clau- the people."  In the same chapter, he says, "The
dius gave Batanea and Trachonitis, the tetrarchy of magicians and deceivers persuaded the common peoPhilip, and Abilene, the tetrarchy of Lysanias. All ple to follow them into the wilderness, promising to
these countries remaining in their obedience to the  show them evident signs and miracles."  It seems
Romans, the people who fled into them were safe. these impostors pretended that the miracles they
Besides, being mountainous countries, they seem to  were going to perform, were those which God had
have been the very place of refuge pointed out to  predicted the Messiah would perform; perhaps
the Christians of those times by their Master. But they assumed the title directly, though Josephus,
see this whole paragraph explained at large in the  after the destruction of his nation, was ashamed to
notes on Matt. xxiv. 15-22. Except the Lord had  make any mention of the Messiah at all, or of the
shortened those days-The destruction of the nation  prophecies relating to him. After the example of
shall go on so fast in those days of vengeance, that, Moses, these false Christs appealed to the miracles
unless God had made them fewer in number than  which they promised to perform, in proof of their
the sins of the nation deserved, not one Jew should  being sent to deliver the nation from slavery. This
remain alive. The truth is, so fierce and so obstinate  appears evidently from  a passage of his Jewvish
were the quarrels which, during the siege, raged  War, (ii. 12,) where, speaking of the affairs under
among the Jews, both within the walls of Jerusalem  Felix, he says, " Impostors and deceivers, under
and abroad in the country, that the whole land be- pretence of inspiration, attempting innovations and
same a scene of desolation and bloodshed; and had  changes, made the common people mad, and led
the siege continued much longer, the whole nation  them into the wilderness, promising that God would
had been destroyed, according to what our Lord  there show them, Crlu/eta e4evi9eptaC, signs of liberty;"
here declares. But for the elect's sake, whom he that is, miracles in proof that they should be deliverhath chosen-That is, hath taken out of, or separa- ed from the Roman yoke, and obtain their liberty.
ted from, the world, through sanctification of the  This was the benefit the nation expected from the
Spirit and belief of the truth; he hath shortened the  Messiah; and those deceivers who promised it to
days-The elect, here, are such of the Jews as were  them were readily believed: for the common people
already converted, or should be converted, to the  daily expected that the Messiah would put them in
faithofChrist; and particularly the Jews that should  possession of universal empire. Every impostor,
be brought in with the fulness of the Gentiles, as therefore, who assumed that character, and promthe apostle speaks. The elect are those Gentiles  ised them deliverance, was quickly followed and
also who should be convinced and converted, as by  obeyed. Hence the propriety of Josephus's observaall the other proofs of Christianity, so more especi- tion. The same historian, Antiq., xx. 6, mentions
ally by the argument arising from the preservation  an Egyptian Jew, calling himself a prophet, who
of the Jews. The meaning, therefore, is, that for persuaded the people to go with him to the mount of
the sake of those who should be converted to Chris- Olives, promising to show them from that place the
tianity, and made true disciples of Christ in that and  walls of Jerusalem falling down, and giving them an
after ages, God had determined that the days of  entrance into the city. He speaks of this deceiver
vengeance should be fewer in number than the ini- likewise, Bell. Jud., ii. 12, as " gathering together
quity of the nation deserved.                   thirty thousand men on the mount of Olives, proVerses 21-23. If any shall say to you, Lo, here  posing to go thence and take Jerusalem by force, to
is Christ —See on Matt. xxiv. 23-28.  For there  drive out the Roman garrison, and rule over the
shall arise false Christs-Grotius, and some others, ] people."  Here this impostor plainly acted the Mesthink our Lord had Barchochebas in view here, be- siah. But Felix, getting notice of his designs, came
cause he expressly called himself Messiah, and pre- out and routed him. And shall showe signs and wontended to work great miracles. But as the passage  ders to seduce, if possible, even the elect-This redescribes what was to happen about the time of the  lates especially to those impostors who appeared
destruction of Jerusalem, it cannot be applied to  during the time of the siege, of which see Josephus,
Barchochebas, who arose in the reign of Adrian, Bell. Jud., vi. 5; and Eusebius, Hist. Eccles., iv. 6.
about sixty years after.  Josephus (Antiq., xx. 6) As for the objection which is urged from this text
tells us, that under the government of Felix, "the  against admitting miracles as a proof of doctrines,
whole country was full of magicians who deceived  two things may be here transiently observed:
312 




Jesus predicts the dissolution         CHAPTER XIII.                          of the Jewish state.
A. M. 4037. 24 ~[ u But in those days, after that   28 Y Now  learn a parable of the A. M. 4037.
A. D. 33.                                                                              A. D. 33.
tribulation, the sun shall be darken- fig-tree: When her branch is yet tened, and the moon shall not give her light.       der, and putteth forth leaves, ye know  that
25 And the stars of heaven shall fall, and  summer is near:
the  powers  that are  in  heaven  shall be   29 So ye in like manner, when ye shall see
shaken.                                          these things come to pass, know that it is nigh,
26 X And then shall they see the Son of man  even at the doors.
coming in the clouds with great power and   30 Verily I say unto you, That this generaglory.                                           tion shall not pass, till all these things be done.
27 And then shall he send his angels, and   31 Heaven and earth shall pass away: but
shall gather together his elect from  the four  Z my words shall not pass away.
winds, from the uttermost parts of the earth to   32  [ But of that day and that hour knoweth
the uttermost part of heaven.                    no man, no, not the angels which  are in
u Dan. vii. 10; Zeph. i. 15; Matt. xxiv. 29, &c.; Luke xxi. Acts i. 11; 1 Thess. iv. 16; 2 Thess. i. 7, 10; Rev. i. 7. —Y Matt
25.  x Dan. vii. 13,14; Matt. xvi. 27; xxiv. 30; Chap. xiv. 62; xxiv. 32; Luke xxi. 29, &c.   z Isa. xl. 3.
" st, That it cannot certainly be proved that the  and confusion; that the Jewish polity, both civil and.
works here referred to were true miracles: they  religious, should be destroyed; that the Jews should
might be like the lying powers, signs, and wonders, be no more a people, united under a form of gomentioned 2 Thess. ii. 9. Or, 2d, That if we should, vernment administered by themselves, and possessfor argument's sake, grant them to be real miracles, ing their own country. See notes on Matt. xxiv.
yet they are supposed to be wrought at a time when  29-35.
there were in the Christian Church teachers endued    Verse 32. But of that day and hour knoweth no
with superior miraculous powers. But it can never man-See note on Matt. xxiv. 36. Neither the Son,
be inferred from such a supposition in that case, but the Father-It must be observed here, that
that God will suffer miracles to be wrought in proof  "the words dse 6 vtor, neither the Son, have been
of falsehood, when there are none of his servants to  omitted in some copies of Mark, as they are inserted
perform greater miracles on the side of truth. And  in some copies of Matthew: but there is no suffiwhen such superior miracles on the side of truth do  cient authority for the omission in Mark, any more
exist, the opposite miracles, at most, can only prove  than for the insertion in Matthew. Erasmus, and
that some invisible beings of great power, who are  some of the moderns, are of opinion, that the words
the abetters of falsehood, are strongly engaged to  were omitted in the text of Matthew, lest they
support the contrary doctrine; the consideration of  should afford a handle to the Arians, for proving
which must excite all wise and good men to receive  the Son to be inferior to the Father: but it was to
a truth so opposed with greater readiness, and to  little purpose to erase them out of Matthew, and to
endeavour to promote it with greater zeal; as they  leave them standing in Mark. On the contrary, St.
may be sure the excellence and importance of it is Ambrose and some of the ancients, assert that they
proportionable to the solicitude of these malignant were inserted in the text of Mark by the Arians:
spirits to prevent its progress."-Doddridge.  But but there is as little foundation or pretence for this
take ye heed-Be cautiously upon your guard against assertion, as there is for the other. It is much more
so dangerous an imposition: Behold, Ihaveforetold  probable that they were omitted in some copies of
you all these things-That, comparing the event Mark by some indiscreet orthodox, who thought
with the prediction, your faith may be established  them to bear too hard upon our Saviour's dignity:
by those very circumstances which, in another view, for all the most ancient copies and translations
might have a tendency to shake it.               extant retain them: the most ancient fathers quote
Verses 24-31. But in those days-Of vengeance; them, and comment upon them. Admit the words,
after that tribulation-Attending the siege and  therefore, as the genuine words of Mark, we must,
taking of Jerusalem; the sun shall be darkened, and we may, without any prejudice to our Saviour's.&c.-Our Lord having, in the preceding part of his  divinity. For Christ may be considered in two
discourse, given his disciples a particular account respects, in his human and divine nature; and what
of the various circumstances which should precede  is said with regard only to the former, doth not at
and accompany the destruction of Jerusalem, pro- all affect the latter. As he was the great teacher
ceeds now to describe the dissolution of the Jewish  and revealer of his Father's will, he might know
polity, and the abolition of the Mosiac economy, in  more than the angels, and yet he might not know
all the pomp of language and imagery made use of  all things. It is said in Luke ii. 52, that Jesus
bythe ancient prophets, when they foretold the over- increased in wisdom and stature, and in favour
throw  of cities and states.  The expressions are  with God and man. He increased in wisdom, and
highly figurative, and signify the passing away of all consequently in his human nature he was not omnithe glory, excellence, anid prosperity of the nation: scient. In his human nature, he was the son of
and the introduction of universal sadness, misery, David; in his divine nature, he was the Lord of
a                                                               313




Jesus exhorts his followers              ST. MARK.                           to watch and pray.
A. M. 4037. heaven, neither the  Son, but the   35 C Watch  ye therefore: for ye A. M. 4037.
A. D. 33.                                                                             A. D. 33.
Father.                               know  not when the master of the
33 a Take ye heed, watch and pray: for ye  house comneth, at even, or at midnight, or at
know not when the time is.                      the cock-crowing, or in the morning:
34 b For the Son of man is as a man taking   36 Lest, coming suddenly, he find you sleepa far journey, who left his house, and gave  ing.
authority to his servants, and to every man   37 And what I say unto you, I say unto all,
his work; and commanded the porter to watch. Watch.
a Matt. xxiv. 42; xxv. 13; Luke xii. 40; xxi. 34; Rom.  b Matthew xxiv. 45; xxv. 14.  c Matthew xxiv.
xiii. 11; 1 Thess. v. 6.                               42, 44.
David. In his human nature, he was upon earth; variety of particulars which were to precede or
in his divine nature, he was in heaven, John iii. 13, accompany it, yet did not acquaint them with the
even while upon earth. In like manner it may be  day and hour when it should actually take place;
said, that though as God he might know all things, so while he has warned us of the certainty of death
yet he might be ignorant of some things as man. and a future judgment, and discovered to us many
And of this particular the Messiah might be igno- circumstances which will attend, precede, or follow
rant, because it was no part of his office or com- these solemn, and, to us, infinitely interesting events,
mission to reveal it. It is not for you to know the he has seen fit to conceal from us the exact time
times or the seasons, which the Father hath put in  when they shall happen, that we may be always
his own power,.as our Saviour said, Acts i. 7, when  expecting and preparing for them. And therefore
a like question was proposed to him. It might be  the subsequent exhortation as much concerns every
proper for the disciples, and for the Jews too, by  one of us, as it could possibly concern those to whom
their means, to know the signs and circumstances  it was first given.
of our Saviour's coming, and the destruction of    Verses 33-37. Take ye heed-Of every thing that
Jerusalem; but upon many accounts it might be  would unfit you for your Master's coming, that
unfit for them both to know the precise time."-  might lull you into a fatal security, and render you
Bishop Newton. But Dr. Macknight thinks the  negligent and slothful: watch and pray-Let your
proper translation of the passage affords a better minds be always awake to a sense of your danger,
solution of the difficulty. "The word oulev here,"  and be on your guard against it: watch for the
says he, " seems to have the force of the Hebrew  coming of your Lord, that it may not surprise you,
conjugation hiphil, which, in verbs denoting ac- and pray for that grace which is necessary to qualify
tion, makes that action, whatever it is, pass to  you for it, by enabling you to fulfil his will in all
another. Wherefore, ecdeo, whichproperly signifies, things. For ye know not when the time is-And
I know, used in the sense of the conjugation hiphil, ought to be ready every day for that which may
signifies, Im ake another to know, I declare. The  come any day. This he illustrates in the close by
word has this meaning without dispute, 1 Cor. ii. 2, a parable. The Son of man is as a man taking a
I determined (et6deai) to know nothing among you  far journey, &c.-Being about to leave this world
but Jesus Christ and him crucified; that is, I de- and go to the Father; who left his house, and gave
termined to make known, to preach nothing among  authority to his servants, &c. —Gave authority to
you, but Jesus Christ. So likewise in the text, But some that were to be overseers, and work to others
of that day and that hour none maketh you to know, that were to be labourers; and commanded the
none hath power to make you know it; (just as the  porter to watch-To be ready to open to him at his
phrase, Matt. xx. 23, is not mine to give, signifies, is return; and in the mean time to take care to whom
not in my power to give;)-no, not the angels, he should open his gates, not to idle vagrants,
neither the Son, but the Father.-Neither man nor thieves, and robbers, but only to his master's friends
angel, nor even the Son himself, can reveal the day  and servants. Thus our Lord Jesus, when he asand hour of the destruction of Jerusalem to you; cended on high, left something to all his servants to
because the Father hath determined that it should  do, expecting they should all serve his cause in his
not be revealed. The divine wisdom saw fit to  absence, and be ready to receive him at his return.
conceal from the apostles, and the other disciples All are appointed to work, and some are authorized
of Jesus, the precise period of the destruction of to rule. See notes on Matt. xxiv. 42-51.  Hatch
Jerusalem, in order that they might be laid under a ye therefore-The advice is repeated and pressed
necessity of watching continually. And this vigi- upon them, because of its unspeakable importance,
lance was especially proper at that time, because  as it is also upon us. For ye know not wchen the
the success of the gospel depended, in a great master of the house cometh-The builder, head, and
measure, upon the activity and exemplary lives of  ruler of his house, the church; the Srn, presiding
those who first professed and published it."  Most over his own house, or family, Heb. iii. 6: Ye know
commentators, however, prefer the former interpre- not when he will come to take account of his sertation. As God, who by his Son revealed to the  vants, and of their work, and of the improvement
apostles and first disciples of Jesus the destruction  they have made; at even or at midzight, &c. —Oife,
of Jerusalem and the Jewish state, and marked a  evening, answers to the first watch of the night,
314                                                              a




Precious ointment is poured                CHAPTER  XIV.                  on Christ's head by a woman
which began at sun-setting and ended at nine:  any thing, we must expect death. 2d, Our great,eGovvKr7ov, or midnight, answers to the second  care must be that, whenever our Lord comes, he do
watch, which ended at twelve: a8eKropo0ov'ta, or the  not find us sleeping secure in ourselves, off our
cock-crowing, answers to the third watch, which  guard, indulging ourselves in ease and sloth, mindended at three in the morning: -rpet, or the morning, less of our work and duty, and thoughtless of our
answers to the fourth watch, which ended at six. Lord's coming; ready to say, He will not come, and
As if he had said, Early and late, hold yourselves in  so being unprepared to meet him. 3d, His coming
a prepared state; lest, coming suddenly, he find you  will indeed be a sudden coming; it will be a great
sleeping-In a state of lukewarmness and sloth. surprise and terror to those that are careless and
Observe, reader!  1st, This is applicable to his  asleep: it will come upon them  as a thief in the
coming to each of us in particular at death, as well night.  It is therefore, 4th, the indispensable duty
as to his coming to us all in general at the final of all Christ's disciples to watch, to be awake, and
judgment.  Our present life is a night, a dark night,  keep awake.  What I say unto you twelve, I say
compared with the other life; we know not in which  unto all-My disciples and followers; what I say
watch of the night our Master will come; whether  to you of this generation, I say to all that shall
in the days of youth, or middle age, or old age;  believe in me through your word: Watch-Expect
but as soon as we are born, we begin to die; and  my second coming, and prepare for it, that you mab
therefore, as soon as we are capable of expecting  be found in peace, without spot and blameless.
CHAPTER XIV.
Thzs chapter coincides with Matt. xxvi., and contains, (1,) The plot of the chief priests and scribes against Christ, 1, 2.
(2,) The anointing of his head at a supper in Bethany, two days before his death, 3-9. (3,) The contract which Judas
made with the chief priests to betray him; 10, 11. (4,) Christ's eating the passover with his disciples, 12-21. (5,) His
instituting the Lord's Supper, and his discourse with his disciples at supper, 22-25. (6,) His warning' them of their
approaching danger and fall, 26-31. (7,) His agony and prayer in the garden, while his disciples slept, 32-42. (S,) Judas betraying him, and the apprehending of him by the chief priests and their agents, 43-52. (9,) His arraignment before
the high-priests, at whose bar he is condemned and insolently abused, 53-65. (10,) Peter's denying of him thrice, and
bitterly repenting, 66-72.
A. M. 4037. AFTER * a two days was the feast a woman having an alabaster box A. M. 4037.
A.D.33  of the  passover, and of unlea-  of ointment of I spikenard, very pre-  A.D. 33.
vened bread: and the chief priests and the  cious; and she brake the box, and poured it
scribes sought how  they might take him  by  on his head.
craft, and put him  to death.                         4 And there were some that had indignation
2 But they said, Not on the feast-day, lest within  themselves, and said, Why  was this
there be an uproar of the people.                    waste of the ointment made?
3 ~ b And being in Bethany, in the house of   5 For it might have been sold for more than
Simon the leper, as he sat at meat, there came  three hundred 2pence, and have been given to
* Monday before Easter, gospel, verse 1 to the end. -a Matt. John xii. 1, 3; Luke vii. 37.   t Or, pure nard, or, liquid nard.
xxvi. 2; Luke xxii. 1; John xi. 55; xiii. 1.   b Matt. xxvi. 6;' hatt. xix. 28.
NOTES ON CHAPTER XIV.                    of it was used at baths and feasts as a favourite perVerses 1-9. After two days awas the feast of the  fume. From a passage in Horace, it appears that
passover-For an explanation of these verses, see  this ointment was so valuable among the Romans,
the notes on Matt. xxvi. 1-13. Of ointment of spike-  that as much as could be contained in a small box
nard, very precious-" Either the word 1trzt-l7," says  of precious stone was considered as a sort of equiDr. Whitby, "answers to the Syriac, pisthaca, and  valent for a large vessel of wine, and a proper quota
then it may be rendered, nardus spicata, ointment for a guest to contribute at an entertainment, acmade of the spikes of nard; or, if it be of a Greek  cording to the ancient custom. Hor., lib. iv. ode 12.
original, I think Theophylact well renders it -'rl-z?  This author mentions the Assyrian, and Dioscorides
v7 a6o2of Icat e/era Arts'esy Karaoicevaaeitaa, that is, nard  the Syrian nard; but, it appears, the best is prounadulterated and prepared with fidelity; the great duced in the East Indies.  " The root of this plant
price it bore tempting many to adulterate it, as Dios- is very small and slender. It puts forth a long and
corides and Pliny tell us."  Nard is a plant which  small stalk, and has several ears or spikes, even
was highly valued by the ancients, both as an arti- wvith the ground, which has given it the name of
cle of luxury and medicine.  The ointment made  spikenard; the taste is bitter, acrid, and aromatic,
a                                                                     315




Judas agrees to betray Jesus.            ST. MARK.                       Jesus eats the passover.
A. M. 4037. the poor. And they murmured against   11 And when they heard it, they A.M. 4037.
A. D. 3.  her.                                 wao
A. D.33  her.                         were glad, and promised to give himA.D. 33.
6 And  Jesus said, Let her alone;  why  money.  And he sought how he might convetrouble ye her? she hath wrought a good work  niently betray him.
on me.                                           12 ~r e And the first day of unleavened bread,
7 For c ye nave the poor with you always, when they 3 killed the passover, his disciples
and whensoever ye will ye may do them good: said unto him, Where wilt thou that we go
but me ye have not always.                      and prepare, that thou mayest eat the pass8 She hath done what she could: she is over?
come aforehand to anoint my body to the bu-   13 And he sendeth forth two of his disciples,
rying.                                          and saith unto them, Go ye into the city, and
9 Verily I say unto you, Wheresoever this  there shall meet you a man bearing a pitcher
gospel shall be preached throughout the whole  of water: follow him.
world, this also that she hath done shall be   14 And wheresoever he shall go in, say ye
spoken of for a memorial of her.                to the good man of the house, The Master
10 ~ d And Judas Iscariot, one of the twelve, saith, Where is the guest-chamber, where I
went unto the chief priests, to betray him unto  shall eat the passover with my disciples?
them.                                            15 And he will show you a large upper room
c Deut. xv. 1l._d Matt. xxvi. 14; Luke xxii. 3, 4.  e Matt. xxvi. 17; Luke xxii. 7.  3 Or, sacrificed.
and the smell agreeable."-Calmet. She brake the  done. But Jesus, knowing every thing they spake
box and poured it on his head-As this spikenard  or thought, said, Why trouble ye her —Mithout
was a liquid, and there appears to be no reason for cause? She hath wrought a good work on mebreaking the box in order to get out the liquor, Hath given a great proof of her firm faith, and ferKnatchbull, Hammond, and some others maintain, vent love to me; and therefore, instead of meriting
that cuvvptpbaga, the word here used, ought not to be your censure, deserves your commendation. She
translated she brake, but only that she shook the hath done what she could —To testify her affection
box, namely, so as to break the coagulated parts of for me. She is come aforehand to anoint my body
the rich balsam, and bring it to such a degree of to the burying-Matthew, rpog ro evraMtaaat Fe, corliquidity, that it might be fit to be poured out; and pus meum adfunus componere, to prepare my body
thus Dr. Waterland translates it. Dr. Doddridge  for its burial. This vindication of the woman sugand others, however, think the original word does gests the reason why Jesus permitted so expensive
not so naturally express this, and therefore imagine  a compliment to be paid to him. Being desirous to
that the woman broke off the top of the vessel in  impress his disciples with the thought of his death,
which the balsam  was contained. Dr. Campbell he embraced every opportunity of inculcating it,
renders it, She broke open the box, observing, "I whether by word or deed.
have chosen these words as sufficiently denoting    Verses 10-16. Judas went unto the chief priests,
that it required an uncommon effort to bring out the  &c.-Immediately after this reproof, having. anger
contents, which is all that the word here necessarily  now added to his covetousness. See these verses
implies; and it is a circumstance that ought not to  explained in the notes on Matt. xxvi. 14-19. There
be altogether overlooked, being an additional evi- shall meet you a man bearing a pitcher of waterdence of the woman's zeal for doing honour to her It was highly seasonable for our Lord to give them
Lord. That the term ought not to be rendered  this additional proof, both of his knowing all things,
shook, is to me evident. I know no example of it and of his influence over the minds of men; follow
in this meaning in any author, sacred or profane. hirm —If our Lord meant that the man would be
Verbs denoting to shake, frequently occur in Scrip- coming out of the city as the disciples were going
ture. But the word is never avvrptow, but rLvaoow, in, his order implied, that they were to turn back
aeto, raaevo."  Mr. Harmer understands it of the  with him, the house whither he was carrying the
breaking the cement with which the vessel was water being somewhere in the suburbs; but if he
closely stopped, a circumstance which, he thinks, meant that the man would meet them at the crossappears natural, and an explanation which is justi- ing of a street, or the turning of a corner, they were
fled by the phraseology of Propertius, a writer of to go with him perhaps farther into the city. The
the same age.  There were some that had indigna-  expression used by Luke, ovvavryaet vztuv, seems to
tion-At this which the woman had done, being  favour this supposition. Say ye to the good mzan of
incited thereto by Judas; and said-Probably to  the house-To the master of the family; The 3/Iasthe woman, Why was this waste of the ointment ter saith, Where is the guest-chamber, &c.-Com
macde-Of this rich and costly balsam q And they  mentators on this passage tell us, from the Talmudmurmured against her —Spake privately among  ists, that in Jerusalem, at the passover, the houses
themselves against the woman. for what she had were not to be let, but were of common right for
316                                                              a




Institution of the                    CHAPTER XIV.                            Lord's Supper
A. M. 4037. furnished and prepared: there make  the Son of man is betrayed! good A. AT. 4037.
A.D. 33.                                                                           A. D. 33.
ready for us.                        were it for that man if he had never
16 And his disciples went forth, and came  been born.
into the city, and found as he had said unto   22 ~ h And as they did eat, Jesus took bread,
them: and they made ready the passover.        and blessed, and brake it, and gave to them,
17 f And in the evening he cometh with the  and said, Take, eat: this is my body.
twelve.                                         23 And he took the cup, and when he had
18 And as they sat, and did eat, Jesus said, given thanks, he gave it to them: and they all
Verily I say unto you, One of you which eateth  drank of it.
with me shall betray me.                        24 And he said unto them, This is my blood
19 And they began to be sorrowful, and to  of the new testament, which is shed for many.
say unto him one by one, Is it I? and another  25 Verily I say unto you, I will drink no
said, Is it I?                                more of the fruit of the vine, until that day
20 And he answered and said unto them, It that I drink it new in the kingdom of God.
is one of the twelve that dippeth with me in   26 [ i And when they had sung a 4 hymn,
the dish.                                      they went out into the mount of Olives.
21 g The Son of man indeed goeth, as it is  27 k And Jesus saith unto them, All ye shall
written of him: but wo to that man by whom  be offended because of me this night: for it is
fMatt. xxvi. 20, &c.-g Matt. xxvi. 24; Lu.ke xxii. 22.  iMatt. xxvi. 30.  4 Or, psalm.-k Matt. xxvi. 31.
h Matt. xxvi. 26; Luke xxii. 19; 1 Cor. xi. 23.
any one to eat the passover in them. He will show servant for a pitcher of water; that the disciples
you a large upper room furnished-Greek, earpope- would meet him just when they entered the city;
vov, stratum, spread, namely, with a carpet; and  that by following him they would find out the perprepared-Having beds or couches placed to recline  son whom he intended; and that by mentioning him
on. "The English word," says Dr. Campbell, as the master, or the teacher, the owner of the house
"which comes nearest the import of the Greek, is would readily consent to accommodate them in an
carpeted. But when this term is used, as here, of a upper chamber. When the disciples found all these
dining-room, it is not meant only of the floor, but of circumstances so exactly accord to the prediction,
the couches, on which the guests reclined at meals. they could not but be deeply impressed with a conOn these they were wont, for the sake both of neat- viction of their Lord's knowledge of every event,
ness and of conveniency, to spread a coverlet or and of his influence over every heart."
carpet. As this was commonly the last thing they    Verses 17-25. In the evening he cometh with the
did in dressing the room, it may not improperly be twelve-See notes on Matt. xxvi. 20-29. This is
employedtodenote the whole." There makeready  my blood of the new testament-Or, covenant;
for us —There provide the unleavened bread, the  that is, this I appoint to be a perpetual sign and melamb, and the bitter herbs, and make all things ready  morial of my blood, as shed for establishing the new
against the time of our coming. Christ does not covenant, that all who shall believe in me, may reorder one or both of these disciples to return and  ceive all its gracious promises. I will drink no
inform him and the others where they had made  mnore of the fruit of the vine, &c.-That is, I shall
this preparation, and to direct them to the house. drink no more before I die: the next wine I drink
This was unnecessary; for the same prophetic gift will not be earthly, but heavenly.
which enabled Jesus to predict these circumstances,   Verses 26-31. And they went out into the mnount
would easily guide him to the house; and it is a of Olives-At the conclusion of the supper; Jesus
beautiful modesty in the sacred historian not to no- and his disciples sung a proper psalm, or song of
tice it. His disciples went forth-After our Lord  praise, together, as was customary at the close of
had given these particular instructions, the two dis- the passover, and then he set out for the mount of
ciples whom he sent went out from thence, came  Olives, choosing to retire thither, that he might preinto the city, and found all the circumstances as vent a riot in Jerusalem, and bring no trouble upon
Jesus had predicted. It is justly observed by Mr. the master of the house where he celebrated the
Scott here, that "nothing could be less the object of passover.  Jesus said, All ye shall be offended
natural sagacity and foresight than the events here  this night-See the notes on Matt. xxvi. 30-35.
mentioned.  Had the two disciples come to the  The Jews, in reckoning their days, began with the
place specified rather sooner or later than they did, evening, according to the Mosaic computation, which
the man bearing the pitcher of water would either denominated the evening and the morning the first
not have arrived, or would have been gone. But day, Gen. i. 5. And so, that which after sunset
our Lord knew that the owner of a certain commo- is here called this night, is, verse 30, called this
dious house in Jerusalem favoured him; he foresaw  day, or, to-day, as aOlvepov should rather be transla}hat at a precise time of the day he would send his  i tedl  The expression there is peculiarly significant
a                                                            317




Jesusforetels Peter'sfall,               ST. MARK.                     and comes to Gethsemane.
A M. 4037. written, 1I will smite the shepherd, named Gethsemane: and he saith A. M. 4037
A. D. 33.                                                                             A. D. 33.
and the sheep shall be scattered.     to his disciples, Sit ye here, while I
28 But m after that I am risen, I will go before  shall pray.
you into Galilee.                                33 And he taketh with him Peter, and James,
29 n But Peter said unto him, Although all and John, and began to be sore amazed, and lo
shall be offended, yet will not I.              be very heavy;
30 And Jesus saith unto him, Verily I say   34 And saith unto them, P My soul is exceedunto thee, That this day, even in this night, ing sorrowful unto death: tarry ye here, and
before the cock crow twice, thou shalt deny me  watch.
thrice.                                          35 And he went forward a little, and fell on
31 But he spake the more vehemently, If I the ground, and prayed that, if it were possible,
should die with thee, I will not deny thee in  the hour might pass from him.
any wise.  Likewise also said they all.          36 And he said, q Abba, Father, r all things
32,r o0 And they came to a place which was  are possible unto thee; take away this cup
I Zech. xiii. 7. —m Chap. xvi. 7.-  n Matt. xxvi. 33, 34; Luke 0 Matt. xxvi. 36; Luke xxii. 39; John xviii. 1.-P John xii. 27.
fcxii. 33, 34; John xiii. 37, 38.          q Rom. viii. 15; Gal. iv. 6.- rHeb. v. 7.
Verily Isay unto thee, that thout-Thyself, confident mediate hand of God. Then, turning to his three
as thou art; to-day-Even within four and twenty  disciples, he says, My soul is surrounded on all sides
hours; yea, this night-Before the sun be risen; with an extremity of anguish and sorrow, which
nay, before the cock crow twice-Before three in the  tortures me even almost to death; and I know that
morning; wilt deny me thrice. Our Lord, doubt- the infirmity of human nature must quickly sink
less, spake so determinately as knowing a cock  under it without some extraordinary relief from
would crow once before the usual time of cock- God. While, therefore, I apply to him, do you concrowing. By chap. xiii. 35, it appears, that the third  tinue here and watch."  Dr. Whitby supposes, that
watch of the night, ending at three in the morn- these agonies of our Lord did not arise from the
ing, was commonly styled the cock-crowing.  Dr. immediate hand of God upon him, but from a deep
Owen, in his Observations on the Four Gospels, p. apprehension of the malignity of sin, and the mi56, observes, that as the Jews, in the enumeration  sery brought on the world by it. But, considering
of the times of the night, took notice only of one how much the mind of Christ was wounded and
cock-crowing, which comprehended the third watch, broken with what he now endured, so as to give
so Matthew, to give them a clear information that some greater external signs of distress than in any
Peter would deny his Master before three in the  other circumstance of his sufferings, there is reason
morning, needed only to say, that he would do it to conclude, there was something extraordinary in
before the cock crew; but the Romans, (for whom, the degree of the impression; which in all probaand the other Gentiles, Mark wrote his gospel,) bility was from the Father's immediate agency, layreckoning by a double crowing of the cock, the first ing on him the chastisement of our peace, or making
of which was about midnight, and the second at his soul an offering for our sins. See Isa. liii. 5, 10.
three, stood in need of a more particular designa- He went forward a little-Luke says, about a stone's
tion; and therefore Mark, to denote the same hour cast, and fell on the ground-Matthew, fell on his
to them, was obliged to say, before the cock crew  face, and prayed that the hour might pass from
twice. Juvenal uses exactly the same phrase to  him-That dreadful season of sorrow, with which
specify the same hour. Sat. i. verse 107.       he was then almost overwhelmed, and which did
Verses 32-38. They came to Gethsemane-For pass from him soon after. And he said, Abba, Faan explanation of these verses see the notes on Matt. ther-That is, Father, Father: or, perhaps, the
xxvi. 36-39. And began to be sore amazed —Greek, word Father is added by Mark, by way of interpretevOauz6eaJat, to be in a consternation. The word  ing the Syriac word, Abba. All things are possible
implies the most shocking mixture of terror and  unto thee-All things proper to be done. Take
amazement: the next word, a6druovetv, which we  away this cup from me —This cup of bitter distress.
render, to be very heavy, signifies to be quite de- Nothing is more common than to express a portion
pressed, and almost overwhelmed with the load: of comfort or distress by a cup, alluding to the cusand the word ryeptvrroc, in the next verse, which we tom of the father of a family, or master of a feast,
translate exceeding sorrowful, implies, that he was sending to his children or guests a cup of such liquor
surrounded with sorrow on every side, breaking in  as he designed for them. Nevertheless, not what I
upon him with such violence, that, humanly speak- will, but what thou wilt —As if he had said, If thou
ing, there was no way to escape. Dr. Doddridge  seest it necessary to continue it, or to add yet more
paraphrases the passage thus: "He began to be in  grievous ingredients to it, I am here ready to revery great amazement and anguish of mind, on  ceive it in submission to thy will; for though nature
account of some painful and dreadful sensations, cannot but shrink back from these sufferings, it is
which were then impressed on his soul by the im- I my determinate purpose to bear whatsoever thins
318                                                              a




Christ's agony and prayer.             CHAPTER XIV.                Judas betrays the Lord.Jesu&
A. M. 4037. from  me: s nevertheless, not what I lSon  of man is betrayed into  the A. M. 4037.
A. 1). 33.                                                                            A. D. 33.
will, but what thou wilt.             hands of sinners.
37 And he cometh, and findeth them sleeping,  42 x Rise up, let us go; lo, he that betrayeth
and saith unto Peter, Simon, sleepest thou? me is at hand.
couldest not thou watch one hour?               43 ~ y And immediately, while he yet spake,'i8 Watch ye and pray. lest ye enter into  cometh Judas, one of the twelve, and with him
temptation.  t The spirit truly is ready, but the  a great multitude with  swords and staves,
flesh is weak.                                  from the chief priests, and the scribes, and the
39 And again he went away and prayed, and  elders.
spake the same words.                            44 And he that betrayed him had given them
40 And when he returned, he found them   a token, saying, Whomsoever I shall kiss, that
asleep again, (for their eyes were heavy;) same is he; take him, and lead him  away
neither wist they what to answer him.           safely.
41 And he cometh the third time, and saith   45 And as soon as he was come, he goeth
unto them, Sleep on now, and take your rest: straightway to him, and saith, Master, master;
it is enough,'the hour is come; behold, the  and kissed him.
s John v. 30; vi. 38.  t Rom. vii. 23; Gal. v. 17.-u John  x Matt. xxvi. 46; John xviii. 1, 2.  Y Matt. xxvi. 47; Luke
xiii. 1.                                xxii. 47; John xviii. 3.
infinite wisdom shall see fit to appoint. And he to whom, in such circumstances, with our best temcometh, &c. —Rising up from the ground, on which  per, we must be more troublesome than we could
he had lain prostrate, he returns to the three disci- wish."
pies; and findeth them sleeping-Notwithstanding    Verses 39-42. And he went away and spake the
the deep distress he was in, and the solemn injunc- same words —It is plain, by comparing verses 35
tion he had given them to watch; and saith unto  36, with Matt. xxvi. 42, that the words were not enPeter-The zealous, the confident Peter! Simon, tirely the same; and it is certain that?oyog, here
sleepest thou?-Dost thou sleep at such a time as rendered word, often signifies matter. So that no
this, and after thou hast just declared thy resolu- more appears to be intended than that he prayed to
tion to die with me? dost thou so soon forget thy  the same purpose as before. Sleep on now, &c.promise to stand by me, as not so much as to keep  Dr. Waterland and some others read this interawake and watch one hour?  Hast thou strength  rogatively, Do ye sleep on still and take your rest?
to die with me, who canst not watch so little a while  The passage, however, may be read with propriety
with me?  Watchye and pray —Ye also,who were  agreeably to our own version; (see the note on
so ready to join with Peter in the same profession; Matt. xxvi. 42-45;) as much as to say, My previous
lest ye enter into temptation-Lest ye fall by the  conflict is now over, and you may sleep on, because
grievous trial which is now at hand, and of which  I have no further occasion for your watching. It
I have repeatedly warned you. Observe, reader, is enough, or rather, as Campbell renders acreXet, All
watching and praying are means absolutely neces- is over, or, it is done, the time is expired. The insary to be used, if we wish to stand in the hour of tention of the phrase was manifestly to signify, that
trial.  The spirit truly is ready, but the flesh is the time wherein they might have been of use to
weak-I know your mind and will are well inclined  him, was now lost; and that he was, in a manner,
to obey me, but your experience may convince you, already in the hands of his enemies. Rise up, let
that your nature is very weak, and your resolutions, us go —See notes on Matt. xxvi. 46-49.
however sincere and strong, easily borne down and    Verses 43-45. Immediately, while he yet spakebroken. Every one is apt to flatter himself, when  And gave his disciples the alarm just mentioned;
he is out of danger, that he can easily withstand  Judas came, and with him a great multitude-Pertemptations; but without prayer and particular sons of different stations and offices in life, sent with
watchfulness the passions are wont to prevail over authority from the chief priests, with swords and
reason, and the flesh to counteract the motions of staves-Or clubs, as it seems 5v;ov ought here to be
the Spirit. It is justly observed byArchbishop Til- rendered. "A staff, in Greek, pa6doS, is intended
lotson, (Sermons, vol. ii. p. 435,) that "so gentle a principally to assist us in walking; a club, 5v2ov, is
rebuke. and so kind an apology as we here read, a weapon both offensive and defensive. To show
were the more remarkable, as our Lord's mind was that these words are, in the gospels, never used pronow discomposed with sorrow, so that he must have miscuously, let it be observed, that, in our Lord's
had the deeper and tenderer sense of the unkindness commands to his apostles, in relation to the disof his friends. And, alas! how apt are we, in gene- charge of their office, when what concerned their
ral, to think affliction an excuse for peevishness, own accommodation in travelling is spoken of, the
and how unlike are we to Christ in that thought, word pa-6og is used by all the three evangelists, Matand how unkind to ourselves, as well as our friends, thew, Mark, and Luke, who take particular notice
a                                                              319




Jesus is arraigned before               ST. MARK.               the high-priest and the council.
A. M. 4037. 46 And they laid their hands on   52 And he left the linen cloth, and A. M. 4037.
A. D. 33.                                                                          A.D. 33.
him, and took him.                   fled from them naked.
47 And one of them  that stood by.drew a   53 ~ And they led Jesus away to the highsword, and smote a servant of the high-priest, priest: and  with  him  were assembled all
and cut off his ear.                          the chief priests, and  the elders, and  the
48 Z And Jesus answered and said unto them, scribes.
Are ye come out as against a thief, with swords  54 And Peter followed him  afar off, even
and with staves to take me?                  into the palace of the high-priest: and he sat
49 I was daily with you in the temple, teach- with the servants, and warmed himself at the
ing, and ye took me not: but a the Scriptures fire.
must be fulfilled.                              55 d And the chief priests, and all the council,
50 b And they all forsook him, and fled.     sought for witness against Jesus to put him to
51 And there followed him a certain young  death; and found none;
man, having a linen cloth cast about his naked   56 For many bare false witness against him,
body'; and the young man laid hold on him:  but their witness agreed not together.
z Matthew xxvi. 55; Luke xxii. 52.-a Psa. xxii. 6; Isa. liii. b Psa. lxxxviii. 8; verse 27. —  Matt. xxvi. 57; Luke xxii.
7, &c.; Luke xxii. 37; xxiv. 44.           54; John xviii. 13. —-- Matt. xxvi. 59.
of that transaction. But, in the account given by  Christ's disciple; but were not permitted to touch
the same evangelists of the armed multitude sent by  them who really were so!
the high-priests and elders to apprehend our Lord,   Verses 53, 54. And they led Jesus away to the
they never employ the term  pa66o, but always, high-priest-To Annas first, who had been highfvP2ov." —Campbell.                            priest, and afterward to his son-in-law, Caiaphas,
Verses 46-49. They laid their hands on him, and  who then sustained the office. And with him were
took him-After they had first gone backward, and  assembled all the chief priests, the elders, and the
fallen to the ground, upon Jesus's saying, Iam he, scribes-Or the chief persons of the sanhedrim, with
as is recorded John xviii. 5, 6. This paragraph is their proper officers, convened by Caiaphas on this
explained in the notes on Matt. xxvi. 51-56.   important occasion. And Peter followed him afar
Verses 51, 52. There followed him a certain  off-Though he had at first forsaken Christ, and
young man-The ancients, or at least many of them, shifted for himself, as the rest of his companions
supposed, that the young man here mentioned by  did, yet afterward he and John bethought themMark was one of the apostles; though Grotius won- selves, and determined to return, that they might
ders how they could entertain such an idea, and  see what would become of him: even unto the
apprehends it was some youth who lodged in a palace of the high-priest-See on Matt. xxvi. 57.
country-house, near the garden, who ran out in a It appears, from the circumstance of Peter and
hurry to see what was the matter, in his night vest- John's being ready to go into Caiaphas's house with
ment, or in his shirt, as we should express it. Dr. the band which conducted Jesus, that they had
Macknight thinks it might be " the proprietor of the quickly recovered themselves after their flight.
garden, who, being awakened with the noise, came   Verses 55-59. And all the council sought for witout in the linen cloth in which he had been lying, ness against Jesus to put him to death —Which
cast around his naked body, and, having a respect they were determined to do. They had seized him
for Jesus, followed him, forgetting the dress he as a malefactor; and now they had him, they had
was in." And the young men-Ot avavvtKo, a com- no indictment to prefer against him, no crime to
mon denomination for soldiers, among the Greeks. lay to his charge: but they sought for witnesses
" Though this incident, recorded by Mark, may not against him.  They artfully sifted some by sly
appear of great moment, it is, in my opinion," says interrogatories, offered bribes to others to prevail
Dr. Campbell, " one of those circumstances we call on them to accuse him, and endeavoured by threats
picturesque, which, though in a manner unconnect- to compel others to do it. The chief priests and
ed with the story, enlivens the narrative. It must elders were, by the law, intrusted with the prose
have been late in the night when (as has been very  cuting and punishing of false witnesses, Deut. xix. 16
probably conjectured) some young man, whose yet they were now ringleaders in a crime that tended
house lay near the garden, being roused out of sleep  to the overthrow of all justice. Deplorable is the
by the noise of the soldiers and armed retinue pass- condition of a country, when those that should be
ing by, got up, stimulated by curiosity, wrapped the conservators of peace and equity are the corhimself (as Casaubon supposes) in the cloth in  ruptersofboth! Andfoundnone-What an amazing
which'he had been sleeping, and ran after them. proof of the overruling providence of God, conThis is such an incident as is very likely to have sidering both their authority, and the rewards they
happened, but most unlikely to have been invented." could offer, that no two consistent witnesses could
Laid hold on him —Who was only suspected to be be procured to charge him with any gross crime!
320                                                            a




The high-priest accuses                CHAPTER XIV.                         Jesus of blasphemy,
A. M. 4037.  57 And there arose certain, and  thou nothing? what is it which these A. M. 4037.
bare  false  witness  against him, witness against thee                      A 33.
saying,                                          61 But g he held his peace, and answered
58 We heard him  say, el will destroy this  nothing.  hAgain the high-priest asked him,
temple that is made with hands, and within  and said unto him, Art thou the Christ, the
three days I will build another made without Son of the Blessed?
hands.                                           62 And Jesus said, I am: iand ye shall see
59 But neither so did their witness agree  the Son of man sitting on the right hand of
together.                     l                 power, and coming in the clouds of heaven.
60  f And  the high-priest stood up in the   63 Then the high-priest rent his clothes, and
midst, and  asked  Jesus, saying, Answerest saith, What need we any further witnesses?
e Chap. xv. 29.- f Matt. xxvi. 62.-g Isa. liii. 7. —h Matt. xxvi. 63.-iMatt. xxiv. 30; xxvi. 64; Luke xxii. 69.
Their biw.ness, their evidences, agreed not together manner wherein he had behaved, through the whole
-So also the Vulgate, Convenientia testimonia non  course of his public ministry.
erant. But the Greek words, taat sc vaav, which,   Verses 60-62. The high-priest stood up in the
literally rendered, are, were not equal, are under- midst, &c.-See notes on Matt. xxvi. 62-64, where
stood by many to signify, Not equal to the charge  this paragraph is largely explained. Art thou the
of a capital crime. So Dr. Hammond; they did  Christ, the Son of the Blessed-Here one of the penot accuse him of that upon which a sentence of culiar attributes of the Deity is used to express the
death might be founded; no, not by the utmost divine nature. Supreme happiness is properly constretch of their law. Dr. Campbell, who considers sidered as belonging to God: and as all comfort
the phrase in the same light, renders it, Their tes- flows from him, suitable ascriptions of praise and
timonies were insuTficient; observing, " On a doubt- glory are his due. But this form of speech was conful point, where the words appear susceptible of formable to the ancient custom of the Jews, who,
either interpretation, we ought to be determined by  when the priest in the sanctuary rehearsed the name
the circumstances of the case. Now there is nothing  of God, used to answer, Blessed be his name for
in the whole narrative that insinuates the smallest ever.  The title of the Blessed One, signified as
discrepancy among the witnesses. On the contrary, much as the Holy One; and both, or either of them,
in the gospels the testimony specified is mentioned  the God of Israel. Hence such expressions are
as given by all the witnesses. The differences in  frequent in the rabbis. See also Rom. i. 25; 2 Cor.
Matthew and Mark, one saying, I twill rebuild, an- xi. 31. " This is a very sublime and emphatical
other, Ican rebuild; one adding, nmade withhands, method of expressing the happiness of God. It
another omitting it; not only are of no moment in  conveys such an idea of the divine blessedness, that,
themselves, but are manifestly differences in the  comparatively speaking, there is none happy but
reports of the evangelists, not in the testimony of he." —Macknidht.
the witnesses; nor are they greater than those    Verses 63-65. Then  the high-priest rent his
which occur in most other facts related from mem- clothes-Rending of clothes was an expression someory.  What therefore perplexed the pontiffs and  times of deep grief, sometimes of holy zeal. The
the scribes was, that, admitting all that was attested, precepts, Lev. x. 8; xxi. 10; forbidding the highit did not amount to what could be accounted a capi- priest to rend his clothes, relate only to the pontal crime. This made the high-priest think of ex- tifical garments and to private mourning: that is,
torting from our Lord's mouth a confession which  mourning on account of the calamities befalling
might supply the defect of evidence. This expe- himself or friends. Griefs of this kind the chief
dient succeeded to their wish; Jesus, though not minister of religion was not to make public by any
outwitted by their subtlety, was no way disposed to  outward sign whatever. But it was neither unlawdecline suffering, and therefore readily supplied  ful nor unusual for him to rend his ordinary garthem with the pretext they wanted."  The same  ments on account of public calamities, or instances
expression is used in the 59th verse. See the note  of gross wickedness, as a testimony of his grief for
on Matt. xxvi. 59-61.  There arose certain, and  the one and abhorrence of the other. See 1 Mac.
bare false witness-There is no wickedness so  xi. 71. That the high-priest was clothed in his orblack, no villany so horrid, but there may be found  dinary apparel on this occasion, appears from Exod.
among mankind fit tools to be used in it: so misera- xxix. 29, 30, where the pontifical garments are orbly depraved and vitiated is human nature! Saying, dered to descend from father to son; and therefore
We heard him say, I will destroy this temple, &c. were to be worn only at their consecration, and
— It is observable, that the words which they thus when they ministered. And saith, What need we
misrepresented were spoken by Christ at least three  any further witnesses-Namely, of his being guilty
years before, (John ii. 19.) Their going back so  of blasphemy.  Ye have heard the blasphemy: wahat
far to find matter for the charge was a glorious, think ye? —What punishment do you judge him to
though silent attestation, of the unexceptionable  have deserved?  They all condemned him  to be
VOL. I.           ( 21 )                                          321                a




Peter thrice denies his Lord,                ST. MARK.                           and weeps for his sin.
A. M. 4037. 64 Ye have heard the blasphemy: out into the porch; and the cock A. M. 4037.
A. D. 33.                                                                                     A. D. 33.
what think ye? And they all con-  crew.
demned him  to be guilty of death.                    69 1 And a maid saw him again, and began to
65  And   some   began  to  spit on  him, say to them  that stood by, This is one of them.
and  to cover his  face, and  to buffet him,   70 And he denied it again.  mAnd a little
and  to  say  unto  him, Prophesy:  and  the  after, they that stood by said again to Peter,
srvants did strike him  with the palms of their  Surely thou art one of them; "for thou art a
hands.                                               Galilean, and thy speech agreeth thereto.
66 ~ k And as Peter was beneath in the pa-   71 But he  beggan  to  curse  and  to swear,
lace, there cometh one of the maids of the high-  saying, I know  not this man of whom  ye
priest:.                             speak.
67 And when she saw Peter warming him-   72 o And  the second  time the cock  crew.
self, she looked upon him, and said, And thou  And Peter called to mind the word that Jesus
also wast with Jesus of Nazareth.                    said  unto  him, Before the cock crow  twice,
68 But he denied, saying, I know not, neither  thou  shalt deny me thrice.  And 5 when he
understand I what thou sayest.  And he went thought thereon, he wept.
k Matt. xxvi. 58, 69; Luke xxii. 55; John xviii. 16.-' Matt. Luke xxii. 59; John xviii. 26.-  n Acts ii. 7.-   Matt. xxvi. 75.
xxvi. 71; Luke xxii. 58; John xviii. 25.   m Matt. xxvi. 73; 5 Or, he wept abundantly, or, he began to weep.
guilty of death-Namely, all present; for it is pro-  cal examination of the text, and of the different interbable Nicodemus, Joseph of Arimathea, and some  pretations which learned men have given of it, says,
more, who were his disciples, or favourably disposed  "I think, with Wetstein, that the sense exhibited
toward him, were not present: or if they were, they  by the English translation is the most probable."
doubtless remonstrated against the iniquity of this  Dr. Macknight, however, gives it as his opinion,
sentence.  And some began to spit on him-See note  that the original expression should be rendered,
on Matt. xxvi. 67, 68.                               and throwing his garment (that is, the veil which
Verses 66-72. And as Peter was beneath in the  the Jewish men used to wear) over his head, he
palace-This whole paragraph respecting Peter's  wept; "For the expression," says he, "is elliptical,
three-fold denial of Christ is explained at large in  and must be supplied thus, Ert6a2tov tza-arov irl Kedars
the notes o.n Matt. xxvi. 69-75.  When he thought avrs, as is evident from Lev. xix. 19, LXX. Besides,
thereon he wept-In the original it is, IcaL ertb6a&ov  it was the custom of persons in confusion to cover
ecX~ae,) which words are interpreted very differently  their heads, Jer. xiv. 3, 4."  Thus also Elsner, Salby different commentators.  Dr. Whitby thinks our  inasius, Bos, and Waterland understand the words.
translation of the words may be maintained; " for  It may not be improper to mention one more interthough Casaubon," says he, " gave no instance of pretation of the passage, adopted by Raphelius and
this signification of the word, Constantine proves, some other learned critics, which is, throwing himout of Philoponus, Dionysius, and Basil, that it sig- self out of the company, namely, in a passionate
nifies caravoerv, to consider of, and ponder, orfix the  manner, (which it is very probable he did,) he wept.
mind upon a thing.  So Eustathius;'the word e7et- This exposition, it must be acknowledged, makes
6aAtuo, respects either the action, and then it signifies  Mark's words agree in sense with those of the other
exactly to take it in hand, or the mind, and then it evangelists, who say, He went forth and wept; and
signifies to consider of it, as we are able;' or as Pha-  "plain it is," says Dr. Whitby, "that in the book of
vorinus interprets it, e7rt6aocj voetv, aptly and wisely  Maccabees the word often signifies, irruens, or se
to consider of it."  Dr. Campbell, also, after a criti- projiciens, rushing, or, casting one's self out."
CHAPTER XV.
This chapter coincides with Matt. xxvii. Here we have Christ, (1,) Arraigned and accused before Pilate the Roman governor,
1-5. (2,) Clamoured against by the common people, at the instigation of the priests, 6-14. (3,) Condemned to be cruci-,fied immediately, 15. (4,) Ridiculed and abused as a mock king by the Roman soldiers, 16-19. (5,) Led out to the place
of execution, with all possible ignominy and disgrace, 20-24. (6,) Nailed to the cross, between two thieves, 25-28.
(7,) Reviled and abused by all that passed by, 29-32. (8,) For a time deserted by his Father, 33-36. (9,) Dying and
rending the veil, 37, 38.  (10,) Attested by the centurion, and attended by the women, 39-41. (11,) Honourably buried
in Joseph of Arimathea's sepulchre, 42-47.
322                                             (21* )                  a




Jesus is arraigned and                 CHAPTER XV                         accused before Pilate.
A. M. 4037 AND X a straightway in the morning   5 d But Jesus yet answered nothing; A. M. 4037.
the chief priests held a consulta- so that Pilate marvelled.
tion with the elders and scribes, and the whole   6 ~ Now e at that feast he released unto them
council, and bound Jesus, and carried him away, one prisoner, whomsoever they desired.
and delivered him to Pilate.                     7 And there was one named Barabbas, which
2 b And Pilate asked him, Art thou the King  lay bound with them that had made insurrecof the Jews? And he answering, said unto  tion with him, who had committed murder in
him, Thou sayest it.                            the insurrection.
3 And the chief priests accused him of many   8 And the multitude, crying aloud, began to
things: but he answered nothing.                desire him  to do as he had ever done unto
4 c And Pilate asked him  again, saying, An- them.
swerest thou nothing? behold how many things   9 But Pilate answered them, saying, Will ye
they witness against thee.                      that I release unto you the King of the Jews?
* Tuesday before Easter, gospel, verse 1 to verse 40. —Psa.   b Matthew xxvii. 11.-C Matthew xxvii. 13.-d Isaiah liii.
ii. 2; Matt. xxvii. 1; Luke xxii. 66; xxiii. 1; John xviii. 28; 7; John xix. 9.-  e Matthew xxvii. 15; Luke xxiii. 17; John
Acts iii. 13; iv. 26.                          xviii. 39.
NOTES ON CHAPTER XV.                 of their predecessors; it may be observed, that
Verse 1. And straightway in the mnorning-Suc- Wesley is the only modern translator who has es
ceeding the dismal night in which the Jewish rulers caped a blunder not more repugnant to the fact, as
had been so busily efgaged in the horrid transac- recorded in the verses immediately preceding, than
tions related in the preceding chapter; the chief contradictory to the import of the Greek expression
priests —As soon as it was day; held a consultation  here used.  His version is, Answered nothing any
with the elders and scribes-What method they  more. The rest without exception say, Still anshould take to execute the sentence they had passed  swered nothing, or words to that purpose. Yet, in
against Jesus, and how they might contrive to put the translation commonly used in Queen Elizabeth's
him to death in the most severe and contemptuous reign, the sense was truly exhibited, Answered no
manner. And because the sanhedrim, which, indeed, more at all."
had the power of trying and condemning men for   Verses 6-10. Now at that feast he released unto
crimes which the Jewish law had made capital, yet them one prisoner-The passover being celebrated
had not the power of putting such sentences in ex- by the Jews in memory of their deliverance from
ecution without the approbation of the civil magis- Egypt, it was agreeable to the nature of the feast to
trate, or Roman governor; therefore they deter- make this release at that time, and therefore cusmined to bind Jesus and deliver him to Pilate, which  tomary. See Whitby, and note on Matt. xxvii. 15-18.
they accordingly did, while it was yet early, John  There was one named Barabbas, bound with them
xviii. 28. They had indeed bound him when he that had made insurrection-A crime which the
was first apprehended, but, perhaps, he had been  Roman governors, and Pilate in particular, were
loosed while under examination, or else they now  more especially concerned and careful to punish;
made his bonds stricter than before; the better, as who had committed murder in the insurrection-He
they might think, to secure him from a rescue as he seems to have been the head of the rebels.  7he
passed through the public streets in the day-time. multitude, crying aloud, &c. —Greek, ava6o;7aa (a
See note on Matt. xxvii. 1, 2. The observation of oxyor vpfaro at-reLacat, With great clamour, the mulTheophylact here is worthy of notice. "The Jews titude demanded of Pilate what he used to grant
delivered up our Lord to the Romans, and they, for them. So Campbell. But Pilate answered, Will
that sin, were themselves given up into the hands of ye that I release unto you the King of the Jews?-II
the Romans!"                                    Pilate made this proposal with a view to preserve
Verses 2-5. Pilate asked him, Art thou the king  the life of Jesus, it is hard to say which he discovers
of the Jews?-These verses are explained in the notes most, his want of justice, or of courage, or of cornon Matt. xxvii. 11-14. But Jesus yet answered no- mon sense. While in a most mean and cowardly
thing-This is not an accurate translation of the  manner he sacrifices justice to popular clamour, he
original, (which is, sr1ErT 8s6v aretcpu9O,) implying, as enrages those whom he seeks to appease, by unseaDr. Campbell justly observes, " that he had answered  sonably repeating that title, The K.ing of the Jews,
nothing to the former question, the reverse of which  which he could not but know was highly offensive
is the fact, as appears, verse 2. All the Latin trans- to them. For he knew that the chief priests had
lators say rightly, Nihil amplius respondit, he an- delivered him-To be put to death, not from a reswered nothing more, or what is manifestly equiva- gard to justice, but merely for envy at his popularlent. All the foreign translations give the same ity and goodness; and that these things, and no
sense. Yet, to show how difficult it is to preserve  crime of his, either real or suspected, had made them
a uniform attention, and how liable at times even his enemies. Pilate ought, therefore, certainly rajudicious persons are to run blindfold into the errors ther to have lost his own life than to have delivered
a                                                               323




A crown of thorns ts                    ST. MARK.                     put upon Christ's head.
A. M. 4037.  10 (For he knew  that the chief people, released Barabbas unto them, A.M. 4037.
A. D. 33.                                                                          A.D. 33.
priests had delivered him for envy.)  and delivered Jesus, when he had
1I But f the chief priests moved the people that scourged him, to be crucified.
he should rather release Barabbas unto them.    16 ~F hAnd the soldiers led him away into the
12 And Pilate answered and said again unto  hall, called Pretorium; and they call together
them, What will ye then that I shall do unto  the whole band;
him whom ye call the King of the Jews?          17 And they clothed him  with purple, and
13 And they cried out again, Crucify him.    platted a crown of thorns, ahd put it about his
14 Then Pilate said unto them, Why, what head,
evil hath he done? And they cried out the   18 And began to salute him, Hail, King of
more exceedingly, Crucify him.                the Jews!
15 g And so Pilate, willing to content the   19 And they smote him on the head with a
fMatt. xxvii. 20; Acts iii. 14.-g Matt. xxvii. 26; John xix. 1, 16.-h Matt. xxvii. 27.
Jesus to their will. See note on Matthew xxvii. sired; but delivered Jesus to their will, Luke xxiii.
24, 25,                                       25, namely, delivered him tb be crucified, when he
Verses 11-15. But the chiefpriests-Being very  had scourged him! " W'hipping, or scourging, was
solicitous to carry the plan they had formed for his a punishment frequently used by the Jews and Rodestruction into execution; moved the people-To  mans. The Jews commonly inflicted it by a whip
desire the release of Barabbas, though he was a of three cords, and limited the number of stripes to
scandalous and outrageous criminal. Pilate said  thirty-nine, that they might Ift exceed the number
again-Being willing, Luke says, to release Jesus; limited. Deut. xxv. 3. But the usual way of scourgWhat will ye then that I shall do unto him whom  ing among the Romans was with such rods or wands
ye call King of the Jews-It seems strange that as the lictors carried in a bundle before the magisPilate should so often repeat this title, King of the trates; and they were exceeding cruel in this kind
Jews; but perhaps he might do it partly to ridicule  of punishment, tearing with their scourges even
it, and bring contempt on the scheme of a Messiah; the veins and arteries, and laying the very bowels
and partly to procure from the Jews, in their zeal of the malefactors bare; and as our Saviour was
against Jesus, the strongest and most public profes- scourged at Pilate's order, it was done most probasions of their subjection to Cesar. And they cried  bly by his officers, after the Roman manner, and
out again, Crucify him-By this cry, they declared  was therefore no less severe than disgraceful." See
the greatest degree of rage that can be imagined; Calmet, and note on Matt. xxvii. 26.
for it was as if they had said, Let him whom you    Verses 16-19. And the soldiers led him awaycall our king be treated like one of the vilest of The soldiers, knowing that it was a Roman custom
your slaves, who has committed the most enormous to scourge prisoners just before they were put to
crime. To have inflicted such a punishment as this death, interpreted Pilate's order on this head as a
on any free Jew, would probably have been suffi- declaration that he was immediately to be crucified;
cient to have thrown the whole city and nation into  therefore they led him  to the hall. called the
an uproar; but now they were deaf to every thing  Pretorium —As being the place where the pretor,
but the clamour of passion, and in their madness did  a Roman magistrate, used to keep his court, and
not consider with how dangerous a precedent they  give judgment; but in common language, the term
might furnish the-Roman governor. And indeed it was applied to the palace in general. And they call
turned dreadfully on themselves, when such vast together the whole band, &c. —Or cohort, to insult
numbers of them were crucified for their opposition  and torment him, not being concerned to keep any
to the Romans during the time of their last war. measures with a person whom they looked upon as
See Doddridge, and note on Matt. xxvii. 25. Pilate  entirely abandoned to their will. And they clothed
said, Why, what evil hath he done? —What crime do  him with purple-As royal robes were usually puryou accuse him of? But instead of showing that he ple and scarlet, Mark and John term this a purple
had done any evil, or specifying any one crime of robe, Matthew a scarlet one. The Tyrian purple is
which he had been guilty; they only cried out the said not to have been very different from scarlet.
mare exceedingly, Crucify him —See note on Matt. They clothed Jesus in this gaudy dress that he
xxvii. 23. Pilate, therefore, willing to content the might have something of a mock resemblance to a
people-To whom, as appears from Josephus, he  prince. And platted a crown of thorns, &c. —Still
had given much cause of disgust before; being per- further to ridicule his pretensions to royalty, which
haps afraid of an insurrection if he should continue  they considered as an affront to their nation and
to withstand them, though at the head of an armed  emperor; and began to salute him-In a ludicrous
force sufficient to have quelled any mob, weakly  manner, as if he had been a new-created prince, and
suffered himself to be borne down by their violence; this his coronation-day. And they smote him on the
an4 released unto them him that for sedition and  head-And so, as it were, nailed down the thorns
murder had been cast into prison, whom they de- on his forehead and temples, occasioning thereby
324                                                            a




Jesus is crucified and                  CHAPTER XV.                    reviled by the chief priests
A. M. 4037. reed, and did spit upon him, and lthe one on his right hand, and the A.M. 4037.
A.D. 33.                                                                                A. D. 33.
bowing their knees, worshipped him. other on his left.
20 And when they had mocked him, they   28  And the scripture was fulfilled, which
took off the purple from him, and put his own  saith, q And he was numbered with the transclothes on him, and led him out to crucify him. gressors.
21 i And they compel one Simon a Cyrenian,   29 t And r they that passed by railed on him,
who passed by, coming out of the country, the  wagging their heads, and saying, Ah, s thou
father of Alexander and Rufus, to bear his cross. that destroyest the temple, and buildest it in
22 k And they bring him unto the place Gol- three days,
gotha, which is, being interpreted, the place of   30 Save thyself, and come down fromthe cross.
a scull.                                           31 Likewise also the chief priests mocking,
23 1And they gave him to drink wine min-  said among themselves, with the scribes, He
gled with myrrh: but he received it not.         saved others; himself he cannot save.
24 ~ And when they had crucified him, m they   32 Let Christ the King of Israel descend now
parted his garments, casting lots upon them, from  the cross, that we may see and believe.
what every man should take.                      And t they that were crucified with him, reviled
25 And nit was the third hour, and they  him.
crucified him.                                     33 ~[ And "when the sixth hour was come,
26 And  0 the superscription of his accusa- there was darkness over the whole land until
tion was written over, THE  KING  OF THE  the ninth hour.
JEWS.                                              34 And at the ninth hour Jesus cried with a
27 And P with him they crucify two thieves;  loud voice, saying, x Eloi, Eloi, lama sabachi Matt. xxvii. 32; Luke xxiii. 26.-k Matt. xxvii. 33; Luke   P Matt. xxvii. 38.- q Isa. liii. 12; Luke xxii. 37. —r Psa.
xxiii. 33; John xix. 17.  tMatt. xxvii. 34.  -Psa. xxii. 18; xxii. 7.  s Chap. xiv. 58; John ii. 19.-. — tMatt. xxvii. 44;
Luke xxiii. 34; John xix. 23.-n Matt. xxvii. 45; Luke xxiii. Luke xxiii. 39.  u Matt. xxvii. 45; Luke xvili. 44.-x Psa.
44; John xix. 14. ~-o Matt. xxvii. 37; John xix. 19.  xxii. 1; Matt. xxvii. 46.
as it may be reasonably supposed, exquisite pain, as John, act rptLr-, about the third hour; that Nonnus
well as a great effusion of blood. And did spit upon  seems to have read so, his paraphrase running after
him-Even in his very face; and bowing their knees, this manner, the third hour was not yet past; that
worshipped him-Did him reverence in a scoffing  Theophylact contends it ought to be so read, and
and insulting manner: all which indignities and cru- that because the three other evangelists unanimously
elties this holy sufferer bore with the utmost meek- say that the darkness began at the sixth hour, which
ness and composure, neither reviling nor threaten- yet began not, till after our Lord had hung upon the
ing them; but silently committing himself to the  cross some considerable time; till after the soldiers
righteous invisible Judge, 1 Peter ii. 23. See note  had divided his garments, the Jews had mocked
on Matt. xxvii. 27-31, where these particular cir- him, and bid him come down from the cross, and
cumstances of his humiliation are enlarged upon.   the discourse had passed between the two thieves
Verses 20, 21. And when they had mocked him, among themselves, and between the repenting thief
&c.-These verses are explained in the note on  and our Lord. And lastly, the author of the ConMatt. xxvii. 31, 32.                             stantinopolitan Chronicle saith expressly, that the
Verses 22-28. They bring him unto the place Gol- exacter copies, and the manuscript of St. John, kept
gotha —See these verses elucidated in the notes on  till his time at Ephesus, read 6Spa WaeL Trptrn, about
Matt. xxvii. 33-44.  TWhen they had crucified him, the third hour. See Jerome on Psa. lxxvii. And
they parted his garmnents —Mark seems to intimate, the change from y, the third, to C, the sixth, is so
that they first nailed him to the cross, then parted  easy, that this may very reasonably be owned in the
his garments, and afterward reared up the cross. later copies of John's gospel; especially if we conThe English word to' crucify, denotes properly, to  sider how punctual Mark is in the enumeration of
put to death by nailing to the cross; but the Greek  the hours, saying, it was the third hour, and they
word cavpow, here used, means no more than to fasten  crucified him, or began to lead him away to be cru-.o the cross with nails. In strict propriety, we should  cified; and, verse 33, when the sixth hour was come,
not say, a man cried out after he was crucified, but from that time there was darkness over the whole
after he was nailed to the cross. And it was the  land till the ninth hour; and, verse 34, at the ninth
third hour-Or nine o'clock in the morning, when  hour Jesus expired."-Whitby.  And the scripture
they thus brought him  to mount Calvary. John  was ftiUlled-Namely, Isa. liii. 12, And he was
says, it was about the sixth hour, even when he  numbered with the transgressors-The prophet
was condemned to be crucified. " But then, it must thus speaking with amazing plainness of the sufferbe observed, that the Greek manuscripts produced  ings of the Messiah.
by Camerarius, Beza. and R. Stephanus, read in    Verses 33-38. When the sixth hour was comnea                                                               325




Joseph of Arimathea                     ST. MARK.                     craves the body of Jesus.
A.M. 4037. thani? which is, being interpreted, Mary the mother of James the less A. M. 4037.
A. D. 33.                                                                          A. D. 33.
My God, my God, why hast thou  and of Joses, and Salome;
forsaken me?                                   41 Who also, when he was in Galilee, f fol35 And some of them  that stood by, when  lowed him, and ministered unto him; and
they heard it, said, Behold, he calleth Elias.    many other women which came up with him
36 And Y one ran and filled a sponge full of unto Jerusalem.
vinegar, and put it on a reed, and Z gave him   42 ~   gAnd now, when the even was come,
to drink, saying, Let alone; let us see whether (because it was the preparation, that is, the day
Elias will come to take him down.             before the sabbath,)
37 a And Jesus cried with a loud voice, and   43 Joseph of Arimathea, an honourable coungave up the ghost.                            sellor, which also h waited for the kingdom of
38 ~ And b the veil of the temple was rent God, came, and went in boldly unto Pilate,
in twain, from the top to the bottom.          and craved the body of Jesus.
39 ~ And c when the centurion which stood   44 And Pilate marvelled if he were already
over against him, saw that he so cried out, dead: and calling unto him the centurion, he
and gave up the ghost, he said, Truly this asked him  whether he had been any while
man was the Son of God.                        dead.
40 d There were also women looking on e afar  45 And when he knew it of the centurion, he
off, among whom  was Mary Magdalene, and  gave the body to Joseph.
Y Matt. xxvii. 48; John xix. 29.-z Psa. lxix. 21.  a Matt.  d Matt. xxvii. 55; Luke xxiii. 49.-e Psa. xxxvii'. 11.
xxvii. 50; Luke xxiii. 46; John xix. 30.-b Matt. xxvii. 51; f Luke viii. 2, 3.-g Matt. xxvii. 57; Luke xxiii. 50; John
Luke xxiii. 45. —- c Matt. xxvii. 54; Luke xxiii. 47.  xix. 38.-h Luke ii. 25, 38.
For an explanation of this paragraph, see notes Christ's cause even then, when it seems to be run
on Matt. xxvii. 45-53.  My God, my God, why hast down and crushed: came and went in boldly unto
thou forsaken me?-In these words, Jesus claims Pilate —Though he knew such an action must neGod as his God; and yet laments his Father's with- cessarily draw upon him the enmity and contempt
drawing the tokens of his love, while he bare our of his brethren; and craved the body of Jesus —That
sins.                                          he might preserve it from further insults, and bestow
Verses 39-41. When the centurion saw that he on it an honourable interment. Probably, as Dr.
so cried out, and gave up the ghost-Cried out with  Doddridge observes, the prodigies attending Christ's
such strength of voice, and such firm confidence in  death, had been the means of awakening this rich
God, even at the moment when he expired, he said, and noble senator to greater courage than he had
Truly this man was the Son of God-See this possessed before, and of inducing him thus to stand
translation defended and explained, in the note on  forth and publicly own his friendship to Jesus in the
Matt. xxvii. 54. Who followed him and ministered  midst of his greatest infamy; which certainly was
unto him-Waited upon him, and provided him with  a courageous act at such a time, and in such a situanecessaries.                                  tion of affairs. And Pilate marvelled if he were a'Verses42-44. And now, &c. —Kat 1c77 oqptaf yevopie- ready dead-For though he had given orders to
vic, And the evening being now come. The word  break the legs of the crucified persons, John xix. 31,
oiptag, answering to evening, is used with some lati- 32, he knew that they might live some hours in that
tude in Scripture. The Jews spoke of two evenings, condition: and calling the centurion, he asked whe(see notes on Matt. xiv. 15, 23.) It is probably the  ther he had been any while dead —Whether it was
former of these that is meant here and Matt. xxvii. so long since they perceived any sign of life in him,
57; for at six the preparation ended, and the sabbath  that they might conclude he was actually dead, past
began, when they were no longer at liberty to be recall. It was through the special providence of
employed in the manner mentioned in the subse- God, that Pilate was so strictin examining into this
quent verses. Therefore, that the bodies might not matter, that there might be no pretence for saying
be hanging on the sabbath day, (or after six that that he was taken down from the cross and placed
evening,) they were in haste to have them taken  in the tomb while he was yet alive; and so for disdown. Joseph, an honourable counsellor-A man  proving his resurrection. And the reality of his
of character and reputation, and a member of the death was so fully determined, that an objection of
sanhedrim; who himself waitedfor the kingdom of that kind was never started. Thus the truth of
God-Who expected to see it set up on earth under Christ sometimes obtains confirmation even from
the Messiah, and to partake of the blessings of it. its enemies.
Observe, reader, those who wait for the kingdom of   Verses 45-47. And he gave the body to JosephGod, and hope to obtain an interest in the privileges Pilate gave Joseph leave to take down the body, and
of it, must show it by their forwardness to own  do with it what he pleased, the priests either not
326                                                            a




The resurrection of                      CHAPTER XVI.                         Christ from the dead.
A. M. 4037.  46 iAnd he bought fine linen, and  a stone unto the  door of the  se- A. M. 4037.
took him  down, and wrapped him   pulchre.
in  the linen, and  laid  him  in a sepulchre   47 And Mary Magdalene, and Mary the mowhich was hewn out of a rock, and rolled  ther of Joses, beheld where he was laid.
i Matt. xxvii. 59, 60; Luke  xxiii. 53; John xix. 40.
knowing that he was disposed to make such a grant, ability to undertake such a thing. See note on Matt.
or being so influenced that they did not oppose his  xxvii. 60.  And Mary Magdalene, 4c.-beheldmaking it. And he bought fine linen-Thus show-  Greek, EEwop8v, carefully observed where he was laid,
ing in what great estimation he held Jesus; and took  having followed those who took down and carried
him  down-Mangled and macerated as his body  away the body. They were thus particular in observwas; and wrapped it in the linen-As a treasure of  ing where the corpse was placed, because of the degreat worth; and laid it in a sepulchre-To perform  sign they had formed of coming and embalming the
this necessary service God raised up this man at a  body as soon as the sabbath should be over, there not
time when none of Christ's disciples had courage ox  being time to do it before it commenced.
CHAPTER XVI.
In this chapter, which coincides with Matt. xxviii., we have a short account of the resurrection and ascension of the Lord
Jesus. (1,) The two Marys and Salome come early in the morning to the sepulchre, bringing sweet spices to embalm the
body of Jesus, 1-4. (2,) They see an angel, who assures them of the resurrection of Christ, and sends them to acquaint
his disciples with it, 5-8. (3,) He appears to Mary Magdalene, who immediately goes and informs the disciples of it,
9-11. (4,) He appears to the two disciples going to Emmaus, who give an account of it to their brethren, 12, 13. (5,) In
the evening of the same day, he appears to the eleven, and, after upbraiding them with their unbelief, commissions them
to preach the gospel to all mankind, promising to endue them with power to confirm their doctrine by miracles, 14-18.
(6,' He ascends into heaven; and the apostles go forth and engage in their work, in which God owns them, and renders it
successful, 19, 20,
A. M. 4037. AND  a when the sabbath was past, shall roll us away the stone from  A.M. 4037.
Mary Magdalene, and Mary the  the door of the sepulchre?                     A. D. 33.
mother of James, and Salome, b had bought   4 (And when they looked, they saw that the
sweet spices, that they might come and anoint stone was rolled away,) for it was very great.
him.                                                5 d And  entering  into the sepulchre, they
2 c And very early in the morning, the first saw  a young man sitting on the right side,
day of the week, they came unto the sepul- clothed in a long white garment; and they
chre at the rising of the sun:                     were affrighted.
3 And they  said  among  themselves, Who   6 e And he saith unto them, Be not affrighted:
a Matthew xxviii. 1; Luke xxiv. 1; John xx. 1.  C Luke xxxiv. 1; John xx. 1. -d Luke xxiv. 3; John xx. 11, 12.
b Luke xxiii. 56.                                  e Matt. xxviii. 5-7.
NOTES ON CHAPTER XVI.                   city, and bought what other spices were necessary
Verse 1. Mary Magdalene, 4.c., had bought sweet for that purpose. And very early in the morning
spices-These Galilean women, who had waited on  they came unto the sepulchre-See note on Matt.
Jesus in his last moments, and attended his body to  xxviii. 1. At the rising of the suzn-It appears, upon
the sepulchre, observing that his funeral rites were  comparing the accounts given by the other evangeperformed in haste, (the body being rolled in nothing  lists, that they set out while it was yet dark, and
but a mixture of myrrh and aloes, brought by Nico- came within sight of the sepulchre, for the first time,
demus, John xix. 39,) agreed among themselves to  just as it grew light enough to discern that the stone
come, when the sabbath was passed, and embalm  was rolled away. But by the time Mary had called
their dead Lord, by anointing and swathing him in  Peter and John, and they had viewed the sepulchre,
a proper manner. Accordingly, as soon as they had  the sun was rising.
seen him laid in the sepulchre, and the entrance into    Verses 3-6. And they said, Who shall roll us away
it blocked up by a great stone, they returned to the the stone —This seems to have been the only diffi
a                                                                  327




Jesus rises from the dead, and          ST. MARK.                appears to Mary Magdalene
A. M. 4037. Ye seek Jesus of Nazareth, which  Mary Magdalene, iout of whom  he A. M. 4037.
A. D. 33.                                                                          A.D. 33.
was crucified: he is risen; he is not had cast seven devils.
here: behold the place where they laid him.     10 kAnd she went and told them that had
7 But go your way, tell his disciples and  been with him, as they mourned and wept.
Peter, that he goeth before you into Galilee:   11 1And they, when they had heard that he
there shall ye see him, f as he said unto you.   was alive, and had been seen of her, believed
8 And they went out quickly, and fled from  not.
the sepulchre; for they trembled, and were   12 ~ After that, he appeared in another form
amazed: g neither said they any thing to any  m unto two of them, as they walked, and went
man; for they were afraid.                     into the country.
9 ~ Now  when Jesus was risen early the   13 And they went and told it unto the resifirst day of the week, h he appeared first to  due: neither believed they them.
fMatt. xxvi. 32; Chap. xiv. 28.-g Matt. xxviii. 8; Luke    i Luke viii. 2.-k Luke xxiv. 10; John xx. 18.-' Luke
xxiv. 9.  h John xx. 14.                     xxiv. 11.  m Luke xxiv. 13.
culty they apprehended. So they knew nothing of three-fold denial of his Master, he had not forfeited
Pilate's having sealed the stone, and placed a guard his right to be one of his disciples."-Whitby. See
of soldiers there. And when they looked-Ava62eAa- notes on Matt. xxviii. 7-10.
aat, and having lifted up their eyes; they saw-    Verses 9-11. When Jesus was risen early, he apNamely, before they arrived quite at the sepulchre; peared first to Mary Magdalene-" There is somethat the stone was rolled away-An angel having  thing very remarkable in this passage of the history.
descended and done this, as is recorded Matt. xxviii. None of the apostles, or male disciples, were hon2; where see the note. For it was very great-  oured with the first visions of the angels, or with the
These words, the reader will observe, should be immediate news of Christ's resurrection, far less
read after the third verse, with which they are con- with the first appearances of Jesus himself. The
nected: an instance of a similar transposition was angels in the sepulchre kept themselves invisible all
noted on chap. xi. 13. And entering into the sepul- the time Peter and John were there. Perhaps the
chre they saw a young man, &c. —Matthew says, male disciples in general had this mark of disrespect
this was the angel, who had rolled away the stone, put on them, both because they had with inexcusable
and frightened the guards from the sepulchre. It and shameful cowardice forsaken their Master when
seems he had now laid aside the terrors in which he he fell into the hands of his enemies, and because
was arrayed, and assumed the form and dress of a their faith was so weak, that they had absolutely
human being, in order that when the women saw  despaired of his being the Messiah when they saw
him, they might be as little terrified as possible. him expire on the cross, Luke xxiv. 21. How difSee note on Matt. xxviii. 5, 6. This is the appear- ferent was the conduct of the women! Laying aside
ance of the one angel which Matthew and Mark  the weakness and timidity natural to their sex, they
have described. The women, much encouraged by  showed an uncommon magnanimity in the whole of
the agreeable news, as well as by the sweet accent this melancholy transaction. Hence, in preference
with which the heavenly being spake, it seems, went to the male disciples, they were honoured with the
down into the sepulchre, and lo, another angel ap- news of Christ's resurrection, and had their eyes
peared; this is the vision of the two angels, which  gladdened with the first sight of their beloved Lord
Luke, chap. xxiv. 3, 4, has described as the principal after he arose, so that they preached the joyful tivision. Probably the one sat at the head, the other dings of his resurrection to the apostles themselves."
at the feet, where the body of Jesus had lain. In  And she went-With the other women; and told
which situation they showed themselves by-and-by  them that had been with him-That is, the disciples
to Mary Magdalene, John xx. 12.                that had constantly attended him; as they mourned
Verse 7. Go your way, tell his disciples, &c.-  and wept-For the loss of their dear Master. And
The kindness of this message will appear above all they believed not-Such were the prevailing prejupraise, if we call to mind the late behaviour of the dices that had taken possession of their minds, and
persons to whom it was sent. They had every one so entirely were their spirits dejected and their hopes
of them forsaken Jesus in his greatest extremity; blasted by his death, that, though they could not think
but he graciously forgave them, and, to assure them  this was related with a design to impose upon them,
of their pardon, called them by the endearing name yet they were ready to impute it to the power of
of his brethren, John xx. 17. And Peter-Though  imagination, and supposed that the women who gave
he so oft denied his Lord. What amazing goodness them the information were deceived.
was this! " Peter is here named, not as prince of   Verses 12, 13. He appeared in another form unto
the apostles, as the Papists think him, but, as the fa- two of them, &c.-Of which, see notes on Luke
thers say, for his consolation, to take off the scruple xxiv. 13-33. And they went aend told it unto the rewhich might lie upon his spirit, whether, after his sidue —Namely, the same evening. Neither believed
328                                                             a




Jesus commissions his disciples,        CHAPTER XVI.                  and ascends up into heaven.
A. M. 4037.  14  n~'Afterward he appeared unto   17 And these signs shall followthem  A. M. 4037
the eleven, as they sat 1 at meat, and  that believe: s In my name shall
upbraided them with their unbelief and hard- they cast out devils; t they shall speak with
ness of heart, because they believed not them   new tongues;
which had seen him  after he was risen.           18 "They shall take up serpents; and if
15 0And he said unto them, Go ye into all they drink any deadly thing, it shall not hurt
the world, Pand preach the gospel to every  them; x they shall lay hands on the sick, and
creature.                                        they shall recover.
16 q He that believeth and is baptized, shall  19 T So then, Y after the Lord had spoken
be saved; r but he that believeth not, shall be  unto them, he was Z received up into heaven,
damned.                                          and a sat on the right hand of God.
n Luke xxiv. 36; John xx. 19; 1 Cor. xv. 5.  * Ascension   s Luke x. 17; Acts v. 16; viii. 7; xvi. 18; xix. 12.- tActs
Day, gospel, verse 14 to the end.-' Or, together. —-- Matt. ii. 4; x. 46; xix. 6; 1 Cor. xii. 10, 28.-u Luke x. 19; Acts
xxviii. 19; John xv. 16. — P Col. i. 23.-q John iii. 18, 36; xxviii. 5.-x Acts v. 15, 16; ix. 17; xxviii. 8; James v. 14,
Acts ii. 38; xvi. 30-32; Rom. x. 9; 1 Pet. iii. 21.   rJohn  15.-Y Acts i. 2, 3.  z Luke xxiv. 51.  a Psalms cx. 1;
xii. 48.                                         Acts vii. 55.
they them-That is, some of them did not believe, a faith productive of love to God and man, and of
though others of them did, who, though they had  obedience to the divine will; and who, in token of
given little credit to the reports of the women, sup- that faith, is baptized, and continues till death to
posing they were occasioned more by imagination  maintain a temper and conduct suitable to that enthan reality; yet, as appears from Luke xxiv. 34, gagement, shall be saved-That is, he shall, by virwhen Simon declared that he had seen the Lord, tue of that faith and baptism, be put into a state of
they began to think that he was risen indeed. Their salvation: he shall be saved from the guilt and power
belief, therefore, was not a little confirmed by the  of his sins into the favour and image of God; his
arrival of the two disciples, who declared that the  person shall be justified, and his nature sanctified;
Lord had appeared to them also.                  and he shall be entitled to, and made meet for, eterVerse 14. Afterward he appeared unto the eleven  nal salvation; of which also he shall be made a
as they sat at meat-Namely, on the evening of the  partaker, if he continue in the faith he has received,
day on which he rose. Concerning this appearance  and do not wilfully recede from his baptismal coveof Christ, see notes on Luke xxiv. 36-43, where it nant. He that believeth not-With such a faith as
is related at large. And upbraided themo with their is above described, whether baptized or unbaptized;
unbelief, &c.-" That after so many assurances from  shall be damned-KaraKptOcer%7at, shall be condemned,
his own mouth that he would rise again the third  namely, at the day of final judgment, and in conseday; and after the testimony of so many eye-wit- quence thereof shall perish eternally.
nesses, that he had performed his promise, they be-   Verses 17-20. And these signs shall follow them
lieved not. And if this be attributed to them as that believe —Bengelius subjoins,' "That believe with
culpable unbelief, and hardness of heart, surely those  that very faith mentioned in the preceding verse."
persons must much more be guilty of these sins, who, (Though it is certain a man may work miracles and
after the testimony of these apostles, and five hun- not have saving faith, Matt. vii. 22, 23.)  "It was
dred more eye-witnesses of his resurrection; after not one faith by which Paul was saved; another, by
the ocular testimony of a multitude of Christians in  which he wrought miracles. Even at this day, in
different parts of the world, touching the mighty  every believer, faith has a latent miraculous power:
miracles performed in his name by the apostles, the  (every effect of prayer being really miraculous:)
chosen witnesses of his resurrection, and by many  although in many, because of their littleness of faith,
others, who believed it and were baptized into this  and because the world is unworthy, that power is
faith, for a whole age together, do yet continue to  not exerted. Miracles in the beginning were helps
disbelieve that resurrection, and the faith confirmed  to faith; now also they are the objects of it. At
by it."-Whitby.                                  Leonberg, a town in Wirtemberg, in the memory of
Verses 15, 16. Go ye into all the world-To all our fathers, a cripple, that could hardly move with
countries under heaven; and preach the gospel to  crutches, while the dean was preaching on this very
every creature-That is, to all mankind, to every  text, was in a moment made whole."  See note on
human being, whether Jew or Gentile, for our Lord  chap. xi. 22; where many similar instances are respeaks without anylimitation or restriction whatever. ferred to; the number of which might easily be inOn this Bengelius remarks, " If all men, of all places  creased on the most certain evidence. Shall follow
and ages, have not heard the gospel, the successors  them  that believe-The gospel word, and faith
of the first preachers, or those whose duty it was to  therein, must precede, and then the signs shall folhear it, have not answered God's design herein, but low. In my name they shall cast out devils, &c.have made void his counsel."  He that believeth —  That is, by my authority committed to them, and by
The gospel which you preach, with his heart unto   my  power attending them. Raising the dead is not
righteousness; he that receives your testimony with mentioned here; so our Lord performed even more
a                                                               329




The disciples goforth                    ST. MARK.                       preaching everywhere.
A. M. 4037. 20 And they went forth, and preach- them, b and confirming the word with A. M. 4037.
ed everywhere, the Lord working with  signs following.  Amen.
bActs v. 12; xiv. 3; 1 Cor. ii. 4, 5; Heb. ii. 4.
than he promised. If they drink any deadly thing  authority, there to reign in all the glory of his me-But not by their own choice: God never calls us diatorial kingdom: And they wentforth andpreached
to try any such experiment; it shall not hurt them. everywhere-Through all parts of the Roman emThey shall lay their hands on the sick, and they  pire, and even to divers barbarous nations, and that
shall recover-Immediately, without the use of any  with amazing success; the Lord working with them,
further means. Such was the purport of our Lord's according to his promise, and confirming the word
discourses with his disciples till his ascension, as is with signsfollowing-Which were at once the most
more largely related by Luke and John. And after solid, as well as the most obvious and popular dehe had spoken unto them —In this and a similar monstration of those divine truths which they delimanner, time after time, for forty days; he was re- vered. Amen —So may the presence of the Lord be
ceived up into heaven-While they were steadfastly  always with his faithful ministers! and may his
beholding him; and sat on the right hand of God-  gospel be attended everywhere with success, as well
That is, was invested with the highest dignity and  as with convincing evidences of its divine authority!
330




PREFACE
TO THE
GOSPEL OF SAINT LUKE.
ACCORDING to Eusebius and Jerome, this evangelist was a native of Antioch, in Syria; but of
this there appears to be no certainty, nor whether he was by birth a Gentile or a Jew. From
the circumstance, however, of his being Paul's fellow-labourer in Judea, we may infer, that if he was
originally a Gentile, he embraced the Jewish religion early in life; for, considering that apostle's
prudence, we may be sure he would have allowed no person to assist him in preaching the gospel in
Judea who was not circumcised, (see Acts xvi. 3,) a ceremony which he forbade to the Gentile converts. It is true, in his epistle to the Colossians, (chap. iv. 10-14,) he appears to distinguish Luke
from his fellow-labourers of the circumcision; but from this we can only infer, that Luke was not a
Jew by birth; or rather, as Dr. Campbell observes, " He might have added the clause, who are of the
circumcision, not to distinguish these persons from those after mentioned as not of the circumcision, but
to give the Colossians particular information concerning those with whom, perhaps, they had not previously been acquainted. If they knew what Luke, Epaphras, and Demas, whether Jews or Gentiles,
originally were, the information was quite unnecessary with regard to them." That our evangelist
was, with all the other writers of the New Testament, a convert to Christianity from Judaism, not
from Gentilism, is, upon the whole, sufficiently evident from his style; in which, notwithstanding its
greater copiousness and variety, there are as many Hebraisms as are found in the other evangelists,
and such as could not be exemplified in any writer originally Gentile, unless his conversion to Judaism
had taken place when he was young. Dr. Lardner thinks it also likely, that he is the Lucius mentioned Rom. xvi. 21; and, if so, related to the Apostle Paul, and Lucius of Cyrene, mentioned
Acts xiii. 1.
Cave and Mill, with others, think it probable that Luke was converted to Christianity by Paul.
But there are no hints of this either in the Acts or Epistles; neither are there any expressions used
by Paul in speaking of him or to him, which denote peculiar affection, nor any particular demonstrations of gratitude from Luke toward Paul as a spiritual father; circumstances which render it
highly probable that Luke was a Christian long before his acquaintance with Paul. Indeed Epiphanius, and after him many of the ancients, have supposed that both Mark and Luke were of the
number of the seventy disciples; and many moderns have gone into the same opinion, particularly
Whitby and Heuman: but others think that the preface to Luke's gospel is inconsistent with this
supposition. For he speaks of himself as writing according to the information of the eye-witnesses,
which it is thought implies, that he was not one of the number himself. But, to remove this objection,
Heuman observes, that Luke's words imply no more than he was not one of the eye-witnesses " from
the beginning;" that he may have been, nevertheless, a follower of Christ in the latter part of his
ministry; and that, though he was an eye-witness of many things which he relates, he very properly
places the authority of his history on the testimony of the apostles. It must be acknowledged, however, th ththe most ancient authors do not mention him as being of the seventy; nor is it likely that
a                                                          331




PREFACE TO THE GOSPEL OF ST. LUKE.
he should be of the number, unless he was both a Jew by birth, and had his residence in Galilee,
from which country our Lord appears to have chosen not only his apostles, but the seventy also. It
is remarkable, that he is the only evangelist who mentions the commission given by Christ to the
seventy, chap. x. 1-20. It has been generally supposed, that this evangelist was a physician, and is
the person intended Col. iv. 14, where the apostle says, " Luke, the beloved physician, and Demas,
greet you." In this opinion, Eusebius, Gregory Nyssen, Jerome, Paulinus, Euthalius, Euthymius,
and others, agree; and it is certainly strengthened by his being joined with Demas, because, in the
other passages, where, according to the opinion of all, he is spoken of, he is mentioned in conjunction
with the same Demas; and both are called Paul's fellow-labourers, Philem. 24; 2 Tim. iv. 10, 11.
This argument is the more to be regarded, in that the epistle to the Colossians, in which Luke is
styled the physician, was sent at the same time with that to Philemon, who was an inhabitant of
Colosse.
What is certain concerning'this evangelist, from his own history of the Acts, is, that he often
attended Paul in his travels, and was his fellow-labourer in the gospel. The first time he speaks of
himself as Paul's companion, is Acts xvi. 10; where, using in his narration the first person plural, he
intimates he was one of Paul's company at Troas, before he took ship to go into Macedonia. He
went with him, therefore, from Troas to Samothrace, then to Neapolis, and after that to Philippi.
But it is observable, that, having finished his account of the transactions at Philippi, he changes his
style from the first to the third person plural, chap. xvii. 1; nor does he any more speak of himself
till Paul was departing from Greece with the collection for the saints in Judea, Acts xx. 6. Here,
therefore, he joined him again, accompanying him from Macedonia to Troas, and from thence to Jerusalem, where he abode with him. After this, Paul being sent prisoner from Cesarea to Rome,
Luke was in the ship with him during the whole of the voyage, came with him to Rome, and there
abode, ministering to him, as is plain from the salutations in the epistles which Paul wrote from that
city. In all probability, therefore, Luke attended the apostle during the whole of his imprisonment;
and as he published his history of the Acts before Paul's release, it can hardly be doubted that he
composed it in Rome under the apostle's eye, while he waited on him. It is not certain, indeed,
where he penned his gospel. Cave supposes he did it at Rome likewise. But Jerome seems to
contradict this; for he tells us, that Luke, the third evangelist, published his gospel in the countries
of Achaia and Beotia. Grotius imagines, that when Paul was released, Luke went into Greece, and
there wrote his gospel. Nevertheless, as this work came abroad before the Acts, it is more natural
to suppose that Luke employed himself in collecting and digesting the materials of his gospel while
he travelled with Paul in Greece and Judea, before the latter was seized upon by the Jews in
the temple; that he finished it while Paul was imprisoned in Cesarea, and then undertook his
history of the Acts of the Apostles. Both these treatises Luke inscribed to one Theophilus, an
intimate friend of his own, who from his name is supposed to have been a Greek. The epithet
(KparT-e) most excellent, wherewith he addressed him, shows him to be a person of distinction; for
it was usually given to men in the highest stations, such as prefects and governors of provinces.
Accordingly we find it thus applied by Lysias in his letter to Felix, by Tertullus in his speech to
Felix, and by Paul in his speech to Festus.
But though no certainty can be had about the precise time and place of the publication of this
gospel, we have, in regard to the author, the same plea of the uniform testimony of Christian antiquity,
which was pleaded in favour of the preceding evangelists, Matthew and Mark. Some indeed have
thought that, as an evangelist, Luke has the testimony of Paul himself, being, as they supposed,
"the brother whose praise is in the gospel," mentioned in one of his epistles, 2 Cor. viii. 18. But
admitting that Luke is the person there intended, another meaning may with greater plausibility be
332                                                                     a




PREFACE TO THE GOSPEL OF ST. LUKE.
put on the expression, " in the gospel;" which rather denotes, in preaching the gospel, than in writing
the history of its author. Lardner has taken notice of allusions to some passages in this gospel to be
found in some of the apostolic fathers; and there are evident quotations from it, though without
naming the author, in Justin Martyr, and the epistle of the churches of Vienne and Lyons. Of
Tatian's Harmony of the Gospels, composed a little after the middle of the second cenitury, see the
introduction to the gospels, p. 3. Ireneus, not long after, mentions all the evangelists by name, arranging them according to the order wherein they wrote, which is the same with that universally
given them throughout the Christian world to this day; and, when speaking of Luke, he recites many
particulars which are peculiar to that gospel. From that time downward the four evangelists are
often mentioned; and whatever spurious narratives have from time to time appeared, they have not
been able to bear a comparison with those, in respect either of antiquity, or of intrinsic excellence.
Early in the third century, Ammonius also wrote a Harmony of the four Gospels. As these were at
that time, and had been from their first publication, so they continue to this day, to be regarded as
the great foundations of the Christian faith.
The gospel by Luke has supplied us with many interesting particulars, which had been omitted by
both his predecessors, Matthew and Mark. From him we learn whatever relates to the birth of John
the Baptist; the annunciation; and other important circumstances concerning the nativity of the
Messiah; the occasion of Joseph's being then in Bethlehem; the vision granted to the shepherds;
the early testimony of Simeon and Anna; the wonderful manifestation of our Lord's proficiency in
knowledge when only twelve years old; his age at the commencement of his ministry, connected
with the year of the reigning emperor. He has given us, also, an account of several memorable incidents and cures which had been overlooked by the rest; the conversion of Zaccheus the publican;
the cure of the woman who had been bowed down for eighteen years, and of the dropsical man; the
cleansing of the ten lepers; the repulse he met with when about to enter a Samaritan city; and the
instructive rebuke he gave on that occasion to two of his disciples, for their intemperate zeal; also,
the affecting interview he had, after his resurrection, with two of his disciples, in the way to Emmaus,
and at that village. Luke has likewise added many edifying parables to those which had been recorded
by the other evangelists. Of this number are the parable of the creditor who had two debtors; of
the rich fool who hoarded up his increase, and, when he had not one day to live, vainly exulted in
the prospect of many happy years; of the rich man and Lazarus; of the reclaimed profligate; of the
Pharisee and the publican praying in the temple; of the judge who was prevailed on by a widow's
importunity, though he feared not God, nor regarded man; of the barren fig-tree; of the compassionate Samaritan; and several others; most of which so early a writer as Irenaeus has specified as
peculiarly belonging to this gospel; and has thereby shown to all ages, without intending it, that it is,
in every thing material, the same book which had ever been distinguished by the name of the evangelist till his day, and remains so distinguished to ours.
In regard to Luke's character as a writer it is evident, that, though the same general quality of
style, an unaffected simplicity, predominates in all the evangelists, they are nevertheless distinguished
from one another. Luke abounds in Hebraisms as much as any of them; yet it must be acknow..
ledged, that there are also more Grecisms in his language than in that of any of the rest. The truth
is, there is greater variety in his style, which is probably to be ascribed to this circumstance,-his
having been more, and for a longer time, conversant among the Gentiles than any other evangelist.
His ordinary place of abode, if not the place of his birth, appears to have been Antioch, the capital
of Syria, the seat of government, where people of the first distinction of the province had their residence, and to which there was a great resort of strangers. Here the Greek language had long
prevailed. Besides, Luke's occupation, as a physician, may very probably have occasioned his
a                                                             333




PREFACE TO THE GOSPEL OF SAINT LUKE.
greater intercourse with those of higher rank. Not that the profession itself was thea in great esteem
in that country; for it has been justly observed, that in Rome, as well as in Syria, slaves who gave
early signs of quiclkness of parts and manual dexterity, were often instructed in physic, who, if they
proved successful, were commonly rewarded with their freedom. That Luke himself, whatever may
have been his early condition in life, was, when a Christian minister, a freeman and master of his
time, is evident from his attendance on the Apostle Paul, in his peregrinations for the advancement
of the gospel. But the profession of medicine and surgery (for these two were then commonly united)
not only proved the occasion of a more general intercourse with society, but served as a strong inducement to employ some time in reading. This may sufficiently account for any superiority this
evangelist may be thought to possess above the rest in point of language.
To conclude: though we have no reason to consider Luke as, upon the whole, more observant of
the order of time than the other evangelists, he has been at more pains than any of them to ascertain
the dates of some of the most memorable events, on which, in a great measure, depend the dates of
all the rest. In some places, however, without regard to order, he gives a number of detached precepts and instructive lessons,-one after another, which probably have not been spoken on the same
occasion, but are introduced as they occurred to the writer's memory, that nothing of moment might
be forgotten. In regard to the latter part of the life, and to the death of this evangelist, antiquity has
not furnished us with any accounts which can be relied on. See Macknight and Campbell.
334                                                          a




TIHE GOSPEL
ACCORDING TO
SAIN.T LUKE.
CHAPTER I.
In this chapter we have, (1,) Luke's preface to his gospel, which he dedicates to has friend Theophilus, 1-4. (2,) A short
account of Zacharias and Elisabeth, the parents of John the Baptist, 5-7. (3,) The appearance of the Angel Gabriel to
Zacharias, giving him notice of the birth of a son, and predicting the important office he should sustain, 8-17. (4,) The
chastisement inflicted on Zacharias for his unbelief, 18-23. (5,) Elisabeth's conception, and acknowledgments of the
Lord's goodness to her, 24, 25. (6,) Gabriel's annunciation of the birth of Christ to the Virgin Mary, and her ready belief thereof, 26-38. (7,) The joyful meeting of Elisabeth and Mary, and their praises and prophecies, 39-56. (8,) The
birth, circumcision, and naming of John the Baptist, 57-66. (9,) Zacharias's song of praise and predictions on that occasion, 67-79. (10,) A short account of John the Baptist's private life, 80.
A. M..4051.  FORASMUCH   as many have  order a declaration of those thingswhich A.M.4051.
A. D. 47.                                                                                      A. D. 47.
taken in hand to set forth  in  are most surely believed among us,
NOTES ON CHAPTER I.                     falsehood, may, after the genuine gospels were geVerses 1, 2. Forasmuch as many have taken in  nerally known and read, be easily accounted for.
hand-W-Vho they were to whom the apostle here  At midnight, the glimmering of the. taper is not
alludes, who had, from  vague reports,*(for so his  without its use, but it can make no conceivable addiwords seem to imply,) rashly published narratives  tion to the light of the meridian sun. It deserves,
not entirely to be depended on, it is impossible for however, to be remarked by the-way, that whatever
us now to discover. It is true, the word ewreXetpyaav,   may be thought to be insinuated here by the evanhave undertaken, used here by Luke, does not ne-  gelist, concerning the imperfect information of forcessarily imply any censure on the writers of such  mer historians, there is no hint given of their bad
accounts, but the scope of the place seems to imply  designs. It is justly observed here by Dr. Campit, if not on all, at least on some of them: for if all, bell, that the very circumstance of the number of
or even most of them, had furnished true narratives,  such narratives, at so early a period, is itself an evithe number was an argument rather against a new   dence that there was something in the first publicaattempt than for it. Grotius justly observes, that tion of the Christian doctrine, which, notwithstandthe spurious gospels, mentioned by ancient writers, ing the many unfavourable circumstances whereare for,reries manifestly of a later date than the time  with it was attended, excited the curiosity and awaof Luke. That there were, however, some such per- kened the attention of persons of all ranks and deformances at the time when Luke began to write, nominations; insomuch that every narrative, which
the words of this evangelist are a sufficient evidence: pretended to furnish men with any additional infor, to consider this book merely on the footing of a  formation concerning so extraordinary a personage
human composition, what writer of common sense  as Jesus, seems to have been read with avidity.  To
would introduce himself to the public by observing  setforth in order a declaration-Greek, avaraoa,3a&
the numerous attempts that had been made by for-  &,7yatv, to compose a narrative; of those things
mer writers, some of whom at least had not been at which are most surely believed among us-As the
due pains to be properly informed, if he himself  great foundation of our common faith.  The exwere actually the first, or even the second, or the  pression, rpayjuarcwv, refers not only to the things
third, who had written on the subject; and if one of  believed, but also to the things performed by Christ
the two who preceded him had better opportunities  and his apostles; this first history of Luke being deof knowing than he, and the other fully as good?  signed to record what Jesus himself said or did,
But the total disappearance of those'spurious wri- Acts i. 1; and his second, to relate the acts of the
tings, probably no better than hasty collections of  apostles: and the participle, ire7r2;po0opnlevcov, transflying rulnours, containing a mixture of truth and  lated, most surely believed, is rather to be understood
a'                                                                   335




Luke's preface and dedication              ST. LUKE.                     to his friend Theophilus.
A. M. 4051. 2 a Even  as they  delivered them  perfect understanding of all things A. M. 4051.
A. D. 47.                                                                               A.D. 47.
unto us, which b from the beginning  from the very first, to write unto thee
were eye-witnesses, and ministers of the word;  d in order, e most excellent Theophilus,
3 c It seemed good to me also, having had   4 f That thou mightest know  the certainty
a Hebrews ii. 3; 1 Peter v. 1; 2 Peter i. 16; 1 John i. 1.  CActs xv. 19, 25, 28; 1 Cor. vii. 40.  d Acts xi. 4.-eA(ts i. 1.
b Mark i. 1; John xv. 27.                             f John xx. 31.
as referring to the fulness of that evidence with  stand thus: Seeing many have written from the inwhich the things were attended, than to the confi- formation of the eye-witnesses and ministers, I, who
dence with which they were credited. It not only  from the very first have had perfect knowledge of
signifies that the doctrines were taught and the  all things, both by conversing with the eye-witnessthings done, but that they were taught and done  es, and by being present myself at many of the
with such circumstances, as laid a foundation for transactions of Jesus, have thought it incumbent on
7rrapopopta r7cg rwtreg,-  a full assurance offaith, as me to write his history, for the more certain inforto the truth of the doctrines, and the reality of the  mation of mankind."  To write unto thee in order
facts. Even as they delivered them, whichfrom the  -Greek, lca&fey cot ypaleat, to write an orderly acbeginning-Of Christ's ministry; were eye-witness- count to thee. So Dr. Doddridge; who observes,
es and <ministers of the word-Because the persons, " It is chiefly on the authority of this clause that Le
according to whose information the writers referred  Clerc, and many other modern harmonizers (of the
to by Luke composed their histories, are said to have  gospels) have thought, as Beza also did, that all the
been eye-witnesses as well as ministers of the word, other gospels are to be reduced to the order of Luke
7r 2,oyH,) several writers have supposed that, by the  wherever they differ from it: a conclusion which I
vord, Luke meant Christ himself, one of whose titles  apprehend to be an occasion of many errors, and
is, the Word, John i. 1, and, the Word of God, Rev. xix. particularly injurious to the character of Matthew.
13. Others, however, by the word, understand the  The foundation of it is very precarious; since it is
transactions of our Lord's public life; his sermons, evident this evangelist might, with great propriety,
miracles, death, resurrection, and ascension, because  be said to have given an orderly account of the histhese things were the great subjects of the preach- tory of Christ, as the leading facts [such as his coning of the apostles, who were eye and ear witnesses  ception, birth, childhood, baptism, preaching, miraof them. And to Christians these were matters of cles, passion, resurrection, ascension] are placed in
such moment, that the knowledge, consideration, their due series, though some particulars are transand remembrance of them, were the great business posed."  Most excellent Theophilus-As the word
and comfort of their lives. It is no wonder, there-  Theophilus signifies lover of God, some have thought
fore, that those who were able should set down in  it is not a pioper name here, but a general title, apwriting such particulars of them as they had learned, plicable to every true Christian. But, as Dr. Campwhether from the conversations or sermons of the  bell justly observes, if the evangelist meant to adapostles and eye-witnesses.  But histories thus  dress his discourse to all pious Christians, and had
drawn up, though they might contain many things  no one individually in view, he would certainly have
highly worthy of the notice of Christians, must needs put his intention beyond all doubt, by using the pluhave been defective both in their matter and man- ral number, and saying, Kpart'-ot ieot2XOz, most excelner. Wherefore, Luke, having attained a thorough  lent lovers of God. Besides, to have addressed all
knowledge of our Lord's history from the very be- true Christians under the appearance of bespeaking
ginning, thought fit to give a more full, regular, and  the attention of an individual, does not seem agreecorinected account of it than had hitherto appeared, able to the simplicity of style used in the gospel;
as he signifies in the next verse.               and must have appeared to the writer himself as
Verses 3, 4. It seemed good to me also-That is, what could not fail to be misunderstood by most
I have judged it to be my duty; Luke, doubtless, readers, proper names of such a form as Theophilus,
was moved by the Holy Ghost to write his history, and even this very name, being common in Greek
as he was also to write in the manner he has done; and Latin authors. The word is, therefore, unbut in both he was moved as a reasonable creature, doubtedly the proper name of a person: and the
and not as a machine: having had perfect under- title, cpartg-e, most excellent, is given him, not to destanding of all things-Greek, 7rpapyso?.6siort avwnte)v scribe his character, although doubtless he was a
iractv aKcpt6g, having accurately traced all things  truly pious and-excellent Christian, but on account
from their first rise: " Luke might have this tho- of his office or rank in civil society, the same title
rough knowledge by intimate conversation with the  being commonly given to persons in high stations
apostles, and particularly with Paul, whose compa- of life; and particularly to the Roman governors.
nion he was for a long time; or perhaps he was pre- Accordingly Paul uses it in addressing Felix and
sent himself at a number of transactions which he  Festus. This Theophilus, as the ancients inform us,
has recorded. The assurance with which he speaks was a person of eminent quality at Alexandria.  In
of his own knowledge of these things, leads us to  Acts i. 1, Luke does not give him this title. He was
think that he was an eye-witness of some of them. then probably a private man. The evangelist, by
On this supposition, his reasoning in this preface i inscribing his two books to him, bestowed on him a
will be more conclusive than on any other, and will fame which will last while Christianity subsists.
336                                                                a




Piety of Zacharias and Eliscaoeth,       CHAPTER I.              the parents of John the Baptist.
of those things wherein thou hast been in-   6 And they were both i righteous A.M. 3998.
structed.                                       before God, walking in all the comA. M1. 3998.  5  f THERE was g in the days of mandments  and  ordinances  of the  Lord
B. C. 6.          Herod, the king of Judea, a  blameless.
certain priest named Zacharias, h of the course   7 And they had no child, because that Eliof Abia: and his wife was of the daughters of sabeth was barren; and they both were now
Aaron, and her name was Elisabeth.              well stricken in years.
g Matthew ii. 1. —--  Chronicles xxiv. 10, 19; Nehemiah   i Gen. vii. 1; xvii. 1; 1 Kings ix. 4; 2 Kings xx. 36 Job i. 1;
xii. 4, 17.                             Acts xxiii. 1; xxiv. 16; Phil. iii. 6.
That thou mightest know —More fully and circum- the course itself, was called Entyepta, a name which
stantially; the certainty-The exact and certain truth; originally belonged to the Athenian magistrates, who
of those things in which thou hast been instructed-   being fifty men chosen by lot out of each tribe, and
Namely, formerly, by those who had been made the  each man governing the city a single day, the days
instruments of initiating him into the Christian faith. which any tribe governed, as well as its fifty governThe word lcar:xvnvr, here used, doth with great ac- ors succeeding one another, were called et7/beptat.
curacy express the instructions given to those who  Now there being a considerable resemblance between
were fraining up for admission to the Christian  this division and succession of the Athenian magisChurch, whose name of catechumens was, as it is trates, and that of the Jewish priests, the Greek inNwell known, derived from hence, and applied with- terpreters of the Old Testament applied the same
out any particular regard to the age of the persons name to the courses of the priests, though somewhat
concerned. Compare Acts xviii. 25. We are not improperly, as their ministry lasted not for a day
to suppose that Luke had the edification of Theophi- but a week. The course of Abia, (that is, that of
uins merely in view, in writing his history; he also  which Abia, or Abijah, was the head in David's time,)
doubtless meant it for the instruction of persons was the eighth. See the notes on I Chron. xxiv. 3-10.
of all nations and ages into whose hands it should I  Verse 6. They were righteous before God-They
fall.                                           were sincerely and really righteous; they were so
Verse 5. There was in the days of Herod, the in God's sight, whose judgment, we are sure, is acking of Judea-This is he who is commonly known  cording to truth; they approved themselves to him
by the name of Herod the Great, a cruel, ambitious who searcheth the heart; and he was graciously
man, who, without any title, obtained the crown of pleased to accept them. It is a happy thing when
Judea from the Roman senate, to whom he was re- those that are joined to each other in marriage are
commended by Mark Antony. Under his govern- both joined to the Lord! And it is especially rement the Jews were very uneasy, because he was a quisite. that the priests, the Lord's ministers, should,
foreigner. Nevertheless, the Roman generals in  with their yoke-fellows, be righteous before God,
those parts having given him possession of the  that they may be examples to the flock, and give
throne, by his own prudence and address he main- them cause of joy.  Walking in all the moral comtained himself in it for the space of forty years. mandments and ceremonial ordinances of the Lord
His reign, though celebrated on many accounts, was blameless —Thus they manifested their righteousremarkable for nothing so much as that, toward the  ness: it shone forth in the whole course of their
conclusion of it, the Messiah and his forerunner were  conversation; in every branch of piety and virtue.
born. Besides Herod the king, there are two others  How admirable is the character given of this pious
of this name mentioned in Scripture, namely, Herod  pair! May our behaviour be thus unblameable, and
surnamed Antipas, his son, who was inferior to his our obedience thus sincere and universal! The two
father both in dignity and dominion, being only a words, ev/-oalf Kat abcatwouaut, here used, are generally
tetrarch, and having no dominions but Galilee and  interpreted, the former of the- moral, the latter of the
Perea: it was this Herod that beheaded the Baptist, ceremonial precepts of the divine law. It is certain,
and with his men of war mocked our Lord. The  however, that they are often taken in a much more
other was Herod Agrippa, the grandson of Herod  extensive sense; and that undoubted examples may
the king by Aristobulus, and brother to Herodias, be produced, to prove that both terms are used proPhilip's wife. He killed James the apostle with the  miscuously in both senses.
sword, and imprisoned Peter to please the Jews;   Verse 7. And they had no child-The providence
and was himself eaten up of worms for his affecting  of God so ordering it, that the birth of John the
divine honours. Agrippa, before whom Paul pleaded  Baptist might be the more remarkable, and might
his cause, was the son of this Herod, for which  excite the greater attention; because that Elisabeth
reason he is commonly called Agrippa.  Of the was barren-Even when in the flower of her age.
course of Abia-The priests were become so nume- And they both were now well stricken in yearsrous in David's time, that they could not all minister Here, then, was a double obstacle in the way of their
at the tabernacle at once. He therefore divided  having children, both the natural barrenness of Elithem into twenty-four courses, or companies, who  sabeth, and the old age of them both; and, consewere to serve in rotation, each company by itself for quently, a double proof of the supernatural agency
a week. The time of their ministration, as well as of God in the birth of John, evidently showing him
VOL. I.              (22 )                                         337               a




,in angel appears to Zacharias,           ST. LUKE.                 as he ministered in the tcnmple.
A. M. 3398. 8 And it came to pass, that, while   10 m And the whole multitude of A. M. 3398.
B.C. 6.  he executed the priest's office before  the people were praying without at
God k in the order of his course,                the time of incense.
9 According to the custom  of the priest's  11 And there appeared unto him an angel of
office, his lot was lto burn incense when he  the Lord, standing on the right side of 1 the
went into the temple of the Lord.                altar of incense.
k 1 Chronicles xxiv. 19; 1 Chronicles viii. 14; xxxi. 2. 2 Chronicles xxix. 11.  m Leviticus xvi. 17; Revelation viii.
I Exodus xxx. 7, 8; 1 Samuel ii. 28; 1 Chronicles xxiii. 13; 3, 4.-n Ex. xxx. 1.
to be a person miraculously sent by God. It is  would give great publicity to the facts here recorded,
worthy of observation here, that many eminent and cause them to become the subject of much inpersons under the patriarchal and Mosaic dispensa- quiry and conversation, both in Jerusalem  and
tions, were born of mothers that had been long bar- through all the country. In consequence of which,
ren, as Isaac, Jacob, Joseph, Samson, Samuel, and  doubtless, an expectation would be excited in the
here John the Baptist, to render their birth the more  minds of many, that God was about to visit his
extraordinary, and the blessing of it the more valu- people in some extraordinary way; which would
able in the eyes of their parents; and to show, that tend greatly to prepare them for the reception of
when God keeps his people waiting long for a par- the gospel, when it should be offered to them.  The
ticular mercy, he is sometimes pleased to recom- people'were praying without at the time of incense
pense them for their patience, by doubling the worth  -This the pious Jews constantly did, and that not
of it when it is given.                          only in the temple, but everywhere else; choosing
Verse 9. His lot was to burn incense-" Because  to present their supplications to God at the hours of
some parts of the sacred service were more honour- sacrifice and incense,, while the ministers of religion
able than others, both the priests and Levites divided  interceded for the nation. Hence these hours were
the whole -among them by lot. The Jews tell us, called the hours of prayer, Acts iii. 1. And this was
that there were three priests employed about the  the foundation of that elegant figure, by which
service of the incense; one who carried away the  prayer is, in Scripture, so often compared to incense.
ashes left on the altar at the preceding service; And perhaps one reason of ordaining incense might
another who brought a pan of burning coals from  be, to intimate the acceptableness of those pious
the altar of sacrifice, and, having placed it on the  prayers which accompanied it, as well as to remind
golden altar, departed; a third, who went in with  the worshippers of that sacrifice of a s'weet-smelling
the incense, sprinkled it on the burning coals, and, savour, which was in due time to be offered to God
while the smoke ascended, made intercession for for them, and of that incense which was and is conthe people. This was the part that fell to Zacharias, tinually offered with the prayers of the saints, upon
and the most honourable in the whole service."-  thegoldenaltarthatisbefore the throne, Rev. viii. 3,4.
Macknight.  When he went into the temple of the  Observe, reader, 1st, All the prayers which we offel
Lord-As the original word here is not ro Uepov, but to God here, in his courts, are acceptable and sucrov vaov, it ought to have been rendered, the house, or cessful only by virtue of Christ's intercession in the
sanctuary. The former word, properly signifying  temple of God above. 2d, We cannot expect to have
the temple, comprehended the whole edifice, with all an interest in his intercession, if we do not unite our
its enclosures, piazzas, and other buildings; the lat- own supplications to his, and sincerely and fervently
ter included only what is termed, by way of emi- pray for ourselves. Nor; 3d, is it sufficient for us to
nence, the house, consisting of the vestibule, the holy  be present where God is worshipped, if our hearts
place or sanctuary, and the most holy. The altar of do not join in the worship, and go along with the
incense, on which the perfumes were burned, was in  minister in all the parts of it. If he burn the incense
the sanctuary; the people who were praying with- ever so well; if he pray in ever so pertinent, judiout, were in the temple, ev TO tepw, in the court of cious, and lively a manner, if we be not at the same
Israel, though not in what was strictly called the  time engaged in prayer in concurrence with him,
house of God. See note on Matt. xxi. 12.         what will it avail us?
Verse 10. The whole multitude of the people, &c.   Verses 11, 12. There appeared unto him an angel
-The manner in which the evangelist expresses -About four hundred years had passed since God
himself here, shows that a more than ordinary con- had vouchsafed to his ancient people any supernacourse of the people was in the temple on this oc- tural communication, either by prophecy, the micasion, from which we may infer that it was a sab- nistry of angels, or in any other extraordinary way.
bath, or some high festival time; for often on ordinary  But as he was now about to send them the Messiah,
week-days, few of the people were present at the  and establish through him a new dispensation, by
morning and evening sacrifices, and therefore " four which a new and more spiritual way of intercourse
and twenty men were employed to attend this ser- with himself should be opened and settled, he sends
vice, as representatives of the people of Israel, to  an angelic messenger to announce his intentions,
Jay their hands on the head of the sacrifice, to pray, and prepare their minds for the reception of so great. and to receive the blessing. These were called, a blessing. For as the law, an inferior economy.
from  their office, stationary men."-Macknight. was given at first, in a great measure, by the ministry
This circumstance of there being a multitude present, of angels, it was proper that the gospel, a more ex338                                           (22* )              a




The important office of the              CHAPTER I.                  Baptist foretold by the angel.
A. M. 3398.  12 And when Zacharias saw him,   14 And thou shalt have joy and A. M. 3398.
B.C. 6.                                                                                 B.C. 6.
he was troubled, and fear fell upon  gladness, and q many shall rejoice at
him.                                             his birth.
13 But the angel said unto him, Fear not,  15 For he shall be great in the sight of the
Zachariis: for thy prayer is heard; and thy  Lord, and r shall drink neither wine nor strong
wife Elisabeth shall bear thee a son, and P thou  drink; and he shall be filled with the Holy
shalt call his name John.                        Ghost, S even from his mother's womb.
Judges vi. 22; xiii. 22; Dan. x. 8; Verse 29; Chap. ii. 9; P Verses 60, 63.  q Verse 58. — Num. vi. 3; Judg. xiii. 4;
Acts x. 4; Rev. i. 17.                     Chap. vii. 33.  s Jer. i. 5; Gal. i. 15.
cellent institution, should not want at least an equally    Verses 14-16. Thoug shalt have joy and gladness
extraordinary and honourable introduction.  When  -He shall be such a son as thou shalt have reason
Zacharias saw him, he was troubled —Although he  to rejoice in. As if he had said, Many parents, if
was accustomed to converse with God, yet we see they could foresee what their children will prove,
he was thrown into a great consternation at the ap- instead of rejoicing at their birth, would wish they
pearance of his angelic messenger, nature not being  had never been. But I will tell thee what thy son
able to sustain the sight. Is it not then an instance  will be  al2d then thou wilt not need to rejoice with
of the goodness, as well as the wisdom of God, that trembling, as the best must do at the birth of their
the services which these heavenly spirits render us children, but thou mayest rejoice with triumph. And
are generally invisible?                         meany shall rejoice with thee-All the relations of
Verse 13. But the angel said, Fear not, &c. —  the family will rejoice on the occasion, and all its
Thus encouraging him with great gentleness of as- well-wishers; yea, and all good people, that are
pect and voice. For thy prayer is heard-I do not made acquainted with the circumstances of the case,
come unto thee with a message of terror, but am  and with the character and office the child shall
sent to assure thee, thy prayer is heard, bnd thy  bear.  The word aya2;ltaetC, rendered gladness,
wife shall bear thee a son-" No doubt this good  properly answers to the word exultation, or leaping
man had often prayed for children; but as he seemed  for joy-See 1 Pet. i. 8; iv. 13; Matt. v. 12. For
now to have given up all expectations of that kind, he shall be great-A person of extraordinary emi.
it is reasonable to conclude, that these words chiefly  nence and usefulness, and that not only in the opirelate to his prayers for the deliverance of Israel by  nion of men, but in the sight of the Lord-The
the Messiah, whose appearance was then expected  sovereign and infallible Judge. Those are great
by pious persons conversant in the sacred writings, indeed, that are so in God's sight, not those that are
(Luke ii. 25, 38; xix. 11; xxiii. 51;) and the more  so in the eye of a vain and carnal world. John was
earnestly desired just at this time, as they suffered  to be great in respect of his character, his office,
so many grievous things by the oppression of the  his inspiration, and the success of his ministry, as
Romans and the tyranny of Herod, which toward  the'angel here explains the expression. And shall
the close of his reign grew more and more insup- drink neither wine nor strong drink-As he is to
portable.'" —Poddridge. The priests, it must be ob- preach repentance, and the crucifixion of all sinful
served. in this office, considered themselves as the lusts, affections, and dispositions, in order to the
mouth of the people, and made the welfare of the  remission of sins, he shall show mankind a pattern
nation the subject of their prayers. Therefore, of that self-denial which he enjoins; wholly avoidsince it is reasonable to suppose that Zacharias now  ing a delicate and self-indulging way of living, and
interceded for the coming of the Messiah, in whom  being remarkable for his continued abstinence and
all the families of the earth were to be blessed, we  mortification.  By the word atcepa, here rendered
may consider the angel's words as having a reference  strong drink, fermented liquor of every kind seems
to such a prayer, thus: "The Messiah, for whose  to be intended. Some would confine the term to a
coming thou prayest, is about to be born, for thy  liquor made of dates, the fruit of the palm-tree, a
wife shall bring forth his forerunner."  We may  drink much used in the East: but there does not
observe here with pleasure, that the prayers of pious appear to be any sufficient reason for such a limita
worshippers come up with acceptance before God; tion of its meaning. The word is originally Heto whom no costly perfume is so sweet as the fra- brew, a,   shecher, and is rendered by Buxtorf,
grancy of an upright heart. An answer of peace  inebrians potus, inebriating drink. All fermented
was here returned, when the case seemed to be most liquors, therefore, as being capable of producing this
helpless. Let us wait patiently for the Lord, and  effect, must be understood as implied in it. It is disleave to his own wisdom  the time and manner tinguished from wine, Lev. x. 9; Num. vi. 3; and
wherein he will appear for us. Thou shalt call his elsewhere. He shall befilled with the Holy Ghost
name John-John signifies, the grace or favour of from his mother's womb-Shall be influenced by the
Jehovah. A name well suiting the person who was Spirit of God, even from the instant of his birth.
afterward so highly in favour with God, ind endued  sanctifying his nature, and communicating into him
with abundance of grace; and who opened a way  wisdom and piety in an extraordinary measure, to
to the most glorious dispensation of grace in the  qualify him for the  high and important office to
Messiah's kingdom.                               which he is designated. "In Scripture, to beJfilled
a                                                                339




The important office of the              ST. LUKE.                  Baptistforetold by the an0gel.
A. M. 3398.  16 tAnd many of the children of   18 ~ And Zacharias said unto the A. M. 3398.
B.  6.  Israel shall he turn to the Lord their angel, y Whereby shall I know this       C. 6.
God.                                            for I am an old man, and my wife well stricken
17 u And he shall go before him in the spirit in years.
and power of Elias, x to turn the hearts of the   19 And the angel answering, said unto him,
fathers to the children, and the disobedient 1 to  I am  z Gabriel, that stand in the presence of
the wisdom of the just; to make ready a peo- God; and am sent to speak unto thee, and to
pie prepared for the Lord.                      show thee these glad tidings.
t Mal. iv. 5, 6. —- Mal. iv. 5; Matt. xi. 14; Mark ix. 12.  1 Or, by.  Y Gen. xvii. 17.-  z Dan. viii. 16; ix. 21-23;
x Ecclus. xlviii. 10.                        Matt. xviii. 10; Heb. i. 14.
with the Holy Ghost, commonly signifies, that de- dlucaowv. Nearly to the same purpose is Dr. Dodgree of inspiration by which the prophets anciently  dridge's paraphrase. " According to that prediction
spake. Accordingly in this chapter it is applied to  of Malachi with which the sacred canon concludes,
Elisabeth, to Mary, and to Zacharias, in cases where  he shall meet with such glorious success in his minthey all spake by a particular afflatls. When the  istry, as to convert the hearts of the fathers with
angel, therefore, told Zacharias that his son should  those of the children; that is, he shall bring many,
be filled with the Holy Ghost even from his mother's both of the rising and the declining age, to that real
womb, his meaning (at least in part) was, that he piety toward God, which will be the surest band of
should be very early inspired to teach the doctrines their mutual duty toward each other: and many of
and precepts of true religion. Nor will this seem  those who have hitherto been disobedient to the wisstrange, when it is remembered, that at the age of  dom of the just, that is, insensible of the obligations
twelve years our Lord exercised his prophetical to real religion, which is the greatest wisdom; shall
gifts among the doctors in the temple."-Macknight. he mahe ready, as a people prepared for the Lord.
Many of. the children of Israel shall he turn-By  raising in their minds an expectation of the Messiah,
true repentance and unfeigned faith, productive of  and a disposition to welcome him when he shall apnew obedience; to the Lord their God-Whose  pear."  See the former clause more fully explained
ways they have so generally forsaken, even while  in the note on Mal. iv. 6.
they are professing themselves to be his peculiar   Verses 18-20. Zacharias said, Wfhereby shall I
people, arid boasting in such an extraordinary rela- know this?-In how different a spirit did the blessed
tion to hi m.  In this way John was to prove his Virgin say, How shall this be? Zacharias disbedivine mission.                                 lieved the prediction, as appears from verse 20, and
Verse 17. He shall go before him-Namely, before  therefore was justly punished: Mary had no doubt
Christ; in the spirit and power of Elias-With the  of the fulfilment of wyhat was foretold, but only insame integrity, courage, austerity, and fervour, and  quired concerning the manner of it. And the angel
the same power of God attending his word. The  said, I am Gabriel-" I am the same servant of God
son of Zacharias equalled, if not exceeded, Elijah in  (so the name Gabriel signifies, being, by interpretazeal for God, in severity of manners, in fortitude, tion, vir Dei, a man or servant of God) who, as the
and in sustaining persecutions. "For he was clad  Scripture informs thee, appeared anciently to the
in a garment of camel's hair, fed on locusts and wild  Prophet Daniel with a message concerning the Meshoney, rebuked sinners of the highest distinction  siah. And now I am not come of myself, but I am
with great boldness, and was put to death on that sent of God to communicate to thee the glad tidings
account. He had the power also of Elijah; for of the near accomplishment of the things which I
though he did nomiracle, he was honoured with the  long ago showed to Daniel at a great distance.
like success in restoring the lost spirit of true reli- Thou, therefore, whose advanced age ought to have
gion among his countrymen. Nay, he even excelled  been venerable by an advanced knowledge of divine
Elijah in that which is properly the power of a pro- things, as well as by a strong faith in the power of
phet, and to which all other gifts are subservient, the  God, art deserving of much blame, for calling in
power of converting men; being in this more suc- question the truth of my message, especially as by
cessful without miracles than Elijah had been with  the prophecies of Daniel thou mightest have underthem."  To turn the hearts of the fathers to the chil- stood that this is the period determined for the comdren-Toreconcile those that are at variance, to put ing of the Messiah and his forerunner."  There
an end to the most bitter quarrels, such as are very  seems to be a remarkable gradation in the angel's
frequently those between the nearest relations; and  words here, enhancing the guilt of Zacharias's unthe disobedient to the wisdom of the just-Or, the  belief. As if he had said, I am Gabriel, a holy angel
ri ghteous. And the most obstinate sinners to true  of God, yea, one of the highest order, even of those
wisddm, which is only found among them that are  who stand in the presence of God. Not only so,
righteous before God.  Dr. Waterland reads, To  but I am now peculiarly sent from God, and that
turn the hearts of the fathers with the children, with a message to thee in particular: nay, and to
(thus also Dr. Hammond,) and the disobedient to a  show thee glad tidings, such as ought to be received
sense of righteousness; Greek, Kat aretOetl eV EYpovsae t with the greatest joy and readiness.  And behold
340                                                               a




Zacharias, for his unbelief;            CHAPTER I.'                    is deprived of his speech.
A. M. 3398. 20 And, behold, a thou  shalt be oned unto them, and'emained speech- A. M. 3398.
dumb, and not able to speak, until less.                                      B. C.6.
the day that these things shall be perform-   23 And it came to pass, that as soon as b the
ed, because thou believest not my words, which  days of his ministration were accomplished, he
shall be fulfilled in their season.             departed to his own house.
21 And the people waited for Zacharias, and   24 ~[ And after those days his wife Elisamarvelled  that he tarried  so long  in  the  beth conceived, and hid herself five months,
temple.                                         saying,
22 And when he came out, he could not  25 Thus hath the Lord dealt with me in the
speak unto them: and they perceived that he  days wherein he looked on me, to c take away
had seen a vision in the temple; for lie beck- my reproach among men.
a Ex. iii. 26; xxiv. 27.. b 2 Kings xi. 5; 1 Chron. ix. 25.  C Gen. xxx. 23; Isa. lv. l; liv. 1, 4.
thou shalt be dumb-The original word, cw6og, signi- tion were accomplished-Though he was both deaf
fies deaf as well as dumb: and it seems plain that and dumb, he was still able to burn incense, and perhe was as unable to hear as he was to speak; for his form the other duties of his office. He therefore
friends were obliged to make signs to him, that continued at the temple till the time of his minhe might understand them, verse 62.  Thus the  istration was ended; when he returned to his house;
angel gave him a sign, which was also a chastise- which is generally supposed to have been at Hebron,
ment of his offence. Because he had sinned with  a city of the priests, about twenty miles from Jeruhis lips, the angel struck him dumb, declaring that salem. See on verse 39. And after these dayshe should continue so till the message, the truth of Probably very soon after; his wife Elisabeth conwhich he doubted, was verified by the accomplish- ceived-According to the prediction of the angel;
ment.                                           and hid herself five mnonths-Retired from company,
Verses 21, 22. And the people-Who had been  that she might have the more leisure to meditate on
praying in the court of the temple, while the incense  the wonderful goodness of God toward her and her
was burving; waitedfor Zacharias —To come out husband, and might praise him for it, and rejoice
and bless them; for so the priests used to do after therein. Or, as some think, she kept herself retired,
burning the incense; and marvelled that he tarried  and avoided seeing company, that she might conso lOng, Ev 7r6 XpovtLeLV av-ov, at his delaying, or, ceal her pregnancy for a while, lest she should ex-.spending time in the temple; ev 7-d vaw, in the house, pose herself to ridicule by speaking of it before she
or sanctuary. See note on verse 9. All that is knew certainly that it was a reality. Saying, Thus
here said to have taken place between the angel and  hath the Lord dealt with me —Hath miraculously
Zacharias, might have passed in a few minutes; interposed, and done this great work for me; in t7e
since, therefore, the people took notice of his con- days'wherein he looked tupon me- -In his own good
tinuing so much longer than was usual in the holy  time, in which he hath had respect to me, to take
place, it is probable, that after the angel had left away my reproach-Namely, barrenness, which
him, he employed some time in secret devotion, to was a great reproach among the Jews. To which
which the mixture of holy affections that would  may be added, "that a branch of the family of Aaron
naturally arise in his mind on so great and extraordi- should fail, would be looked upon as a particular
nary an occasion would powerfully incline him; and  calamity, and might be interpreted as a judgment;
while thus occupied, he mfiight easily forget how fast and so much the rather, considering the many prothe moments passed away.  WAhen he came oust, he mises God had made to increase the families of his
could not speak unto them-A circumstance which  obedient people."  Thus Dr. Doddridge, who takes
must have greatly astonished them; and they  occasion here to observe further, "that, considering
perceived that he had seen a vision —That is, a how the whole Jewish polity was interwoven fwith
divine vision; in the temple-Or holy place. As those acts of religion which were to be performed
the signs which he made, left them  no room to  by the priests alone, it might seem wonderful that
doubt. that some extraordinaly and supernatural no provision at all should be made for entailing the
revelation had been made to him by God. For he priesthood on any other family, if that of Aaron
beckoned unto them, and remained speechless-He  should happen to be extinct. Leaving this contincontinued deaf and dumb during the remainder of gency unprovided for, was, in effect, putting the
his stay at Jerusalem; a circumstance wisely ordered  whole credit of the Jewish religion upon the perby Providence to awaken agreater and more general petual continuance 6f the male branches of that
expectation, as to the event of so strange an occur- family; an issue on which no man of Moses's prurence; which, as a great multitude were now present dence, nor indeed of common sense, would have
in the court of the temple, (see verse 10,) would of rested his legislation, if he had not been truly concourse be widely spread, not only through Jerusa- scious of its divine origin, especially after two of
lem but all Judea.                              Aaron's four sons had been cut off in one day, for
Verses 23-25. As soon as the days of his minizistra- a rash act in the execution of their office, as sooI1 as
~~~~~~~~~~~~a             ~~~341




Gabriel announces the birth              ST. LUKE.                 of Christ to the Virgin Mary.
A. M. 3398.  26 "f *And in the sixth month the   28 And the angel came in unto her, A. M. 3398.
angel Gabriel was sent from God unto  and said, e Hail, thou that art 2 highly
a city of Galilee, named Nazareth,              favoured, f the Lord is with thee: blessed art
27 To a virgin d espoused to a man whose  thou among women.
name was Joseph, of the house of David; and   29 And when she saw himt, g she was troubled
the virgin's name was Mary.                     at his saying, and cast in her mind what
* Annunciation of the B. V. Mary, gospel, verse 26 to verse 39.   2 Or, graciously accepted, or, much graced: verse 30. —f Judg.
B. C. 5.-d Matt. i. 18; Chap. ii. 4, 5.-e Dan. iv. 23; x. 19. vi. 12.-g Verse 12.
they were initiated into it, and died without any  The Lord is with thee-Or, The Lord be with
children, Num. iii. 4.                          thee, as Dr. Campbell renders Kvptos lera e: Blessed
Verses 26, 27. In the sixth month-Namely, after art thou among women —That is, according to the
Elisabeth had conceived; the angel Gabriel-The  Hebrew idiom, thou art the happiest of all the
same angel who had been the messenger of such  women that ever lived. It must be observed, that
good news to Zacharias; vwas sent from God unto  this salutation gives no room for any pretence of
a city of Galilee-A country which lay " in the most paying adoration to the virgin; as having no appearnorthern part of Palestine, and was bounded on the  ance of a prayer, or of worship offered to her.
north by Lebanon and Syria, on the bwest by Phce- Besides, similar expressions are applied to others.
nicia, on the south by Samaria, and on the east by  H Iail, is the salutation used by our Lord to the
Jordan and the sea of Tiberias. Yet, from the gos- women after his resurrection: thou art highlyfapels it appears, that a part of the country north  voured, or, hastfound favour qith God, is no more
of the sea and eastward of Jordan was reckoned  than was said of Noah, Moses, and David.  The
Galilee: which, therefore, comprehended the pos-. Lord is with thee, was said to Gideon, Judges vi. 12;
sessions of the tribes of Issachar, Zebulon, Naphtali, and, Blessed shall she be above ivomen, of Jael,
and Asher. It was divided into Upper and Lower Judges v. 24. " The Church of Rome," observes a
Galilee, whereof the former was called Galilee of pious writer, " saying ten Ave Marias for one Pater
the Gentiles, Matt. iv. 15, because it bordered upon  Noster, idolatrously uses these words as a prayer to
the Gentile nations, and was partly inhabited by  the holy virgin, whereas they are only a salutation;
them. Of the populousness and fertility of this declaring that she above all women had the honour
country see notes on Matt. xv. 16. Named Naza- freely conferred by God upon her, to be the mother
reth-A small city in the tribe of Zebulon, now  of the Messiah. The original word, qEXapCTur!evs,?
reduced to a very low and contemptible condition, signifies, not full of grace, but freely beloved.
Matt. ii. 23. To a virgin espoused-It was cus- Compare Mary with other renowned women, and
tomary among the Jews, for persons that married to  what had she, besides this favour, more than they?
contract before witnesses some time before. And as Had she the spirit of prophecy? so had they. Had
Christ was to be born of a pure virgin, so the  she the spirit of sanctification? so had they: and
wisdom of God ordered it to be of one espoused, she had no more immunity fnd freedom from sin
that to prevent reproach he might have a reputed  and death than they. Accordingly the angel says,
father, according to the flesh.  To.7oseph, of the  Blessed art thou among women, not, Blessed art
house of David-Joseph was a descendant of King  thou above women. How senseless are they, 1st, In
David, though now in low circumstances. It is of turning a salutation into a prayer! 2d, In making
the greatest importance to prove that Christ was use of these words upon every occasion, which were
lineally descended from  David, this being one of spoken by an angel upon a special occasion! 3d, In
the characteristics of the Messiah; but certainly this  applying these words to her now in heaven, which
cannot be inferred from the genealogy of Joseph, suited With her only when she was here on earth,
because he was only the reputed father of Christ: saying, Full of grace, to her who is full of glory,
nor is it necessary to understand the evangelist here  and, The Lord is with thee, to her who is with the
as speaking of Joseph's being of the house of David. Lord!"
His words may be understood differently, as indeed    Verses 29, 30.  WThen she saw  him  she was
they are read by Dr. Whitby and many others, thus: troubled —Ale apaxyd, distuLrbed or perplexed; at
to a virgin of the house of David, (espoused to a  his saying-A salutation so unusual from a being
man whose namne was Joseph,) and the virgin's  of a superior order (for such his form, which was
name was Mary. What strengthens this interpre- more than human, bespoke him to be) put Mary into
tation is, that this and the preceding verse refer a great perturbation of spirit; and no wonder; for if
wholly to the virgin, who is described by the place  Zacharias, a venerable and aged minister of God,
of her residence, Nazareth; by her relation to  and one accustomed to have intercourse with heaven,
Joseph, being espoused to him; by her lineage and  was amazed at the appearance of an angel, how
descent, of the house of David; and by her name, much more might a young virgin be so, her sex
Mary.                                           peculiarly subjecting her to the passion of fear.
Verse 28. The angel said, Hail, thou that art high- And she cast in her minzd-At/,e2oyte,7o, she reasonzed
ly favoured —Greek, KexapLrcuev,   - -who  hast found  with herself; what manner of salutation this should
mercy, or favour, with God, as it is explained, ver. 30. be —WhatL should be its intention, and from what
342                                                               a




The angel informs Mary of the            CHAPTER I.                conception and birth of Jesus.
A.M. 3398. manner of salutation  this should  the Son of the Highest; and' the A. M. 3398.
be.                                   Lord God shall give unto him  the
30 And the angel said unto her, Fear not, throne of his father David.
Mary: for thou hast found favour with God.    33 m And he shall reign over the house of
31 hAnd behold, thou shalt conceive in thy  Jacob for ever; and of his kingdom  there
womb, and bring forth a son, and i shalt call shall be no end.
his name JESUS.                                   34 Then  said Mary unto the angel, How
32 He shall be great, k and shall be called  shall this be, seeing I know not a man?
hIsa. vii. 14; Matt. i. 21.- i Chap. ii. 21..  k Mark v. 7. cxxxii 11; Rev. iii. 7. —mDan. ii. 44; vii. 14, 27; Obad.
12 Sam. vii. 11,12; isa. ix. 6, 7; xvi. 5; Jer. xxiii. 5; Psa. 21; Mid. iv. 7; John'xi. 34; Heb. i. 8.
original it could come. It is not improbable but the gospel, together with an exercise of government
she suspected that it might possibly proceed from  over the world, by which all events are ordered, so
the artifice of some evil spirit, to inspire her with  as to promote the empire of righteousness in the
sentiments of vanity and pride. And the angel-  hearts of men. This distinction removes the diffiSpeaking with a gentle and smooth accent, in order culty arising from 1 Cor. xv. 28, where we are told,
to remove her doubts, and inspire her with confi- that after the worlds are judged, Christ shall deliver
dence and courage; said, Fear not, Mary-Thus up the kingdom to God the Father; compared with
preparing her for the reception of his message; for what Gabriel said to Mary, on this occasion, and
all passions, but particularly that of fear, disquiets  with the other passages of Scripture, which affirm
the heart, and makes it unfit to receive messages that our Lord's kingdom shall be everlasting. hIis
from God. For thou hast found favour with God  temporal kingdom, or the gospel dispensation, will
-And I have no other design but to assure thee  end with the world, being of no further use. At
of it. Observe, reader, those that have found fa- that period, likewise, he will deliver up to God the
vour with God ought not to give way to disquiet-. government of the world, that was committed to
ing, distrustful fears. Does God favour thee? then  him for the good of his church, after having accomfear not, though the world frown upon thee. Is he  plished the end of his coming by putting down all
for thee? then it signifies little wvho is against thee. rule, and all authority, and power opposite to God's.
Verses 31-33. Behold, thou shalt conceive in thy  But his spiritual kingdom, or the dominion of rightwomb-Though a virgin, strange to say, thou shalt cousness in the minds of reasonable beings, which
have the honour of being a mother; thou shalt he came down to establish. will continue with them
bringforth a son, and that son no ordinary person, to all eternity; and Jesus will still preside as head
but the restorer of human nature, and Saviour of  over the redeemed society in heaven, and perform
the world; and therefore thou shalt call his name  such acts of government as their condition allows
Jesus —Or Joshua, a Saviour. He shall be great-  and circumstances require, though still in suborGreat indeed! greater than all others that ever dination to the Father.  See 1 Cor. xv. 28, and
partook of the human nature: great in respect of  Macknight."
his person, his offices, and his kingdom: for he shall   Verses 34-38. Then said Mary, How shall this
be called, and shall be, the Son of the Highest-And  be-How can I immediately conceive a child, (for
that in a peculiar sense, a sense in which no man or so the angel meant, and so she understood him to
angel is or can be God's son, being not only un- mean,) seeing Iknow not a man?-Thiswas notthe
speakably dear to him, as ason is dear to his father, language of distrust, or of doubt, respecting what the
but of the same nature with him, as a son is of the  angel said, but of a desire to be further instructed,
same nature with his father. Therefore, the Lord  for the direction of her conduct. She so inquired
God shall give unto him the throne of his earthly  concerning the manner, as not to doubt of the fact.
father, David-Or the throne typified by that of  Some would render the clause, What? shall this
David. And he shall reign over the house of Jacob  be, if Ihave no intercourse with a man? as if she
-The spiritual Israel, even over all who imitate the  desired to be resolved, whether the birth were to be
faith and obedience of that good patriarch; and of produced in a common, or a miraculous manner.
his kingdom there shall be no end-So Isaiah, chap. But it is much more natural to suppose, that she
ix. 8, Of the increase of his government and peace  understood the former words as an intimation that
there shall be no end. All other kingdoms have  the effect was immediately to take place, to which
had, or shall have, their periods, but the gospel her present circumstances seemed, humanly speakchurch, which is Christ's kingdom, shall continue  ing, an invincible objection. She, however, asks no
for ever; first on earth, in its militant state, and then  sign for the confirmation of her faith, as Zacharias
in heaven, in a state triumphant. See the notes on  had done, nor insinuates that she would not believe
the places referred to in the margin. " The king- till a miracle was wrought to convince her; but
dom of Christ," the reader must observe, " is two- only that she did not understand how her pregfold: Ist, His spiritual kingdom, or the dominion  nancy could be effected in her virgin state, and deof righteousness in the minds of men. 2d, His sired him to explain it to her, not doubting but it
temporal kingdom, or the outwvard dispensation of was possible.  TWherefore, the weakness of her
a?43




The joyful meeting of Elisabeth          ST. LUKE.                       and the Virgin Miary.
A.M.3398.  35 And the angel answered and  word.  And the angel departed from  A. M. 3395.
said unto her, " The Holy Ghost shall her.  *
come upon thee, and the power of the Highest  39 ~ And Mary arose in those days, and
shall overshadow  thee: therefore  also  that wvent into the hill-country with haste, sinto
holy thing which shall be born of thee, shall a city of Juda,
be called ~ the Son of God.                      40 And entered into the house of Zacharias,
36 And behold, thy cousin Elisabeth, she and saluted Elisabeth.
hath also conceived a son in her old age; and   41 And it came to pass, that when Elisabeth
this is the sixth month with her who was heard the salutation of Mary, the babe leaped
called barren:                                 in her womb: and Elisabeth was filled with
37 For P with God nothing shall be impos- the Holy Ghost.
sible.                                           42 And she spake out with a loud voice and
38 And Mary said, Behold the handmaid q of said, tBlessed art thou among women, and
the Lord; be it unto me according rto thy  blessed is the fruit of thy womb.
n Matthew i. 20.  o Matthew xiv. 33; xxvi. 63, 64; Mark xix. 26; Mark x. 27; Chapter xviii. 27; Romans iv. 21.
i. 1; John i. 34; xx. 31; Acts viii. 37; Romans i. 4.- P Gene- q Psalm cxvi. 16.-r Genesis xvii. 17-S Joshua xxi. 9-11.
sis xviii. 14; Jeremiah xxxii. 17; Zechariah viii. 6; Matthew t Verse 28; Judges v. 24.
apprehension being consistent with faith, and her aged priest, had found it so difficult to credit: and
request being conceived with modesty and humility, thus does God, as it were, out of the mnouth.s of
the angel told her that the wonderful event should  babes and sucklings perfect his praise. It is not
be accomplished by the interposition of the Holy  improbable, that this time of the virgin's humble
Spirit, and special energy of the power of God, faith, consent, and expectation, might be the very
who would preserve her reputation entire, at least time of her conceiving.
in the opinion of impartial judges, and protect her   Verses 39-45. ilMary arose in those days-That
from any injury which this mystery might expose  is, soon after the time that she had received the ex
her to; for, by the Jewish law, a severe punish- traordinary message mentioned above; and wcent
ment was inflicted on women betrothed, who proved  into the hill-country-Where Elisabeth dwelt, alwith child before cohabiting with their husbands. though it was at least seventy miles distant from
Therefore also-Because thou shalt conceive by  Nazareth. It is probable she was eager to know
the immediate operation of the Holy Ghost; that the certainty of her cousin's pregnancy, which the
holy thing which shall be bornz of thee-That holy  angel had mentioned, to show her the possibility of
offspring of thine; shall-With regard to this mira- her own. into a city of iuda-Probably Hebron,
culous conception, as well as another, and yet greater which belonged to the house of Aaron, and was sitconsideration, be called the Son of God.  And be- uated in Judea, the mountains of which, running
hold, thy cousin Elisabeth, &c. —For the confirma- from south to north, gave the name of the hill-couztion of her faith the angel acquaints her with the  try to a part of it. And saluted Elisabeth —hnmepregnancy of her relation Elisabeth, who was then  diately on her entering Zacharias's house: and she
past the age of child-bearing; that being a thing  no sooner spake than the child in the womb of Elisasimilar, though inferior, to her own pregnancy, beth leaped, as transported with joy, as if sensible
which he had been predicting. Mary and Elisabeth  of the approach of Him whose forerunner he was
might be cousins, as the text affirms, although the  appointed to be. And the holy woman Elisabeth
former was a descendant of David, and the latter a was so enlightened by the extraordinary influence
daughter of Aaron; because the law, Num. xxxvi. of the Holy Ghost, that she instantly knew  her
6, forbidding women to marry out of their own  cousin Mary had conceived with child of the Mestribes, related only to heiresses, and consequently  siah, and therefore saluted her by the grand title of,
did not include the tribe of Levi, which had not the nmother of my Lord. Being also in a divine and
heritable possessions that could be alienated by such  prophetic ecstasy, she uittered things which had an
marriages. Accordingly, Lev. xxii. 12, it is sup- evident relation to the particulars of Mary's interposed a common case, that a priest's daughter might view with the angel; things, therefore, which she
be married to a stranger. And Mary said, Behold  could only know by revelation; so that she astonthe handmaid of the Lord, &c.-In this answer ished Mary exceedingly, and exalted her faith
Mary expressed both great faith and great resig- beyond every doubt. And she spake zwith a loud
nation. She believed what the angel had told her voice —Such as testified the greatness of the emotion
concerning her conception, and wished for it; not of her mind; and said, Blessed art thouz among
regarding the inconveniences she might be exposed  rvomen —The same salutation wherewith Gabriel
to thereby, well knowing that the power of God I had addressed Mary; and blessed is the fruit of
could easily protect her.  Thus Mary, though a thy womb-Alluding probably to the child's being
young virgin, readily believes an event much more the promised seed in whom all the families of the
wonderful than that which Zacharias, though an  earth were to be blessed, and who for that reason
344                                                              a




The prophecies and praises              CHAPTER I.                       of Elisabeth and Mlary.
A. M. 3898. 43 And whence is this to me, that the   47 And my spirit hath rejoiced in A. M. 3898.
mother of my Lord should cometo me?  God my Saviour.
44 For lo, as soon as the voice of thy saluta-   48 For the hath regarded the low estate of
tion sounded in mine ears, the babe leaped in  his handmaiden: for behold, from  henceforth
mly womb for joy.                               u all generations shall call me blessed.
45 And blessed is she 3that believed: for   49 For he that is mighty x hath  done to
there shall be a performance of those things  me great things; and Yholy is his name.
which were told her from the Lord.               50 And Z his mercy is on them that fear him,
46 ~ And Mary said,. My soul doth magnify  from generation to generation.
the Lord,                                         51 a He hath showed strength with his arm;
3 Or, which believed that there. - 1 Sam. ii. 1; Psa. xxxiv. 2,   U Mal. iii. 12; Chap. xi. 27.-x Psa. lxxi. 19.  Y Psa. cxi. 9.
3; xxxv. 9; Hab. iii. 18.-t 1 Sam. i. 11; Psa. cxxxviii. 6.   Z Gen. xvii. 7; Ex. xx. 6.-a Ps. xcviii. 1; Is. xl. 10; ii. 9; lii. 10..   _~~~~~~. _._     _ ______ _:_ — _ _ ~_.:_ _
was blessed himself. Psa. lxxii. 17. And whence is  Jests, the Saviour. And she rejoiced in hope of
this, that the mother of my Lord should come to me? salvation through faith in him, which is a blessing
-If Elisabeth had notbeen extraordinarily inspired, common to all true believers, more than in being
she could not so much as have suspected that Mary  his mother in the flesh, which was an honour pecuwas to be the mother of the Messiah; but this being  liar to her. And certainly she had the salme reason
revealed to her, she was greatly struck with the  to rejoice in God her Saviour that we have: because
honour that was done her, and expressed her sense  he had regarded the loqv estate of his handmzaidlthereof by asking, in a rapture of astonishnzent, how  In like mlanner as he regarded our low estate; and
it came to be conferred upon her. As if she had  vouchsafed to come and save her and us, when we
said, "How have I deserved this honour, that the  were reduced to the lowest estate of sin and misery.
mother of the Messiah, my Lord and Saviour, All generations shall call me blessed-Macpatac,
should deign to visit me?"  And blessed is she that shall call mne happy. So Dr. Doddridge, who justly
believed-Here Elisabeth plainly commends the  observes that there are several other texts inwhich
faith and humility which Mary had expressed, Faeaptoc should rather be rendered happy, than
when the angel assured her that she should be- blessed, which is the proper signification of iv2.oy7come pregnant in her virgin state; contrary to the  TOg. See 1. Tim. i. 11; vi. 15; Rev. xx. 6.
behaviour of Zacharias, who, it seems, had informed    Verses 49-51. HIe that is mighty-Beyond all our
Elisabeth by writing of all that had happened, or conceptions, even the Almighty God, to whom this
she might come to the knowledge of it by revela- strange event is not only possible, but easy; hath
tion.  For there shall be a performance of those  done to me great things-Miracles, as the words
things, &c. -Dr. Campbell reads this clause in con- jzeya2za and jteyaceua often signify in the Old Testanection with the precedirng, thus: Happy is she nment, being applied by the LXX. to the miracles
who believed that the things which the Lord hath  wrought inEgypt, and in the wilderness. Probably,
promised her shall be performed; understanding the  Mary had now in her eye her miraculous conceplatter clause to be the object of Mary's faith: and  tion of the Messiah, being astonished that God should
for this reading he assigns solid reasons. Indeed, it have chosen her, a person of the mleanest condition,
is the reading of the margin,.                  to be his mother. Yet from her belief of the divine
Verses 46-48. And Mary said-Under a prophetic  perfections, she was convinced that all was done in
impulse, several things which perhaps she herself  wisdom and truth, and therefore she adds, and holy
did not then fully understand. Having heard Elisa- is his name. And his mercy is on them that fear
beth speak, as above related, she likewise was filled  him-rIt always has been so; he has ever looked on
with the Holy Ghost, and under his influence ut- them with an eye of peculiar favour, wcho have
tered extempore a hymn, remarkable for the beauty I looked up to him with an eye of filial fear. But he
of its style, the sublimity of its sentiments, and the hath manifested his mercy, so as he had never done
spirit of piety which runs through the whole of it: before, in sending his Son to bring in an everlasting
and manifesting the deep sense she had of her own  righteousness, and work out an everlasting salvation
unworthiness, and of the goodness of God in choos- for them that fear him, and this from generation to
ing her to the high honour of being the Messiah's generation: for there are gospel privileges, transmother. It is observable, most of the phrases which  mitted by entail, and intended for perpetuity. Those
she uses are borrowed from the Old Testament, that fear God, as their Creator and Judge, are enwith which the pious virgin seems to have been  couraged to hope for mercy from him, through their
very conversant; especially from the song of Han- Mediator and Advocate; and in him mercy is settled
nah, in which there were so many passages remark-  upon all such, while the world stands. In Christ
ably suitable to her case. See I Sam. ii. i-iO.  IMy;% he keepeth mercy for thousands. He hath showeed
spirit hathrejoiced in God my Saviour-She seems strength with his arm-That is, he hath shown
to turn her thoughts here to Christ himself, who was the exceeding greatness of his power. She speaks
to be born of her, as the angel had told her he should  prophetically of those things as already  done
be the Son of the Highest, whose name should be  which God was about to do by the Messiah. Gro~
a                                                               345




The Virgin Mary's song of praise.        ST. LUKE.                    Birth of John the Baptist.
A. M. 3398. b he hath scattered the proud iln the   55 f As he spake to our fathers, to A. M. 3398.
imagination of their hearts.          Abraham, and to his seed for ever.
52 c He hath put down the mighty from their   56 And  Mary abode with her about three
seats, and exalted them of low degree.          months, and returned to her own house.
53 d He hath filled the hungry with good   57 ~' Now Elisabeth's full time came that
things, and  the rich  he hath  sent empty  she should be delivered; and she brought
away.                                           forth a son.
54 He hath holpen his servant Israel, e in   58 And  her neighbours  and  her cousins
remembrance of his mercy;                       heard how the Lord had showed great mercy
b Psa. xxxiii. 10; 1 Pet. v. 5.-c 1 Sam. ii. 6, &c.; Job v. 11;   f Genesis xvii. 19; Psalm cxxxii. 11; Romans xi. 28; GaPsa. cxiii. 6.-d 1 Sam. ii. 5; Psa. xxxiv. 10.  e Psa. xcviii. 3; latians iii. 16.-* St. John Baptist's day, gospel, verse 57 to
Jer. xxxi. 3, 20.                               the end.
tius observes, that God's great power is represented  wholly overthrown. They were brought down by
by his finger, his greater by his hand, and his God from that height of dignity to which, in their
greatest by his arm. The production of lice was own imagination, they had exalted themselves; and
by the finger of God, Exod. vii. 18; and the other a person in the meanest condition of all the royal
miracles in Egypt were done by his right hand, seed was raised to it."  He hath filled the hungry,
Exod. iii. 20. But the destruction of Pharaoh and  &c.-" Both the poor and the rich are here reprehis host in the Red Sea was brought to pass by his  sented as waiting at God's gate in the condition of
arm, Exod. xv. 16. Wherefore the virgin's mean- beggars, the rich in expectation of receiving the
ing is, that in this dispensation of his providence, honotur of giving birth to the Messiah; the poor in
God mightily manifested his sovereign power. He expectation, not of that blessing, but hoping for such
hath scattered the proud, &c. —In the course of  small favours as suited their condition. While they
God's providence it is his usual method to cross the  wait in this state, God, by an exercise of his sovexpectations of men, and proceed quite otherwise  ereignty, bestows the favour, so much courted by
than they promise themselves. Proud men expect the rich, on a poor family, to its unspeakable satiswith ease to effect their purposes, and carry all be- faction, and sends the rich away disappointed and
fore them; but he scatters them in the imagination  discontented."  See Macknight, and notes on 1 Sam.
of their hearts; breaks their measures, blasts their ii. 3-9.  He hath holpen his servant Israel-Dr.
projects; nay, and brings them low by those very  Campbellreads this and the next verse, He supportcounsels, with which they thought to advance and  eth Israel hisservant, (ashe promised toourfathers,)
establish themselves.  Some read this clause, He  ever inclinedton mercytowardAbraham andhisrace.
hath scattered those that prided themselves in the The word avreXa6ero, here rendered he hath holpen,
imagination, or thought, of their heart. But the  properly signifies, to interpose in favour of a person
words will better bear the translation which we give  in great necessity or extreme danger; and also to
them, which certainly expresses a more emphatical hold by the hand, to sustain from falling, or to lift
sense, and one "peculiarly applicable to the gospel, up when fallen, and so to afford aid or help; this he
in which God doth not only cast down imagina- hath done, saith the virgin, in remembrance of his
tions and every high thing, &c., (2 Cor. x. 5,) by the  mercy; for then God is said signally to remember
humbling scheme of his recovering grace, but hath  his people, when, after a long oppression, in which
remarkably confounded his most insolent enemies in  he seemed to have forgotten them, he works a
their own most elaborate projects, and established his mighty salvation for them, (see Psa. cxxxvi. 23.)
sacred cause by the violent attempts they have made And he did this, also, in pursuance of his promise
to suppress it: compare Psa. ii. 1-3; a triumph of made to our forefathers, to send the Messiah to be
divine wisdom, of which succeeding ages furnish out an everlasting blessing to all that should believe in
memorable and frequent instances." —Doddridge.    him, and so become the seed of Abraham by faith.
Verses 52-56. He hath put down the mighty from  And Mary abode with her about three months-Till
their seats-The mighty think to secure themselves very near the time of her delivery; and returned to
by might in their seats, but he puts them down and  her own house-Having, to her unspeakable satisoverturns their seats; while, on the other hand, faction and great comfort, found all things as the
those of low degree, who despaired of ever ad- angel had told her; and soon after took a journey
vancing themselves, and thought of nothing else with Joseph to Bethlehem.
but being very low, are wonderfully exalted. To    Verses 57-66. Nowv Elisabeth's full time cameapply this to the subject which gave occasion to this Exactly according to the prediction of the angel;
divine hymn: "The kings who sprang from David, that she should be delivered-Though this child was
had, no doubt, one after another expected to be the  conceived in the womb by a miracle, he continued
parents of the Messiah; and when the kingdom was in the womb according t~o the ordinary course of
talien from them, such of the royal progeny as nature, as did our Saviour also. Promised mercies
were in the highest station, would reckon this their are to be expected when the full time for them is
certain and high privilege. But novw their hope was come, and not before.  4nd her nzeighbours and
346                                                              a




Naming of the Baptist.                  CHAPTER I.                Zacharias's hymn of praise.
A.M. 3398. upon her; and g they rejoiced with  wrote, saying, k His name is John. A. M. 3398.
her.                                 And they marvelled all.
59 And it came to pass, that h on the eighth   64 1And his mouth was opened immediately,
day they came to circumcise the child; and  and his tongue loosed, and he spake, and
they called him Zacharias, after the name of praised God.
his father.'                   65 And fear came on all that dwelt round
60 And his mother answered and said, i Not about them: and all these " sayings were noised
so; but he shall be called John.               abroad throughout all m the hill-country of Judea.
61 And they said unto her, There is none   66 And all they that heard them  laid them
of thy kindred that is called,by this name.    up in their hearts, saying, What manner of
62 And they made signs to his father, how  child shall this be!  And   the hand of the
he would have him called.                      Lord was with him.
63 And he asked for a writing-table, and   67 ~1 And his father Zacharias P was filled
Verse 14.-hGen. xvii. 12; Lev. xii. 3.-i Verse 13. n Chap. ii. 19,51. ~Gen. xxxix. 2; Psa. lxxx. 17; lxxxix. 21;
k Verse 13.  1 Verse 20.-4 Or, things.  m Verse 39.      Acts xi. 21.-P Joel ii. 28.
cousins rejoiced with her-Having heard that the  audible, articulate voice, he praised God in holy
Lord, in so illustrious and remarkable a manner, raptures, to the astonishment of all present. And
had magnified his mercy to her, they came together fear-That is, a religious awe and fear of offending
to testify their joy, and sincerely congratulated her God; came on all that dwelt round about them;
on the happy occasion. And on the eighth day they  and all these sayings (or rather things, as ra ps/uara
came to circumcise the child-According to the ap- here signifies, and as it frequently does elsewhere)
pointment in the law: not before that day, because wrere noised abroad, &c. —Being very extraordinary
the mother was considered as unclean seven days, events, they were much talked of in that country,
Lev. xii. 1, 2; and so was the child, by touching  and people formed many conjectures concerning
her, and therefore was not then fit to be admitted  the child. And the hand of the Lord was with him
into covenant: moreover, till that time he was weak, -Here, by the hand of the Lord, we are not to unand could not well endure the pain of circumcision. derstand the spirit of prophecy, which is frequently
And they called him Zacharias, after the name of the meaning of the expression in the book of Ezehis father-The law did not enjoin that the child  kiel; but that he was remarkable, even from his
should have his name given him at circumcision; but infancy, for the qualities both of his body and mind;
it was customary to do it then, because at the institu- and was favoured in an eminent degree with the
tion of the rite, God changed the names of Abraham  grace, protection, and blessing of God. It is of imand Sarah, Gen. xvii. 5, 16. And his mother said, portance to observe here, that the extraordinary
Not so; but he shall be called John-In this she circumstances above mentioned; namely, "the apmight be influenced by revelation; or Zacharias pearing of the angel to Zacharias in the temple;
might have explained the whole affair to her in  Zacharias's dumbness; Elisabeth's pregnancy when
writing. They said, There is none of thy kindred  past the age of child-bearing; and the restoration
-None of the relations of thy family that is called  of Zacharias's speech on the day of his son's cirby this name; and therefore, if he may not have his cunmcision; were all wisely ordered by Providence
father's name, yet let him have the name of some to accompany the conception and birth of John,
of his kindred, who will consider it as a token of re- that he, who was the Messiah's forerunner, might
spect to havesuchachildnamed from them. Andthey  not seem an obscure and ordinary man, but one that
made signs to his father, &c.-Wishing to know his was the peculiar object of the decrees and counsels
mind in the matter, for it was properly his office to  of heaven. He was introduced into the world in
name the child. From their inquiring of him by  this magnificent manner, that the attention of his
signs, we may conclude with certainty he was deaf countrymen being awakened, and high expectations
as well as dumb. He asked for a writing-table-  of him raised, he might execute the duties of his
HIvaK dov, either a tablet, or little book. The an- ministry with greater advantage, and effectually
cients frequently wrote on a thin board, smeared  prepare the people for receiving the Messiah, who
over with wax. And he wrote, His name is John-  was soon to appear in person."-Macknight.
The name which the angel had commanded him to   Verse 67. And Zacharias was filled with the
give the child; a name very proper for him who  Holy Ghost-Was endued with a more than ordiwas to be the first preacher of the kingdom of grace, nary measure of the Spirit of God, supernaturally
and who was to point out him from whose fulness enlightening his mind in the knowledge of divine
we receive grace for grace, John i. 16. See note  things, and even of future events. God not only
on verse 13. And his mouth was opened immedi- forgave him his unbelief and distrust, which was
ately-He had no sooner done writing than he re- signified by discharging him from the punishment
covered his speech; the angel's predictibn being  of it, but, as a specimen of his abounding grace and
then fully accomplished.  Accordingly, with an  mercy toward believers, he filled him  with the
a                                                             347




The blessings bestowed on men              ST. LUKE.              through the incarnation of Christ.
A.M. 3998. with the Holy Ghost, and  prophe-   70 t As he spake by the mouth of A. M.3908.
sied, saying,                           his holy prophets, which have been
68 q Blessed be the Lord God of Israel; for since the world began:.
r he hath visited and redeemed his people,         71 That we should be saved from  our ene69 s And hath raised up a horn of salvation  mies, and from the hand of all that hate us;
for us, in the house of his servant David:         72 u To perform  the mercy pramised to our
q 1 Kings i. 48; Psa. xli. 13; lxxii. 18; cvi. 48._:r Ex. iii.   t Jer. xxiii. 5, 6; xxx. 10; Dan. ix. 24; Acts iii. 21; Rom. i. 2.
16; iv. 31; Psa. cxi. 9; Chap. vii. 16.-sPsa. cxxxii. 17. uLev. xxvi. 42;Ps. xcviii. 3; cv. 8,9;cvi.45; Ez. xvi. 60;Ver. 54.
Spirit of wisdonb and revelation, that he might cal, taken from beasts, whose strength, defence, and
speak to his praise, and the instruction and edifica- victory over other animals, lies chiefly in their
tion of mankind of that and every future age and  horns, as also the beauty and glory of several of
nation. And he prophesied-Of things immediately  them; the property likewise of the ancients conto follow, which proved the accomplishment of  sisting chiefly in their flocks and herds. AccordGod's promises made to Abraham, and the other ingly, the word horn is used in Scripture emblematipatriarchs and prophets, concerning the redemption  cally, to denote strength or power, Lam. ii. 3, 17;
and salvation of God's people by the Messiah. By  Psa. lxxv. 10; also honour and triumph, as, when
prophesying, no more is sometimes meant in the  the horn is exalted, Psa. lxxxix. 24. From the
Scriptures than celebrating the praises of God with  union of these, it signifies the power of a king or
great elevation and affection of soul, as 1 Chron. kingdom, Rev. xiii. 1. This is the chief import of
xxv. 1, where Asaph and Jeduthun are said to pro- the word in this place, the house of David being
phesy with the harp and cymbal, which, verse 3, is the regal family, and the word Saviour, implying
explained by their giving praise and thanks to God. deliverer, protector, and ruler; the horn of salvation
But as Zacharias is said, on this occasion, to have  in the house of David denotes the kingdom  of
uttered predictions concerning the kingdom  and  Christ. As he spake-That is, as he promised; by
salvation of the Messiah, and the office and ministry  his holy prophets, which have been since the wzorld
of his own son, the ordinary sense of the word pro- began-Atr' atovor, from the beginning of ages, the
phesy imay be here very properly admitted.        promise being made to Adam, Gen. iii. 15, that the
Verses 68-70. Blessed be the Lord God of Israel seed of the woman should bruise the serpent's head;
-Who is also the God of the spirits of all flesh: but and to Abraham and the other patriarchs, that in
Zacharias, speaking of the work of redemption  their seed all nations of the earth should be blessed.
calls him only the God of Israel, because to Israel c" It cannot," however, as Dr. Doddridge justly obthe prophecies, promises, and types of redemption, serves, "certainly be inferred from hence, as some
had hitherto been given, and to them the first offers have argued, that there was from the beginning of
and proposals of it were now to be made. Israel, the world a series of prophets, or that every indias a chosen people, was a type of the people of God  vidual prophet spoke of the Messiah, which can
to be called out of all nations and ages, whom God  never be proved without doing great violence to the
had a particular eye to in sending the Saviour. For  remaining writings of some of them."  The words
he hath visited, Sc., his people-In sending the Mes- of Zacharias only amount to this, that the generality
siah, God made a gracious visit to his people, whom, of prophecies in all ages refer to this great event.
for many ages, he had seemed to neglect, and be  See Acts x. 43.
estranged from. He is said to have visited his peo-    Verses 71-75.  That we should be saved from
pie in bondage, when he delivered them, Exod. our enemies-Spiritual as well as temporal, invisi
iii. 16; to have visited them  in famine, when he  ble as well as visible; andfrom the hand of all that
gave them bread, Ruth i. 6. He had often sent to  hate us-From Satan and his angels, and all adverse
them by his prophets, and had kept up a corres- power, and especially from our sins. This certainly
pondence with them, but now he himself made  was the mind of the Spirit that now inspired Zachathem a visit, for Christ was Immanuel, God with uts,  rias, as appears by the whole tenor of Scripture;
God manifest in the flesh. And redeemed his peo- but whether he fully understood his own words is
ple —E-orl.se vX-pWcOtv 7T raO aUvre. He hath wrought impossible for us to say. It is certain the older proout redemption for his people, complete and illus- phets, in some cases, did not fully understand the
trious redemption. This was the errand on which  prophecies which they themselves uttered. See
Christ came into the world, to redeem those that 1 Pet. i. 10, 11.  To perform the.mercy-Thus he
were sold for sin and sold under sin; even God's  speaks because our redemption and salvation have
own people, his Israel, need to be redeemed, and are  their origin in the divine mercy, that is, in his col-nundone if they be not. Christ redeems them  by  passion for us in our fallen state, and in his free,
price out of the hands of God's justice, and redeems  gratuitous grace, and goodness toward us. The ori
them by power out of the hands of Satan's tyranny, ginal expression, TrotlcaL Eeo a yeoraTC   v O   a7,epOV veUOV)
as Israel out of Egypt. And hath raised up a horn  literally signifies, to exercise, or show, mercy toward
(f salvation for us-That is, a mighty, victorious, or with, our fathers. Dr. Campbell translates the
and glorious Saviour, who saves his people with an  verse, Ii kindness to our forefathers, and refmemabundant salvation. The expression is metaphori-i brance of his holy covenzazt; the tenor of which
348                                                                 a




Zacharias's predictions concerning       CHAPTER I.                     his son, John the Baptist.. NI. 3998. fathers, and to remember his holy   76 And thou, child, shalt be called A. M. 3998.
covenant;                             the Prophet of the Highest, for a thou
73 x The oath which he sware to our father shalt go before the face of the Lord to preAbraham,                                         pare his ways;
74 That he would grant unto us, that we,   77 To give knowledge of salvation unto his
being delivered out of the hand of our enemies, people, b by 5 the remission of their sins,
might Y serve him without fear,                   78 Through the 6 tender mercy of our God;
75 z In  holiness  and  righteousness before  whereby the 7day-spring from  on high hath
him, all the days of our life.                   visited us,
xGen. xii. 3; xvii. 4; xxii. 16, 17; Heb. vi. 13, 17. -Y Rom.   a Isa. xl. 3, Mal. iii. 1; iv. 5; Matt. xi. 10; Ver. 17.-b Mark
vi. 18, 22; Heb. ix. 14.-z Jer. xxxii. 39, 40; Eph. iv. 24; i. 4; Chap. iii. 3.-5 Or, for.-6 Or, bowels of the mercy.
2 Thess. ii. 13; 2 Tim. i. 9; Tit. ii. 12; 1 Pet. i. 15; 2 Pet. i. 4. 7 Or, sun-rising, or, branch.
covenant was, that Abraham's spiritual seed, being  being delivered from Satan and sin, from every undelivered from their enemies by the Messiah, should, easy, from every unhappy and unholy disposition
under his government, worship and serve God ac- and affection, we shall joyfully love and serve God
ceptably through all generations.  The oath which  in our whole spirit and conduct, and that not only
he sware to our father Abrahamn-By which oath  on sabbath days, or times of peculiar solemnity and
he confirmed the fore-mentioned covenant, that, as  devotion, but all the days of our life, and every
the apostle observes, by two immutable things, God's  hour of every day; whatsoever we do in sword or
promise given in the covenant, and oath, in either deed, and doing all in the name of the Lord Jesus,
of which, much more in both, it was impossible for  and giving thanks to God, even the Father, through
God to lie, all that should truly embrace the cove- him. This is the great gospel salvation prepared
nant, by complying with the conditions of it, in re- before the face of, and free for, all people, chap. ii.
pentance, faith, and new  obedience, might have  30, 31.
strong consolation in life, in death, and for ever.   Verses 76-78. And thou child-He now speaks to
That he would grant unto us —For the salvation  John his son, yet not as a parent, but as a prophet;
here mentioned is his free, undeserved gift; that shalt be called the Prophet of the Highest-Thou
being delivered out of the hand of our enemies-  shalt be the messenger of God Most High. Our
Especially our spiritual enemies, the devil, the world, Lord declares that John was mnore than a prophet:
and the flesh, theguilt, and power, and consequences  that is, he was a great preacher of righteousness,
of our sins,.(the Messiah being therefore called Je- who called aloud to the people to repent, that they
scts, because he saves his people from their sins, might be forgiven; and he foretold that the kingMatt. i. 21,) wve fmight serve him-Might worship  dom of heaven was at hand. For thou shalt go beand glorify him, in and with our body and spirit, fore the face of the Lord to prepare his w ay-Thou
which are his; without fear-Not without a rever- shalt go before the Lord Christ, to point him out as
ential fear of God, or filial fear of offending him; a the Messiah to his people, and to dispose and prepare
watchful fear of our enemies, or a jealous fear of  them to receive him as such by repentance toward
ourselves, lest a promise being left us of entering  God, productive of fruit worthy of repentance, and
into his rest, wve should come short of it, in which  by faith in him and subjection to him as a divinelysenses, blessed is the man thatfeareth always; but commissioned teacher, a mighty Saviour; and rightwithout any slavish fear of God, or that spirit of  eous governor. See note on Matt. iii. 3. To give
bondage from which the spirit of adoption is given  knowledge of salvation to his people —To preach to
to deliver true believers, Rom. viii. 15; Gal. iv. 5-7; God's people the glad tidings of salvation, present
2 Tim. i. 7; and without any tormenting fear of  and eternal, as attainable; to show them the way of
death, or of any suffering antecedent to death, which  attaining it, namely, by repentance and faith in the
we may be called to pass through; to deliver us Messiah, and to give all such as should comply with
from which fear Christ assumed our flesh and blood, these terms the knowledge of their having attained
Heb. ii. 14, 15.  Ir holiness-Toward God, in de- it, at least in part, by assuring them of the remission
votedness to his glory, conformity to his image, of their sins, that blessing being a branch of presubjection to his authorityl and obedience to his  sent, and a pledge and earnest of future salvation.
will; and righteousness-Toward our fellow-crea-  Through the tender mercy of ozur God — 7rrtayXva
tures, that is, in the continual exercise of truth, jus- tAesAr, the bowels of mercy, a strong Hebraism, imtice, mercy, and charity; before him-Conscious we  plying God's tender compassions for mankind, imare illn his presence, and under the continual notice  mersed as they are in sins and miseries. " These
of his eye, setting him always before us, and aiming  two words are often used in Scripture both jointly
to please him in every temper, word, and work, in  and separately. They signify pity, because that pasall our desires and designs, our cares, labours, and  sion in us is commonly attended with a motion of the
pursuits.  Here, then, we have the substance of bowels, especially when the object of it is one we
God's great promise, that, if we embrace and live up  have an interest in. See Isa. lxiii. 15; Phil. ii. 1; Col. iii.
to our privileges, as true believers in Christ, we shall 12; where bowels of mercy signify the most tender
be always holy, always useful, always happy; that, mercy. The word acrayva, bowels, used by itself
a                                                               349




John the Baptist in                         ST. LUKE.                             infancy and youth.
A. M. 3998.  79 c To give light to them  that sit   80 And d the child grew, and wax- A. M. 3998.
in darkness and in the shadow  of  ed strong in spirit, and e was in the
death, to guide our feet into the way of peace.  deserts till the day of his showing unto Israel.
c Num. xxiv. 17; Isa. xi. 1; Zech. iii. 8; vi. 12; Mal. iv. 2. -d Chap. ii. 40.  e Matt. iii. 1; xi. 7.
signifies any strong affection whatever, Philem. 7."  who had long lived in ignorance and wickedness,
John the Baptist gave people to understand, that the cause of death.  To guide ourfeet into the way
though their case was deplorable, by reason of sin, of peace-And he would guide the feet, even of the
it was not desperate, because pardon might be ob- Jews, into the way of finding peace with God, peace
tained through the tender and unspeakable mercy  of mind, and true happiness, by making them more
of God.  Whereby the day-spring-The dawning  perfectly acquainted with the method of salvation,
day of morning light; that is, the gospel dispensa-  and the will of God concerning them. Such phrases
tion, as superior to the patriarchal or Mosaic, with  as darkness and the shadow of death, describe
their types and shadows, as the light of the rising  with peculiar propriety the ignorant and miserable
sun is superior to that of the moon and stars. This  state of the Gentile world: and, probably, the forgospel-day dawned in the ministry of John the Bap-  mer clause might be intended principally of them.
tist; and it increased more and more during the  But as Christ's preaching to the Jews in Galilee is
personal ministry of Christ, and it shone out with  said, Matt. iv. 14-16, to be an accomplishment of
meridian splendour on the day of pentecost, and  Isa. ix. 1,2,to whichZachariashereseems torefer,we
thenceforward, when, in consequence of the death, must not confine the sense of it merely to the Genresurrection, and ascension of Christ, the' Holy Spi- tiles; for indeed the sad character and circumstances
rit, in his various gifts and graces, ordinary and ex- of the Jews at this time too well suited the repretraordinary, was poured out on the Christian Church. sentation here made. Such are the elevated strains
It is true the word avaro,27, here rendered day-spring,  in which this pious man, under the extraordinary
may signify, as some render it, the rising sun: for influence of the Holy Ghost, described the great
Zacharias is here alluding to the passages in the  blessings which mankind were to enjoy by the comprophetic writings which describe the Messiah by  ing of the seed promised to Adam, to Abraham, and
the metaphors of the light and sun, particularly Mal. to David.
iv. 2; where he is called the Sun of righteousness,    Verse 80. And the child grew, &c.-The years of
both on account of the light of his doctrine, and the  John's infancy expiring, he grew daily in wisdom
joy produced by his appearing. See the note there, and stature; and was in the deserts, &c.-During
and on Isa. lx. 1, 2, 19. "Indeed no figure was ever the whole course of his private life, he continued in
more happily imagined, or more naturally applied, the deserts, or hill-country of Judea, verse 39, till
than this which represents the promised seed under his ministry commenced, about the thirtieth year of
the notion of the sun. For most aptly may Jesus  his age. It is probable that the deserts here menbe likened to the rising sun; his doctrine being  tioned were those of Ziph and Maon, where Saul
to the souls of men what light is to their bodies. It pursued David. Though there were several counis altogether necessary for directing our steps in the  try towns and villages in these deserts, yet, as they
paths of truth and righteousness; it is exceedingly  were but thinly inhabited, they were in the Jewish
sweet to the spiritual taste, by discovering the most idiom called deserts. Now it was wisely ordered,
important and delightful truths; nay, like the light, to prevent a personal acquaintance between Jesus
it throws a beauty and pleasantness upon every  and John, that the latter should continue in one of
thing in this lower world, which, without the assu- these deserts, at the distance of probably one hunrance of God's reconcileableness, would be but a  dred miles from Nazareth, till the time of his entering
dark and dreary scene to sinners, however noble and  upon his ministry. There, in a state of solitude and
beautiful in itself."-Macknight.                   retirement from the world, he lived an austere and
Verse 79. To give light to them that sit in dark-  mortified life, that his character might be suited to,
ness —The Messiah at his coming would enlighten  his office-the preaching of repentance, self-denial,
with the knowledge of salvation the Gentile nations, and deadness to the world and sin.
CHAPTER II.
In this chapter we have an account of the birth and infancy of Christ. (1,) By a singular providence he is born at Bethlehem, according to the prediction of the Prophet Micah, and laid in the manger of a stable, 1-7. (2,) His birth is announced to shepherds by an angel, a heavenly host attending with songs of praise, 8-14. (3,) The shepherds go to Bethlehem, and prove the truth of the tidings brought them by the angel, 15, 16. (4,) They spread the report of his birth, and
return glorifying God, 17-20. (5,) He is circumcised, named, and presented in the temple, 21-24. (6,) Simeon and
350                                                                 a




Cesar Augustus issues a decree           CHAPTER II.                     to enrol the Roman empire.
Anna, two eminently holy and devout persons, acknowledge him as the illessiah, praise God for his birth, and prophesy
concerning him, 25-39. (7,) He increases in stature, wisdom, and other endowments, 40. (8,) He discourses with the
doctors in the temple, astonishing all that hear him with his understanding and answers, 41-50. (9,) He returns to Nlazareth with his parents, to whom he is subject, 51.
A. M. 3999. AND   it came to pass in those days, Cesar Augustus, that all the world A. M. 3999.
that there went out a decree from   should be I taxed.
* Before the account called Anno Domini, the fifth year.           1 Or, enrolled.
NOTES ON CHAPTER II.                  the legislature, would be named the country. In
Verse 1. And it came to pass in those days-That like manner, though it might not be extraordinary
is, about the time in which John the Baptist was  that a Jew, addressing himself to Jews, and speakborn, and Christ conceived, in the manner related  ing of their own people only, should employ such
in the preceding chapter; there went out a decree  an hyperbole as, all the world, for all Judea; it
from  Cesar Augustus, the Roman emperor, that would be exceedingly unnatural in him to use the
all the world should be taxed-The word oticovleevy, same terms, applied in the same manner, in relating
here rendered world, "means strictly the inhabited  the resolves and decrees of the Roman emperor, to
part of the earth, and therefore, 7raoa k ouotovtUev, all whom all Judea would be very far from appearing
the world, in the common acceptation of the phrase. all the world, or even a considerable part of it. Add
But it is well known that this expression was, in  to this, that the Syriac interpreter (as also all the
ancient times, frequently employed to denote the  other ancient interpreters) understood the words in
Roman empire. It was probably a title first as- the same manner, all the people in his (the emsuined through arrogance, afterward given by others  peror's) dominions." —Campbell. The chief, if not
through flattery, and at last appropriated by general the only objection to this sense of the expression is,
use to this signification.  That it has a more exten- the silence of historians. But what Grotius observes,
sive meaning in this place is not pretended by any. greatly lessens the force of that objection; "I do
But there are some who, on the contrary, would  not so understand the evangelist," says he, " as if a
confine it still further, making it denote no more  census were made through the whole Roman world,
than Judea and its appendages. Of this opinion  at one and the same time; but when Augustus wished
are several of the learned; Beausobre, Doddridge, thoroughly to know the whole power of the Roman
Lardner, Pearce, and others. In support of it they  empire, he appointed a census to be made through
have produced some passages in which this phrase, all the kingdoms and provinces subject to it, at one
or expressions equivalent, appear to have no larger time in one part, and at another in another. Thus
signification. But, admitting their explanation of  Dion, e7ireupev a28C2 a0i2, rar r'e Trv t7dro'v eat 7ra'ov othe passages they produce, they are not parallel to  2esov arroypabo/teveS, he sent some persons one way
the example in hand. Such hyperboles are indeed  and some another, who might take an accozut of the
current, not only in the language of the evangelists, property, as well of private persons as of cities. Ofbut in every language. In those cases, however, the census made through Gaul by orderof Augustus,
wherein they are introduced, there rarely fails to be  Claudius, in an oration which is preserved  at
something, either in what is spoken or in the occa- Ancyra, the abbreviator of Livy, and Dio, have made
sion of speaking, which serves to explain the trope. mention."
For example: the term, a country, in English, de-    Should be taxed-Greek, a7roypaecanat, enrolled:
notes properly a region, or tract of land, inhabited  that is, that all the inhabitants, male and female, of
by a people living under the same government. By  every town in the Roman empire, with their famthis, which is the common acceptation, we should  ilies and estates, should be registered. Many of the
say that England is a country. Yet the term is often  modern translations, particularly those into Italian,
used without any ambiguity in a more limited sense. French, and English, have rendered the word taxed:
* Thus an inhabitant of a country town or parish says  and as registers were commonly made with a view
to one of his neighbours, speaking of two persons  to taxing, it may, no doubt, in many cases, be so
of their acquaintance,'All the country says they  rendered with sufficient propriety: but, "as in this
are soon to be married;' yet so far is he from mean- place thereiis some difficulty, it is better to adhere
ing by the phrase, all the country, all the people of  strictly to the import of the words. For though it
England, that he is sensible not a thousandth iart 7as cQrmonly for the purpose of taxing that a
of them know that such persons exist. He means::register was made, it was not always, or necessarily
lo more than all the neighbourhood. Nor is he-in  so; and in the present case we have ground to
the smallest danger, by speaking thus, of being mis- believe that there was no immediate view to taxaunderstood by any hearer. But if he should say, tion, at least with respect to Judea. Herod, called'The parliament has laid a tax on saddle-horses, the Great, was then alive, and king of the country,
throughout all the country,' nobody could imagine  and though in subordination to the Romans, of
that less than England was intended by the term   whom he may justly be said to have held his crown,
country, in this application. Here the term must be  yet, as they allowed him all the honours of royalty,
considered as it stands related to parliament; in  there is no ground to think that, either in his lifeother words, it must be that which, in the style of  time, or before the banishment of his son Archelaus,
a                                                                 351




Cesar Augustus issues a decree            ST. LUKE.                   to enrol the Roman empire.
A. 1. 3999.  2 (a And this taxing was first made   3 And all went to be taxed, every A. M. 3999.
when Cyreniuswas governorof Syria.) one into his own city.
a Acts v. 37.
the Romans levied any toll or tribute from  the  cording to Josephus, was prefect of Syria within a
people of Judea. Nay, we have the testimony of year or two before Herod's death. 2d, Others have
Josephus, that they did not till after the expulsion  thought it probable, that the original name in Luke
of Archelaus, when the country was annexed to  was Quintilius; since Quintilius Varus succeeded
Syria, and so became part of a Roman province."  Saturninus, and was in the province of Syria wheIl
-Campbell. The reader will observe, such a census, Herod died. But all the Greek manuscripts remonor account, as: that here spoken of, " used to be taken  strate against both these solutions. Therefore, 3d,
of the citizens of Rome every fifth year, and they  Mr. Whiston and Dr. Prideaux suppose, that the
had officers on purpose appointed for it, called cen- words of the preceding verse, In those days there
sors. Their'business was to take an account, and  went out a decree, &c., refer to the time of making
make a register, of all the Roman citizens, their the census; and the subsequent words, This enrolwvives and children, with the age, qualities, trades, ment was first made, &c., to the time of levying
offices, and estates of them all. Augustus first ex- the tax. "When Judea," says the latter, "was put
tended this to the provinces. He was then at work  under a Roman procurator, then taxes were first paid
on the composure of such a book, containing such a to the Romans-and Publius Sulpicius Quirinius,
survey and description of the whole Roman empire, who is in Greek called Cyrenius, was governor of
as that which our Doomsday-book doth of England. Syria: so that there were two distinct particular
In order whereto, his decree for this survey was made  actions in this matter, done at two distinct and difto extend to the depending kingdoms, as well as the  ferent times: the first was making the survey, and the
provinces of the empire:-however, taxes were only  second the levying the tax thereupon. And the first
paid by the people of the provinces to the Romans; verse here is to be understood of the former, and the
and those of the dependant kingdoms to their own  second only of the latter. And this reconciles that
proper princes, who paid their tributes to the Roman  evangelist with Josephus; for it is manifest from
emperors. Three times during his reign he caused  that author, that Cyrenius was not governor of Syria,
the like description to be made. The second is that or any tax levied on Judea, till Archelaus was dcwhich St. Luke refers to. The decree concerning  posed. And therefore the making of the descripticn
it Was issued out three years before that in which  cannot be that which was done while Cyrenius was
Christ was born. So long had the taking of this  governor of Syria; —but the levying the tax thereon
survey been carrying on through Syria, Coelo-Syria, certainly was."  In accordance with this interpretaPhcenicia, and Judea, before it came to Bethlehem. tion of the passage, Dr. Campbell reads the verse,
No payment of any tax was made (on this survey)  This first register took efect when Cyrenias was
till the twelfth year after. Till then Herod, and  president of Syria, observing that, by this translaafter him Archelaus his son, reigned in Judea. But tion of the words, divers objections ane obviated.
when Archelaus was deposed, and Judea put under " The register," says he, " whatever was the intenthe command of a Roman procurator, then first were  tion of it, was made in Herod's time, but had then
taxes paid to the Romans for that country."-Pri- little or no consequences. When, after the banishdeaux.                                           ment of Archelaus, Judea was annexed to Syria,
Verse 2. And this taxing (rather this enrolling)  and converted into a province, the register of the
was first made when Cyrenius was governor of  inhabitants formerly taken served as a directory for
Syria —Accordingto the Jewish historian, Josephus, laying on the census, to which the country was
Cyrenius was not governor of Syria till ten ortwelve  then subjected.  Not but that there must have hapyears after our Saviour's birth, after Archelaus was pened considerable chances on the people during
deposed, and' the country brought under a Roman  that period. But the errors which these changes
procurator; yet, according to our translation of might occasion, could, with proper attention, be
Luke here, he was governor before the death of  easily rectified. And thus it might be justly said,
Herod, the father and predecessor of Archelaus, and  that an enrolment which had been made several
in the same year when Christ was born. Now as, years before, did not take effect, or produce conseon the one hand, it cannot be supposed that a writer quences worthy of notice, till then." Dr. Hammond
so accurate as Luke (were he considered only as a and Dr. Lardner, however, give what many think
common historian) should make so gross a mistake a still easier solution of this difficulty, rendering the
as to confound the enrolment in the reign of Herod  words thus: This was the first enrolment of Cyrewith that taxation under Cyrenius, which happened  nius, governor of Syria, supposing that Cyrenius
many years after; so, on the other hand, it is hard  (afterward governor of Syria, and at the time Luke
to conceive that Josephus should be mistaken in an  wrote well known by that title) was employed in
affair of so public a nature, so important, and so  making the first enrolment of the inhabitants of
recent when he wrote his history. To remove this Judea in the reign of Herod; to which purpose Dr.
difficulty, 1st, Some have supposed a corruption of Hammond quotes Suidas as relating, on the authority
the original text in Luke; and that, instead of of an ancient author, that " Cesar Augustus, desiring
Cyrenius, it ought to be read Saturninus, who, ac- to krnow the strength and state of his dominions, sent
352                                                               a




Joseph and Mary go to                  CHAPTER II.                   Bethlehem, to be enrolled.
A.M. 3999- 4 And Joseph also went up from   5 To be taxed with Mary d his A.M. 3999.
Galilee, out of the city of Nazareth, espoused wife, being great with child.
into Judea, unto b the city of David, which is  6 ~ And so it was, that while they were
called Bethlehem, (c because he was of the  there, the days were accomplished that she
house and lineage of David,)                   should be delivered.
b 1 Sam. xvi. 1, 4; John vii. 42.   c Matt. i. 16; Chap. i. 27.  d Matt. i. 18; Chap. i. 27.
twenty chosen men, one into one part, another into  acknowledged as one of his posterity, and the rather
another, to take this account; and that Publius Sul- as she knew herself to be miraculously with child
picius Quirinius had Syria for his province."  The of the Messiah.
reader will of course adopt the interpretation which    Verses 6, 7. And while they were there, the days
he judges most probable.                       were accomplished, &c. —Whatever views Mary
Verse 3. And all went to be taxed, (enrolled,) every might have in going up to Bethlehem, her going
one to his city-" When the census was made in any  there was doubtless by the direction of Divine Procountry, the inhabitants were obliged to attend in vidence, in order that the Messiah might be born in
the cities to which they belonged, Livy, 1. xlii. c. 10. that city, agreeably to the prophecy of Micah, chap.
The reason was, without a precaution of this kind, v. 2. And she brought forth herfirstborn son-Toy
the census would have been excessively tedious, and vtov avwT'q 7Tov rpwroroocov, her son, the firstborn; that
people who were abroad might have been omitted, excellent and glorious person, who was the firstor registered among the inhabitants of other cities, born of every creature, and the heir of all things.
where they would not have been found afterward, See note on Matt. i. 25. And wrapped him in swador they might have been enrolled twice, which would  dling-clothes-By herdoing this herself, it isthought
have produced confusion in the registers."  In the her labour was without the usual pangs of childdominions of Herod, however, probably by his bearing. And laid him in a manger-Though the
order, a small alteration seems to have been made word Carva, here used, sometimes signifies a stall,
in the method of executing the census. For instead  yet it is certain it more frequently signifies a manof the people being directed to appear, as uisual, in ger, and certainly the manger was the most proper
the cities where they resided, or to whose jurisdic- part of the stall in which the infant could be laid.
tion the places of their abode belonged, they were As to the notion of Bishop Pearce, that not a manordered to appear according to their families; every  ger is here meant, but a bag of coarse cloth, like
one in his native city, or the place  vhere his pater- those out of which the horses of our troopers are
nal inheritance lay, to be there enrolled; a circum- fed when encamped; and that this bag was fastened
stance wisely ordered by Providence to-verify the to the wall, or some other part, not of a stable, but
truth of ancient prophecies; for thus the parents of of the guest-chamber, or room for the reception of
Christ were providentially brought to Bethlehem, strangers, where Joseph and Mary were lodged;
the place where the Messiah was to be born, without this odd notion is amply confuted by Dr. Campbell
leaving any room to suspect them of artifice and  in a very long note on this passage. Tradition indesign. And thus, also, by their coming to be forms us that the stable, in which ihe holy family
registered among the subjects of the Roman empire, was lodged, was, according to the custom of the
the subjection of the Jews to the Romans was very  country, hollowed out of a rock, and consequently
remarkably manifested.                        the coldness of it, at least by night, must have
Verse 4. And Joseph also went up from Galilee  greatly added to its other inconveniences. Because
-Being thus obliged by the emperor's decree; out there was no room for them in the inn-The conof the city of Nazareth-Where he then dwelt; course of people at Bethlehem being very great on
into Judea- Properly so called; unto the city of Da- this occasion. It seems there was but one principal
vid, called Bethlehem —The town where his an- inn at Bethlehem, now but a small village, and that
cestors had formerly been settled; because he was when Joseph came thither it was full, so that he and
of the house, #c., of David-Notwithstanding, he  Mary were obliged to lodge in a stable, fitted up as
was now reduced so low as to follow the trade of a a receptacle for poor travellers, in which they, and
carpenter. * To be enrolled with Mary-Who also the animals that brought them, were meanly acwas a descendant of David: his espoused wife-The  commodated under the same roof. Now also there
propriety of this expression appears from Matt. i. 25, is seldom room for Christ in an inn. It will not be
where we are told that Joseph knew not his wife improper to observe, on this humiliating circumtill she had brought forth her firstborn son. Being  stancef our Lord's birth in a stable, how, "through
great with child-It may seem strange that Mary, the whole course of his life, he despised the things
in this condition, should undertake so great a jour- most esteemed by men. For though he was the
ney. Perhaps the order for the census required  Son of God, when he became man he chose to be
that the wives, as well as their husbands, should be born of parents in the meanest condition of life.
present.  Or, the persons to be registered being Though he was heir of all things, he chose to be
classed in the roll, according to their lineage, Mary born in an inn, nay, in the stable of an inn, where,
might judge it proper on this occasion to claim her instead of a cradle, he was laid in a manger. The
descent from David, in order to her being publicly angels reported the good news of his birth, not to
VOL. I.           ( 23 )                                         353              a




The birth of Christ is announced          ST. LUKE.                 to the shepherds by an angel
~~~ -_  ~~~_   ~__~_ —- ~ —_ _~          ----- — _-:1 _..:.-_  "   --       ~  ~~~-..................._ __ _
A. M. 3999. 7 And e she brought forth her first- them, and the  glory of the Lord A. M. 3999.
born  son, and  wrapped  him  in  shoqe round about them; f and they
swaddling-clothes, and laid him  in a man- were sore afraid.
ger; because there was no room for them  in   10 And the angel said unto them, Fear not:
the inn.                       ~                for behold, I bring you good tidings of great
8 ~ And there were in the same country  joy, g which shall be to all people.
shepherds abiding in the field, keeping 2 watch   11 h For unto you is born this day, in the
over their flock by night.                      city of David, ia Saviour, kwhich is Christ
9. And lo, the angel of the Lord came upon  the Lord.
e Mat. i. 25.-  Or, the night-watches. —f Ch. i. 12.  g Gen. 47; Col. i. 23.-h Isa. ix. 6. —i Matt. i. 21.-k Matt. i. 16;
xii. 3; Matt. xxviii. 19; Mark i. 15; Verses 31, 32; Ch. xxiv. xvi. 16; Chap. i. 43; Acts ii. 36; x. 36; Phil. ii. 11.
the rabbis and great men, but to shepherds, who, It is happy for us that the particular day and hour,
being plain honest people, were unquestionably  or even year, in which he was born is not necessary
good witnesses of what they heard and saw. When  to be ascertained in order to our salvation; nor at
he grew up he wrought with his father as a carpen- all material to true religion. It is sufficient for us
ter. And afterward, while he executed the duties to know that he was born, was made flesh, and
of his ministry, he was so poor that he had not a  dwelt among us, assumed our nature, and in conseplace where to lay his head, but lived on the bounty  quence thereof is become an all-sufficient Saviour
of his friends. Thus, by going before men in the  and Redeemer, in whom whosoever believeth, with
thorny path of poverty and affliction, he has taught a right faith, shall not perish, but have eternal life.
them to be contented with their lot in this life, how-   Verses 9-12. And lo, the angel of the Lord came
ever humble it may be."                         upon them —Er;-r avrotL, stood over them, that is,
Verse 8. And there were in the same country  appeared in a visible form, standing in the air over
shepherds abiding in the field-Here we see, that their heads; and the glory of the Lord shone round
as Abraham and David, to whom the promise of the  about them-Not only a great light, but such a gloMessiah was first made, were shepherds, so the com- rious splendour as used to represent the presence
pletion of this promise was first revealed to shep- of God, and was often attended with a host of anherds. Keeping watch over theirflocks by night-  gels, as here, verse 13. And they wvere sore afraid
Which it was necessary they should do, to guard  -At so uncommon and so awful an appearance.
against the wolves and other beasts of prey, com- And the angel Mzid-In the mildest and most conmon there. The original words, 0v0aaawovrec OvtaKaac  descending. manner; Fear not-Thus the angel
71 VVIKro0) may be more literally rendered, watching  Gabriel had encouraged Zacharias and Mary, chap.
the watches of the night. These watches were four; i. 12, 30. As if he )Jad said, The design of my apthe first is mentioned, Lam. ii. 19; the second and  pearing to you hath nothing terrible in it, but the
third, Luke xii. 38; and the fourth, Matt. xiv. 25; contrary: for behold, I bring you good tidings oJ
being the morning watch. It seems there was a great joy-The original expression here is peculiar,
considerable number of the shepherds together here, evayyet4oyzat v/tv xapav Lueyax7lv, I evangelize unto
for the expression implies that they watched by  you great joy. So the Vulgate. Or, I announce
turns according to these divisions of the night. " As unto you good tidings, which shall be matter of
it is not probable," says Dr. Doddridge, " that they  great joy, and that not only to you, and the Jewish
exposed their flocks to the coldness of winter nights nation in general, but to all people, to the whole
in that climate, where, as Dr. Shaw (Trav., p. 379) human race: for unto you, and all mankind, is born
has shown, they were so very unwholesome, it may  this day, this welcome, blessed day, a Saviour —That
be strongly argued from  this circumstance that is, 1st, A Deliverer from ignorance and folly, from
those who have fixed upon December for the birth  guilt, condemnation, and wrath, from depravity and
of Christ have been mistaken in the time of it."  weakness, in which the whole human race are inThe birth of Christ has been placed in every month  volved through the fall of their first parents and
of the year. The Egyptians placed it in January-  their own actual transgressions; in other words,
Wagenseil, in February-Bochart, in March-some  from sin, and all its consequences: 2d, A Restorer
mentioned by Clement of Alexandria, in April-  (so auorvp also means) to the favour and image of
others, in May-Epiphanius speaks of some who  God, and communion with him, lost by the same
placed it in June-and others who supposed it to  fall: and, 3d, A Preserver, (as the same word also
have been in July-Wagenseil, who was not sure  implies,) namely, unto eternal life; one as willing
of February, fixed it probably in August-Lightfoot, as able to keep such as perseveringly believe in him,
on the 15th of September-Scaliger, Casaubon, and  through faith, unto final salvation; to keep them
Calvisius, in October-others, in November. But from falling, and to present them faultless before
the Latin Church, being infallible in judgment, and  the presence of his glory with exceeding joy.  WTho
supreme in power, has settled the matter by de- is Christ-The Messiah, the divinely-appointed Proclaring that he was born on the 25th of December. phet, Priest, and King of his people; their wisdom,
See Labbse, Concil. Fabricii, Bibliot. Antiq., cap. x. righteousness, sanctification, and redemption; and
354                                           (23* )              a




A heavenly host attend the birth        CHAPTER II.              of Chrzst, with songi of praise
A. M. 3999. 12 And this shall be a sign herds said one to another, Let us now A. M. 3999
unto you; Ye shall find the babe go even unto Bethlehem, and see this
wrapped  in  swaddling-clothes, lying  in  a  thing which is come to pass, which the Lord
manger.                                         hath made known unto us.
13 1And suddenly there was with the angel   16 And they came with haste, and found
a multitude of the heavenly host praising God, Mary and Joseph, and the babe lying in a
and saying,                                     manger.
14 mGlory to God in the highest, and on   17 And when they had seen it, they made
earth' peace, o good-will toward men.          known abroad  the saying which was told
15 ~ And it came to pass, as the angels were  them concerning this child.
gone away from them  into heaven, 3 the shep-   18 And all they that heard it wondered at
l Gen. xxviii. 12; xxxii. 1, 2; Psa. ciii. 20, 21; cxlviii. 2;   n Isa. lvii. 19; Chap. i. 79; Rom. v. 1; Eph. ii. 17; Col. i. 20.
Dan. vii. 10; Heb. i. 14; Rev. v. 1. -m Chap. xix. 38; Eph. o John iii. 16; Eph. ii. 4, 7; 2 Thess. ii. 16; 1 John iv. 9, 10.
i. 6; iii. 10, 21; Rev. v. 13.                  3 Gr. the men, the shepherds.
who is sufficiently qualified to sustain these un- serves, " The most common interpretation of the
speakably imnportant offices and characters, because  passage is the most probable."  The words are
he is the Lord, God as well as man, God manifest doubtless to be considered as expressions of rejoicing
in the flesh, the Lord that in the beginning laid the exclamation, strongly representing the piety and
foundations of the earth, &c., Heb. i. 10; and with- benevolence of these heavenly spirits, and their afout whom was not any thing made that was made, fectionate good wishes for the prosperity of the
John i. 3; Col. i. 16. The message refers to Isa. Messiah's kingdom; as if they had said, " Glory be
ix. 6, Unto us a child is born, unto us a son is given. to God in the highest heavens, and let all the angelic
And this shall be a sign unto you-The angel gives legions resound his praises in the most exalted strains,
them a sign for the confirmation of their faith in this for, with the Redeemer's birth, peace and all hapimportant matter.  You shall findthe babewrapped  piness come down to dwell on earth; yea, the
in swaddling-clothes, &c.-Doubtless they would  overflowings of divine benevolence and favour are
expect to be told that they should find him, though  now exercised toward sinful men, who through this
a babe, dressed up in fine robes, and lying in state, Saviour become the objects of his complacential dein the best house of the town, with a numerous train  light."  The words, considered in a doctrinal point
of attendants: no, you will find him lying in a man- of view, teach us, what it is of great importance to
ger. And surely they might know him by this token, know, 1st, That the birth of Christ is an event
for what other babe could be found in so mean a which, above all others, brings glory to God, giving
condition?  For the shepherds to have found the  such a display of several of his perfections as had
Messiah lying in a manger, might have scandalized  never been made before, particularly of his holiness
them. It was therefore very proper that the angel and justice, in requiring such a sacrifice as was
should forewarn them  of this circumstance, and  hereby to be prepared for the expiationof human
make it the signal whereby they should distinguish  guilt, and his mercy, in providing and accepting it;
him. When Christ was here on earth, he distin- his.wisdom, in devising such a plan for the redempguished himself, and made himself remarkable, by  tion of lost man, and his power, in executing it.
nothing so much as the instances of his humiliation. 2d, It brings peace on earth, that is, peace to man,
Verses 13, 14. And suddenly there was with the peace with God, through the atonement and me'diangel, &c. —The welcome news was no sooner pub- ation of Christ; peace of conscience, as the conselished, than a multitude of heavenly beings were  quence of knowing that we have peace witl God,
heard celebrating, in songs and hymns divine, the  and peace one with another. 3d, It displays the
praises of God, on account of his unspeakable mercy  good-will, the benevolence, the love of God to man,
and love to men; and saying, Glory to God in the as no other of his works or dispensations ever did,
highest, &c.-The shouts of a multitude are gene- or could do. See 1 John iv. 7, &c.; John iii. 16.
rally broken into short sentences, and are commonly    Verses 15-20. As the angels were gone awayelliptic; which is the cause of some ambiguity in  Probably they saw  them  ascend; the shepherds
these words, which may be understood in different said, Let us now go; without delay; and see this
senses. Some read them thus: Glory to God in the  thing-This wonderful and important event; which
highest, that is, in heaven, and on earth peace, is come to pass: and they came and found Mary
yea, favour, toward men. Others understand them  and Joseph, &c.-Though it is not mentioned, it
as signifying, That the good-will, or favour, which  seems the angel had described to them the particuwas now shown to men, is the Glory of God in the lar place in Bethlehem where Christ was born. Arid,
highest, and is the peace and happiness of those having found the child lying where the angel had
who dwell on earth. This is doubtless an important said, they were by that sign fully confirmed in their
sense, and what the original will very welr bear, but belief, and with boldness declared both the vision
it changes the doxology into a kind of proverb, and which they had seen, and the things which they had
destroys much of its beauty. As Dr. Campbell ob- heard pronounced by the angel, and the heavenly
a                                                              355




Jesus is brought to Jerusalem,           ST. LUKE.                    to be presented to the Lord.
A. M 3999. those things which were told them  named of the angel before he was A. M. 4000.
-- b- by the shepherds.                  conceived in the womb.
19 P But Mary kept all these things, and   22 t t And when s the days of her purificapondered them in her heart.                     tion according to the law  of Moses were ac2' And the shepherds returned, glorifying  complished, they brought him to Jerusalem, to
and praising God for all the things that they  present him to the Lord;
had heard and seen, as it was told unto them.    23 (As it is written in the law of the Lord,
21 ~ q' And when eight days were accom- t Every male that openeth the womb shall be
plished for the circumcising of the child, his called holy to the Lord;)
name was called  r JESUS, which  was so   24 And to offer a sacrifice according to u that
P Gen. xxxvii. 11; Chapter i. 66; Verse 51.-q Gen. xvii.  t.Purification B. V. Mary, gospel, verse 22 to verse 24.12; Lev. xii. 3; Chapter 1. 59. -   Before the account called s Lev. xii. 2-4, 6.-t Ex. xiii. 2; xxii. 29; xxxiv. 19; Num.
Anno Domini, the fourth year.  r Matt. i. 21, 25; Chap. i. 31.  iii. 13; viii. 17; xviii. 15. u Lev. xii. 2, 6, 8.
host with him. And all they that heard wondered  might put an honour on the solemn dedication of
at those things, &c.-Joseph and Mary, with the  children to God.
people of the inn who attended them, and such of   Verses 22-24. When the days of her purification
their relations as were come up to Bethlehem to be  were accomplished —" It appears, from Lev. xii. 1-6,
enrolled, and happened to be with them on this oc- that for the first seven days, every woman who had
casion, were exceedingly astonished at the things borne a child, was considered as unclean in so great
which the shepherds openly declared; and the ra- a degree, that whoever touched or conversed with
ther, because they could not understand how one her was polluted. For thirty-three days more, she
born of such mean parents could be the Messiah. was still, though in an inferior degree, unclean, beBut Mary kept all these things, &c.-Mary was cause she could not all that time partake in the
greatly affected with, and thought upon, the shep- solemnities of public worship. At the conclusion
herds' words, the import of which she was enabled  of this term, she was commanded to bring certain
to understand, in consequence of what had been re- sacrifices to the temple, by the offering of which the
vealed to herself. She said nothing, however, being  stain laid on her by the law was wiped off, and she
more disposed to think than to speak: which was restored to all the purity and cleanness she had be
an excellent instance of modesty and humility in so  fore. This was the law of the purification after
great a conjuncture. And the shepherds returned, bearing a son. But for a daughter, the time of sepaglorifying God, &c.-They returned to their flocks, ration was double; the first term  being fourteen
and by the way praised God for having condescend- days, and the second sixty-six; in all eighty days
ed, by a particular revelation, to inform them of so  before she could approach the sanctuary. Now as
great an event as the birth of the Messiah, and be- Jesus was circumcised, though perfectly free from
cause they had seen the signs by which the angel sin, so his mother submitted to the purifications prein the vision pointed him out to them. To this we  scribed by the law, notwithstanding she was free
may add, that, " besides what they had heard from  from the pollutions common in other births. It was
the angel and seen at Bethlehem, Joseph and Mary  evident, indeed, that she was a mother, but her
would doubtless give them an account of those par- miraculous conception was not generally known."
ticulars which the sacred historian has related above, They brought him to Jerusalemn, to present him to
respecting the conception of this divine infant; and  the Lord-Because the law required that he should
this int6rview must have greatly confirmed and cornm- be presented in the temple at the end of forty days
forted the minds of all concerned.'<-Doddridge.    from his birth, and that the usual offerings should
Verse 21. And when eight days were accomplish- be made, his parents would find it more convenient
ed-That is, not when the eighth day was ended, to go up with him from Bethlehem, where he was
but when it was come: for the circumcising of the born, at the distance of six miles only, than, after
child-A ceremony which the law of Moses required  Mary's recovery, to carry him  first to Nazareth,
to be performed on every male child at that age, which was a great way from Jerusalem. We may,
and to which Christ was made subject, that he might therefore, reasonably enough suppose that they tarwear the badge of a child of Abraham, and that he  ried in Bethlehem all the days of her purification,
might visibly be made under the law by a sacred  and that from Bethlehem they went straightway to
rite, which obliged him to keep the whole law. It Jerusalem. Here, entering the temple, the sacriis true, he had not any corruptions of nature to mor- fices prescribed for the purification of women, after
tit'y, which was in part represented by that institu- child-bearing, were offered for Mary, who, accordtion, but neverthelessit was necessary that he should  ing to custom, waited in the outer court till the
be thus initiated into the Jewish Church, and thereby  service respecting her was performed.  As it is
be engaged to the duties, and entitled to the privileges, written, Every male that openeth the womb, &c.of a son of Abraham, according to God's covenant See this explained in the note on Exod. xii. 2. And
with that patriarch and his seed; as also that he  to offer a sacrifice, a pair of turtle doves, &c. —
356                                                        d    a




Simeon prophesies of Christ, and        CHAPTER II.            acknowledges him as the Messiah,
A. M. 4000 which is said in the law of the Lord,  28 Then took he him  up in his A.M. 4o000.
-- A pair of turtle-doves, or two young  arms, and blessed God, and said,
pigeons.                                         29 Lord, a now lettest thou thy servant de25 ~ And behold, there was a man in Jeru- part in peace, according to thy word:
salem, whose name was Simeon; and the   30 For mine eyes b have seen thy salvation,
same man was just and devout,   waiting   31 Which thou hast prepared before the face
for the consolation of Israel: and the Holy of all people;
Ghost was upon him.                              32 c A light to lighten the Gentiles, and the
26 And it was revealed  unto  him  by the  glory of thy people Israel.
Holy Ghost, that he should not Y see death,  33 And Joseph and his mother marvelled at
before he had seen the Lord's Christ.          those things which were spoken of him.
27 And he came z by the Spirit into the   34 And Simeon blessed them, and said unto
temple; and when the parents brought in the  Mary his mother, Behold, this child is set for
child Jesus, to do for him after the custom of the d fall and rising again of many in Israel;
the law,                                       and for e a sign which shall be spoken against;
Isa. xl. 1; Mark xv. 43; Verse 38.~-Y Psa. lxxxix. 48; Heb. Matt. iv. 16; Acts xiii. 47; xxviii. 28. —d Isa. viii. 14; Hcs.
xi. 5. —z Matt. iv. i.. a Gen. xlvi. 30; Phil. i. 23.-b Isa. xiv. 9; Matt. xxi. 44; Rom. ix. 32, 33; 1 Cor. i. 23, 24; 2 Cor.
Iii. 10; Chap. iii. 6.-C Isa. ix. 2; xli. 6;  xlix. 6; lx. 1-3;   ii. 16; 1 Pet. ii. 7, 8.:.e Acts xxviii. 22.
This was the offering required from the poor, Lev. had long been his highest wish, the happiness of
xii. 6, 8. Those in better circumstances were corn- seeing God's Messiah, and having no further use for
manded to bring a lamb of the first year for a burnt- life, desired immediate death. Yet he would not
offering, and a turtle-dove, or a young pigeon, for a depart of himself, knowing that man cannot lawfully
sin-offering. It is evident, from the offering they  desert his station till God, who placed him therein,
made, that although Joseph and Mary were of the  calls him off. Foi mine eyes have seen thy salvaseed royal, they were in very mean circumstances. tion-Thy Christ, tne Saviour. Simeon, being well
The evangelist mentions the presentation of the  acquainted with the prophetic writings, knew from
child to the Lord before the offering of the sacrifice them that the Messiah was to be the author of a
for the mother's purification; but in fact this pre- great salvation, which, because it had its origin in
ceded the presentation, because, till it was perform- the wisdom, power, and love of God, he refers to
ed, the mother could not enter the temple; accord- him; and, putting the abstract for the concrete, or
ingly Luke himself introduces both the parents as the effect for the cause, he terms the Messiah God's
presenting Jesus.                              salvation. Thus, God is called, our defence, our
Verses 25-33. Behold there was a man, &c.-  song, our hope; that is, our defender, the subject of
There was now in Jerusalem one Simeon, venerable  our song, the object of our hope.  Which thou hast
on account of his age, piety, and virtue. For, he prepared before the face of all people-Here it apwas just and devout-Righteous toward his fellow- pears that Simeon knew that this salvation was not
creatures, and holy toward God; waiting for the confined to the Jews, but was designed for all manconsolation of Israel-A  common phrase for the  kind. A light to lighten the Gentiles-Who then
Messiah, who was to be the everlasting consolation  sat in darkness, and who were to receive the knowof the Israel of God.  And the Holy Ghost was ledge of God, of true religion, and of divine things
upon him-That is, as the word here signifies, he  in general, especially of a future state, through him;
was a prophet. And it was revealed unto him, &c. and the glory of thy people Israel-It was an hon-God, in reward of his piety, had favoured him so  our to the Jewish nation, that the Messiah sprung
highly as to assure him by a particular revelation, from one of their tribes, and was born, lived, and
that he should not die till he had seen the Messiah. died among them. And of those who were IsraelAnd he came by the Spirit into the temple-That is, ites indeed, of the spiritual Israel, he was indeed the
by a secret but powerful direction and impulse of  glory, and will be so to all eternity, Isa. lx. 19. For
the Holy Spirit; when the parents brought in the in him shall the seed of Israel be just'fied and shall
child Jesus-Just at that very juncture of time when  glory, Isa. xlv. 25. And Joseph and his (Jesus's)
they brought him into the court of Israel there. mother marvelled at those things which were
Then took he him up in his arms-Having dis- spoken-For they did not yet thoroughly undercovered him by the supernatural illumination with  stand them; or they marvelled how  Simeon, a
which he was favoured; and blessed God, and said  stranger, came to the knowledge of the child.
-Aloud, it seems, in the hearing of all the people   Verses 34, 35. And Simeon blessed them-Namethen present; Lord, now lettest thou thy servant ly, Joseph and Mary. He pronounced them blessed
depart in peace, &c.-Let me depart hence with the  who had the honour to be related to this child, and
satisfaction of having seen the Messiah, according  were intrusted with the bringing him up. Heprayed
to the gracious promise thou wast pleased to make  for them, that God would bless them, and, doubtless,
me. This good old man, having attained that which wished others to do the same. Behold, this child is
357




Anna, a prophetess, also bears her       ST. LUKE.              testimony of Christ as Mlessiah.
A. M. 4000. 35 (Yea, f a  sword  shall pierce   38 And  she coming in  that in- A. M. 4000.. through thy own soul also;) that stant, gave thanks likewise unto the
the thoughts of many hearts may be revealed. Lord, and spake of him  to all them  that
36 ~ And there was one Anna, a prophetess, h looked for redemption in 4 Jerusalem.
the daughter of Phanuel, of the tribe of Aser:   39 ~ And when they had performed all things
she was of a great age, and had lived with a  according to the law of the Lord, they returned
husband seven years from her virginity;        into Galilee, to their own city Nazareth.
37 And she was a widow of about fourscore   40 i And the child grew, and waxed strong
and four years, which departed not from  the  in spirit, filled with wisdom; and the grace
temple, but served  God  with fastings and  of God was upon him.
prayers g night and day.                        41 ~ * Now his parents went to Jerusalem
f Psa. xlii. 10; John xix. 25.  ~ Acts xxvi. 7; 1 Tim. v. 5. 4 Or, Israel.  i Verse 52; Chap. i. 80.  * First Sunday Epi
h Mark xv. 43; Verse 25; Chap. xxiv. 21.           phany, gospel, verse 41 to the end.
set for the fall and rising again of many in Israel the long-expected Messiah: or, in her turn confessed
-As he shall, in fact, be the means of bringing ag- to the Lord, as avjt/oiloyetto rw KvpLt, properly siggravated ruin upon some through their rejecting  nifies. The expression seems to have a reference to
him; as well as of procuring salvation and recovery  Simeon's speech, and might be intended to intimate
to others, on their believing on him. In other that this of Anna was a kind of response, or counterwords, He will be a savour of death to some, to un- part to his. And spake of him to all that looked for
believers: a savour of life to others, to believers. Si- redemption in Jerusalem —She spake afterward of
meon here alludes to Isaiah viii. 14; and xxviii. 16; the child, under the character of the Messiah, to all
which passages Paul has joined in one citation. Be- her acquaintance at Jerusalem, that had any sense
hold, I lay in Zion a stumbling-stone, and a rock  of religion, or faith in its promises. The sceptre
of offence, and whosoever believeth on him shall not now appeared to be departing from Judah, though
be ashamed. And for a sign which shall be spoken  it was not actually gone - Daniel's weeks were plainagainst-A sign from God, yet rejected of men; or ly near their period. And the revival of the spirit
a mark to be shot at; the butt of the malice of wicked  of prophecy, together with the memorable occur -
men.  Yea, a sword-Pozoatla, a javelin, or dart; rences relating to the birth of John the Baptist, and
shall pierce through thy own soul also-The darts of Jesus, could not but encourage and quicken the
that are shot at thy son shall pierce thee to the heart; expectation of pious persons at this time. Ought
the calumnies, persecutions, and sufferings which  not the example of these aged saints to impress and
he shall be exposed to, especially in his death, shall animate those, whose hoary heads, like theirs, are a
prove matter of the greatest affliction to thee, and  crown of glory, being found in the way of righteousshall sting thee with the bitterest griefs; that the ness?  Should not those venerable lips, so soon to
thoughts of many hearts may be revealed-All these be silent in the grave, be employed in the praises of
things are ordered by Providence, that the real char- their Redeemer, that they may have the pleasure to
acters of men may be discovered, and the sincerity of see, through their pious attempts, the rising generathose who are approved may be made manifest; while  tion improve in true religion? and that they may
the hypocrisy and earthly-mindedness of those who  quit the world with the greater tranquillity, in the
intend only their own secular advantage, under the view of leaving those behind them, to whom Christ
specious pretence of waiting for the Messiah's king- will be as precious as he hath been to them, and who
dom, shall be exposed; for they will soonbe offended  will be waiting for God's salvation when they are
at the obscure form of his appearance, and at the  gone to enjoy it?
persecutions which will attend him and his cause.   Verses 39, 40. And when they —Namely, the paVerses 36-38. And there was one Anna, a pro- rents of Jesus; had performed all things according
phetess-A person of some note; she was a widow  to the law-Which they made conscience of doing,
of aboutfourscore andfour years —These were the  that they might fulfil all righteousness; they reyears of her life, and not of her widowhood only; turned into Galilee, &c. —Full of admiration, doubtwho departed not from the temple-The meaning is, less, at the glorious testimonies that were given to
not that she abode continually in the temple: for their child; to their own city Nazareth —Which was
none lived there save the priests and Levites; but the place of their usual residence, and where this
she attended there constantly at all the stated hours blessed infant passed the days of his childhood and
of prayer.  But served God with fastings and  youth. And the child grew, &c.-In bodily strength
prayers-Even at that advanced age; night and day  and stature; and waxed strong in spirit-The pow-That is, spending therein a considerable part of the ers of his human mind daily improved; filled with
flight, as well as of the day. She coming in at that wisdorn-By the light of the indwelling Spirit, which
instant-The providence of God so ordering it, that gradually opened itself in his soul; and the grace of
another important testimony might be borne to the  God was upon him-That is, the peculiar favour of
child Jesus; gave thanks likewise unto the Lord —  God rested upon him, even as man.
Praised the Lord, as Simeon had done, for sending I  Verses 41-47. Now his parents went to Jerusalem
358                                                              a




Jesus discourses with                   CHAPTER II.                    the doctors in the temple
A. M. 4012. k every year at the feast of the pass- they sought him  among their kins- A. M. 4012.
A. D. 5.                                                                              A. D. 8.
over.                                 folk and acquaintance.
42 And when he was twelve years old, they   45 And when they found him not, they turnwent uptoJerusalem after the custom ofthefeast. ed back again to Jerusalem, seeking him.
43 And when they had fulfilled the days, as   46 And it came to pass? that after three days
they returned, the child Jesus tarried behind  they found him  in the temple, sitting in the
in Jerusalem; and Joseph and his mother midst of the doctors, both hearing them, and
knew not of it.                                 asking them questions.
44 But they, supposing him  to have been   47 And 1 all that heard him were astonished
m  the company, went a day's journey; and  at his understanding and answers.
k Ex. xxiii. 15, 17; xxxiv. 23; Deut. xvi. 1, 16.  1 Matt. vii. 28, Mark i. 22; Chap. iv. 22, 32; John vii. 15, 46
at thepassover-As it was usual for those families to  acquaintances, and, not finding him, returned to
do that were remarkably religious, though only the  Jerusalem;" in the utmost anxiety, to try if they
adult males were, by the law, obliged to appear be- could learn what was become of him. After three
fore the Lord on that occasion. And when he was days-That is, on the morrow after their arrival,
twelve years old-And so, according to the Jewish  which was the third day from their leaving the city,
maxims, came under the yoke of the law; they went they found him, to their great joy, in one of the
up to Jerusalem, &c. —And thought it proper to take  chambers of the'temple, sitting in the midst of the
him with them, to celebrate that glorious deliverance  doctors-Who, at certain seasons, and particularly
which God had so many ages before wrought for in time of the great festivals, taught there publicly.
his people, when he brought them out of Egypt; It appears there were no less than three assemblies
the memory of which was carefully to be transmit- of the doctors, who had apartments in the temple.
ted to every succeeding generation. And when they  In these it was customary to propose doubts conhad fulfilled the days-Eight days in all, one the  cerning the meaning of the precepts of the law, and
passover, and seven the days of unleavened bread: the traditions of the elders, which was generally
as they returned, the child Jesus tarried behind-  done by way of question. It is certainly a great inBeing engaged with the sacred ordinances of the  jury to the character of our blessed Redeemer to
festival, and the religious conversation attending it. represent this story, whether in pictures or words,
And Joseph and his mother knew not of it-It ap- as if Christ went up into the seats of the doctors,
pears, they supposed that he had set out with some and there disputed with them. Nothing is said by
of his relations, or iAcquaintance, and was in the corn- the evangelist of his disputing, but only of his asking
pany —Ev Tr avvolta, a word that properly means, a  some questions and answering others; which was a
company of travellers. As at the three great festivals, very usual thing in these assemblies, and indeed the
not only all the men that were able, but many wo- very end of them; for they were principally designed
men likewise, usually attended " the celebration at for catechetical examination and instruction of young
Jerusalem, they were wont, for their greater security  people; always conducted, no doubt, with the utagainst the attacks of robbers on the road, to travel most modesty and decorum. And if Jesus were,
in large companies. All who came, not only from  with others, at the feet of these teachers, (where
the same city, but from the same canton or district, learners generally sat,) he might be said to be in the
made one company. They carried necessaries along  midst of them., as they sat on benches of a semi-cirwith them, and tents for their lodging at night. cular form raised above their hearers and disciples.
Sometimes in hot weather, they travelled all night See Lightfoot, Drusius, and Doddridge. And all
and rested in the day. This is nearly the manner that heard him were astonished-The word eSf
of travelling in the East to this hour.. Such compa- g-avro, here rendered were astonished, and efertanies they now call caravans; and in several places yoaav, in the next verse, are much more forcible
have got houses fitted up for their reception, called  expressions than the words whereby we translate
caravanseries. This account of their manner of tra- them. They import, that they were in a transport
veiling furnishes a ready answer to the question, How  of astonishment, and struck with admiration. As
could Joseph and Mary make a day's journey with- our Lord himself hath told us that, on this occasion,
out discovering, before night, that Jesus was not in  he was employed on his Father's business, it is
the company?  In the daytime, we may reasonably  probable that, in these his answers and objections,
presume, that the travellers would, as occasion, busi- he modestly insinuated corrections of the errors
ness, or inclination led them, mingle with different wherewith the Jewish teachers had now greatly disparties of their friends and acquaintance; but that in  figured religion. If we recollect that the school
the evening, when they were about to encamp, every  learning of the Jews was at this time at its highest
one would join the family to which he belonged. pitch, and that our Lord, at the age of twelve years,
As Jesus did not appear when it was growing late, was superior to the greatest doctors which the Jews
his parents first sought him where they supposed he could boast of, there will appear very just grounds
would most probably be, among his relations and for the admiration here mentioned.
a                                                              359




Jesus, returning to Nazareth,            ST. LUKE.                      is subject to his parents.
A.M. 4012. 48 And when they saw him, they  sought me?  wist ye not that I A.M. 4012.
A. D. 8.                                                                              A. D. 8.
were amazed: and his mother said  must be about mmy Father's busi-  -..
unto him, Son, why hast thou thus dealt with  ness?
us? behold, thy father and I have sought thee   50 And  nthey  understood not the saying
sorrowing.                                      which he spake unto them.
49 And he said unto them, How is it that ye   51 ~ And he went down with them, and
mJohn ii. 16.                               n Chap. ix. 4i; xviii. 34.
Verses 48-50. And when they saw him they were who really was his father. The original expression
amazed-The clause, thus'rendered, signifies, that here used, ev rotG -r raTpo pe 6et etvat te, is ambiguJoseph and Mary were amazed when they saw him, ous, and is translated by Dr. Waterland and many
but it may be translated, They who saw himn were other learned men, following the Syriac version,
amazed, namely, not his parents only, or chiefly, but Knew ye not that I must be in my Father's house; a
others. In this sense Dr. Campbell understands it, translation which the words will very well bear; and,
as suiting better the scope of the passage. " His so understood, the reply of Christ will signify, that
parents," says he," may be said to have had reason of though they thought him lost, yet he was at home;
surprise, or even amazement, when they discovered  he was in his Father's house, John ii. 16; and that,
that he was not in their company; but surely, to  in staying behind at Jerusalem, he had not left his
them at least, there was nothing peculiarly surpris- true Father. " It is to be remembered," says Dr.
ing in finding that he was not amusing himself with  Doddridge, " that this is the first visit Christ had
boys, but was in the temple, among the doctors, dis- ever made to the temple since he was a child in
coursing on the most important subjects. I may say  arms; and it is no wonder, therefore, that the delight
justly, that to them who knew whence he was, there  he found there inclined him to prolong it."  How
was less ground of amazement at the wisdom and  happy those children who, like the holy Jesus, love
understanding displayed in his answers than to any  the house and ordinances of God, and thirst for the
other human being. Again: it appears to be the in- instructions of his good word! They understood not
tention of the evangelist, in this passage, to impress the saying-Christ having expressed himself in a
us with a sense of the extraordinary attainments of  somewhat concise and ambiguous manner, his paour Lord in wisdom and knowledge, even in child- rents did not fully comprehend his meaning; either
hood, from the effect which the discovery of them  because they now doubted his being the Messiah, or
produced on others. All in the temple, who, though  because they had few just conceptions of the end
they did not see him, were within hearing, and  for which the Messiah was to come into the world.
could judge from what they heard, were astonished  It is observable that Joseph is not mentioned after
at the propriety, the penetration, and the energy  this time, whence it is probable he did not live long
they discovered in every thing he said; but those  after.
whose eye-sight convinced them of his tender age   Verse 51. And he went down with them to Nazawere confounded, as persons who were witnesses of reth-That he might not seem to encourage disobesomething preternatural." His mothersaid, Son, why  dience in children, by withdrawing himself in that
hast thou thus dealt with us-Why hast thou put us weak age from under the government of his parents,
into such fear for thy safety? Why hast thou given  he very willingly retired with them into the obscure
us such occasion for anxiety and distress?  Thy  city of Nazareth, where for many years he was, as it
father and I have sought thee sorrowing-Being  were, buried alive. Doubtless he came up to Jerunot only troubled that we lost thee, but vexed at salem to worship at the feast three times a year: but
ourselves for not taking more care of thee. The  whether he ever went again into the temple to disword odvvwuevot, here rendered sorrowing, is express- pute with the doctors there, we are not told; it is,
ive of the most racking anguish, and is often ap- however, not improbable that he might. But we
plied to the distress and pains of a woman in travail; learn here, what it is more important that all chilit has therefore been rendered, with great concern-  dren should know, namely, that he was subject to
with inexpressible anxiety and distress., And he his parents. Though his parents were poor and
said, How is it that ye sought me?  He does not mean, though his father, so called, was only his supblame them for losing, but for thinking it needful to posed father; yet he was subject to them; though
seek him; and intimates that he could not be lost nor he was strong in spirit and filled with wisdom, nay,
found anywhere but doing the will of a higher Pa- though he was in a peculiar and proper sense the
rent.  Wist ye not that I must be about my Father's  Son of God most high, yet he was subject to his hubusiness-His words imply, that they had no reason  man parents: how then will they answer it to God
to be angry with him for leaving them without their who, though ignorant, foolish, weak, and wretched,
knowledge, nor even to be grieved on that account, yet are disobedient to their parents? But his mosince they might have understood by his miraculous ther kept all these sayings in her heart-She was
conception, and the revelations which accompanied  deeply impressed with them, and thought much
it, that he was not to continue always with them, upon them, though she did not perfectly understand
but was to employ himself in the business of Him I them. Doubtless she expected that hereafter they
360                                                              a




Jesus increases in wisdom and stature,    CHAPTER III.            and in favoux with Gtd tnd man.
A.M. 4012. came to  Nazareth, and was sub-  52 And  Jesus  P increased in wis- A. M. 4012.
A. D. 8..                                                                               A. D. 8.
Ject unto them: but his mother 0 kept dom and 6 stature, and in favour with
all these sayings in her heart.                   God and man.
Verse 19; Dan. vii. 28.                      P 1 Sam. ii. 26; Verse 40.  6 Or, age.
would be explained to her, and she should not only  was capable of receiving those manifestations; and
fully comprehend their meaning, but derive import- as the faculties of his human soul opened more and
ant instruction from them.                        more, larger communications of knowledge, wisdom,
Verse 52. And Jesus increased in wisdom and  and other gifts were made to it. And he increased
stature-In the perfections of his divine nature there  in favour With God. and man —That is, in all those
could be no increase; but this is spoken of his hu- graces that rendered him acceptable both to God and
man nature, consisting of a reasonable soul and hu- man. All this was suitable to his state of humiliaman flesh; his body increased in stature and bulk, tion; for as he condescended to be an infant, a child,
and his soul in wisdom and in all the endowments  a youth, so the image of God must have shone brightof a human spirit. It received distinct and gradual er in him when he was grown up to be a youth, than
illuminations as he advanced in years: for though  it did or could do when he was an infant and a child.
the eternal Word was united to his human soul from  Let young people observe, that as they grow in
his birth, or even conception, yet the divinity that stature they should grow in wisdom and grace; and
dwelt in him manifested itself to his humanity by  then, as they grow in these, they will grow in favour
degrees, ad modumn recipientis, as that humanity  with God and man.
CHAPTER III.
In this chapter we have, (1,) The beginning of John's baptism, and the scope and intention of it, 1-6.. (2,) His exhortation
to the multitude, and the particular instructions he gave to those who desired to be informed of thei? duty to God and man,
7-14. (3,) T77e notice he gave them of the approach of the Messiah, 15-18; to which is added, (though it happened after
what follows,) the mention of his imprisonment, 19, 20. (4,) Christ's coming to be baptized of John, and his entrance
upon the execution of his prophetical office, 21, 22. (5,) His genealogy recorded up to Adam, 23-38.
A. M. 4030. N  OW   in the fifteenth year of the  Pilate being governor of Judea, and A. M. 4030.
A. D. 26.                                                                                 A. D. 26.
reign of Tiberius Cesar, Pontius  Herod being tetrarch of Galilee, and
NOTES ON CHAPTER III.                  the power of foreigners, great liberties were taken
Verses 1, 2. Now in the fifteenth year of Tiberius  with the sacred office; and high-priests, though still
— Reckoning from the time when Augustus made  of the pontifical family of Aaron, were put in or out
him his colleague in the empire: Pontius Pilate  arbitrarily, as suited the humour, the interest, or the
being governor of Judea-He was made governor political views of their rulers. And though it does
in consequence of Archelaus being banished, and his  not appear that they ever appointed two to officiate
kingdom reduced into a Roman province. See note  jointly in that station, there is some probability that
on Matt. ii. 22. And Herod-Namely, Herod Anti- the Romans about this time made the office annual,
pas; being tetrarch of Galilee-The dominions of and that Annas and Caiaphas enjoyed it by turns.
Herod the Great were, after his death, divided into  See John xi. 49; xviii. 13; Acts iv. 6. If this was
four parts or tetrarchies: this Herod, his son, reigned  the case, which is not unlikely; or if, as some think,
over that fourth part of his dominions. His brother the sagan, or deputy, is comprehended under the
Philip reigned over another fourth part, namely, the  same title, we cannot justly be surprised that they
region of Iturea and that of Trachonitis; (thattract should be named as colleagues by the evangelist.
of land on the other side Jordan, which had formerly  In any event it may have been usual, through courtbelonged to the tribe of Manasseh;) and Lysanias,  esy, to continue to give the title to those who had
(probably descended from a prince of that name, ever enjoyed that dignity, which, when they had no
who was some years before governor of that coun- king, was the greatest in the nation."-Campbell.
try,) was tetrarch of Abilene, which was a large city  Thus the time of the public appearance of John the
of Syria, whose territories reached to Lebanon and  Baptist, the harbinger of the Messiah, is distinctly
Damascus, and contained great numbers of Jews. marked by Luke; for he tells us the year of the
Annas and Caiaphas being the high-priests-" By  Roman emperor in which it happened, and mentions,
the original constitution of the Israelitish state, one  not only the governor or procurator of Judea, and
only could be high-priest at one time, and the office  the high-priest who then officiated, but several conwas for life. But after the nation had fallen under temporary princes who reigned in the neighbouring
a                                                                 361




Beginning of the ministry                ST. LUKE.                          of John the Baptist.
A.M. 4030. his brother Philip tetrarch of Iturea  way of the Lord, make his paths A.M. 4030.
A. D. 26.                                                                             A. D. 26.
and  of the region of Trachonitis, straight.
and Lysanias the tetrarch of Abilene,            5 Every valley shall be filled, and every
2  i Annas and Caiaphas being the high- mountain and hill shall be brought low; and
priests, the word of God came unto John the  the crooked shall be made straight, and the
son of Zacharias in the wilderness.             rough ways shall be made smooth;
3 b And he came into all the country about   6 And e all flesh shall see the salvation of
Jordan, preaching the baptism of repentance, God.
C for the remission of sins;                     7 Then said he to the multitude that came
4 As it is written in the book of the words forth to be baptized of him, f O generation of
of Esaias the prophet, saying, d The voice of vipers, who hath warned you to flee from the
one crying in the wilderness, Prepare ye the  wrath to come?
a John xi. 49, 51; xviii. 13; Acts iv. 6.-b Matt. iii. 1; Mark i. 3; John i. 23.  e Psa. xcviii. 2; Isa. lii. 10; Chap.
Mark i. 4. —c Chap. i. 77..d Isa. xl. 3; Matt. iii. 3; ii. 10.-f Matt. iii. 7.
kingdoms. By his care, in this particular, he has the Messiah's forerunner was to prepare his way,
fixed exactly the era of the commencement of the by intimating that the institutions of Moses were
gospel.  The word of God came unto John-John, to be relinquished as the means of salvation, and by
the son of Zacharias and forerunner of Jesus, was exhorting the people to repentance and amendment
a priest by descent, and a prophet by office, (Luke  of life. Matthew tells us, that John enforced his
i. 76.)  lie was surnamed the Baptist, from his exhortations to repentance from the consideration
baptizing his disciples; (see note on Matt. iii. 1;) that the Messiah's kingdom was at hand; the kingand was foretold anciently under the name of Eli- dom of heaven, foretold by Daniel the prophet, the
jah, because he was to come in the spirit and pow- new dispensation of religion, wherein all ceremoer of that prophet. From his infancy he dwelt in  nial observances were to be abolished, and nothing
the wilderness, or hill-country, with his father, till but repentance, partly flowing from, and partly folthe word of God, by prophetic inspiration, or, as lowed by, faith in the Messiah, and producing sinsome think, by an audible voice from heaven, such  cere obedience, would avail toward the pardorn of
as the prophets of old heard, and which he knew  sin, acceptance with God, and the enjoyment of
to be God's by the majesty thereof, came to him-  eternal life.  According to Luke, the argument
Called him forth to enter upon the work to which  whereby John enforced his exhortations to repenthe was destined before he was conceived in the  ance was, that sinners would thereby obtain the rewomb, namely, to prepare the Jews for the recep- mission of their sins. The two evangelists, theretion of the Messiah.                            fore, being compared, show, that the great and disVerses 3-6. And he came into all the country  tinguishing privilege of the new dispensation is,
about Jordan-He made his first public appear- that therein pardon is promised to, and conferred
ance in the wilderness of Judea, Matt. iii. 1; that on, penitents who believe in Jesus, and that the
is, in the uncultivated and thinly-inhabited parts of kingdom of God, including righteousness, peace,
the hill-country round Hebron, where his father and joy in the Holy Ghost, (Rom. xiv. 17,) is set up
dwelt; Luke i. 39, 40; but after his fame was spread  in their hearts and governs their lives. Every valabroad, and many came to him, he left Judea and. ley shall be filled, &c.-Of these metaphors, which
passed over Jordan, residing chiefly at Bethabara, are plainly taken from the making of roads, the
for the conveniency of baptizing, John i. 28; x. 40. meaning is, that the Messiah's forerunner, by preachHe travelled, however, through all that country; ing the doctrine of repentance, and thereby affectpreaching the baptism of repentance —That is, call- ing men's minds with remorse and shame for their
ing sinners of all descriptions to repentance, and  past conduct, and producing amendment of life,
admitting the penitent to the baptism of water as should be instrumental in effecting such a change
an outward or visible sign, or emblem of the free  in the hearts and lives of the Jews, that many of
and full remission of all their sins. In other words, them  should acknowledge, receive, and become
he enjoined the penitent to be baptized, as a testi- subject to the Messiah, when he appeared. And
mony, on their part, of the sincerity of their re- all flesh shall see the salvation of God-After such
pentance, and on the part of John, who administer- a preparation of the way as is now described, maned this ordinance by the commandment of God, as kind shall behold, not a splendid temporal monarch,
a seal or token that their sins were remitted. As it accompanied with a magnificent retinue, but the auis written in the book of Esaias, The voice of one thor of that salvation which God has prepared becrying, &c.-See the notes on Isa. xl. 3-5. The  fore the face of all people. Luke ii. 30, 31; see
evangelist, by citing this prophecy, as accomplished  notes on Matt. iii. 3.
in the Baptist's preaching, shows us its true mean-   Verses 7-9. Then said he to the multitude, 0
ing. Isaiah, by expressions taken from the custom  generation of vipers-See note on Matt. iii. 7.
of kings, who commonly have the roads through  Bring forth, therefore, fruits worthy of repentwhich they pass prepared for them, signified that ance-The Baptist did not stop at preaching re362                                                              a




John exhorts the multitude to bring    CHAPTER III.             forth fruits meet for repentance.
A. M. 4030. 8 Bring forth therefore fluits 1 wor- that hath two coats, let him  impart A. M. 4030.
A.. D. 26.                                                                           A. D. 26..  thy of repentance, and begin not to  to him that hath none; and he that
say within yourselves, We have Abraham  to  hath meat, let him do likewise.
our father: for I say unto you, That God is  12 Then k came also publicans to be bapable of these stones to raise up children unto  tized, and said unto him, Master, what shall
Abraham.                                        we do? 
9 And now also the axe is laid unto the root  13 And he said unto them, 1Exact no more
of the tree: g every tree therefore which bring- than that which is appointed you.
eth not forth good fruit, is hewn down, and   14 And the soldiers likewise demanded of
cast into the fire.                             him, saying, And what shall we do?  And
10 And the people asked him, saying, h What he said unto them, 2 Do violence to no man,
shall we do then?                               m neither accuse any falsely; and be content
11 He answereth and saith unto them, i He  with your 3 wages.
1Or, meetfor. —— g Matt. vii. 19. - - Acts ii. 37.-i Chap.   k Matt. xxi. 32; Ch. vii. 29.-  Ch. xix. 8. —2 Or, Put no
xi. 41; 2 Cor. viii. 14; James ii. 15, 16; 1 John iii. 17; iv. 20. man to fear.-m Ex. xxiii. 1; Lev. xix. 11.  3 Or, allowance.
pentance, and rest satisfied with the people's making  you compel no man to pay you more than his just
a profession thereof, but he insisted on the necessity  proportion of the sum which you are allowed by
of their bringing forth fruits suitable to such a pro- the law to raise. And the soldiers applied themfession, or a thorough reformation of their conduct selves to him on the same occasion, saying, What
in all respects. See this explained particularly in  shall we do?-The Baptist's sermons were so afthe notes on Matt. iii. 8-10. Begin not to say within  fecting, that they impressed men even of the most
yourselves, lWe have Abraham to ourfather-That abandoned characters, such as the private soldiers
is, trust not in your being members of the visible  in all countries commonly are. And he said, Do
church, or in any external privileges whatsoever; violence to no man-Commit no violence on any
for God requires a change of heart, and that now, man's person or property. "The word 6tacetCaVrE
without delay. For the axe is laid to the root of properly signifies, to take a man by the collar and
the trees-That is, the patience of God is very near shake him; and seems to have been used provercome to an end, with respect to you, and his judg- bially for that violent manner in which persons of
ments are at hand and ready to be inflicted; so that this station of life are often ready to bully those
if you continue unfruitful, notwithstanding the ex- about them, whom they imagine their inferiors in'traordinary means now to be tried with you, de- strength and spirit; though nothing is an argument
struction will speedily overtake you. The drift of of a meaner spirit, or more unworthy that true
all John's sermons was to root out their prejudices, courage which constitutes so essential a part of a
and give them a sense of this important truth, that good military character " —Doddridge. Neither acacceptance with God does not depend upon flowing  cuse any falsely-Do not turn informers, and give
garments, broad phylacteries, frequent ablutions, false evidence against innocent persons, in order
much fasting, and long prayers; but that good  that with the protection of the law you may opworks, proceeding from faith and love, are neces- press them, and enrich yourselves with their spoils.
sary thereto.                                   The word avKcoavretv, which we render, to accuse
Verses 10-14. And the people asked him, What falsely, answers to the Hebrew p~w, and signifies
shall we do then? —To avoid the judgments of God. also to circumvent and oppress.  And be content
He answereth, He that hath two coats, &c.-Be  with your wages-Live quietly on your pay, and
careful, not only to observe the ceremonies of reli- do not mutiny when your. officers happen not to begion, but to attend to the great duties of justice, stow on you donations and largesses to conciliate
mercy, and charity. The sum of all is: Cease to  your favour. It is well known the word ogovtoor,
do evil, learn to do well: these are the fruits worthy  here rendered wages, signifies provision, or food;
of repentance.  Then came also publicans-A set but, when applied to soldiers, it is generally used to
of men whose office it was to collect the taxes  signify the pay that was allotted for their subsistwhich the Romans had imposed on the Jews, and  ence.  It appears that the soldiers who now adto pay them to others, who were called the chief of dressed the Baptist were not heathen, but Jews;
the publicans; and these people, being generally  otherwise one part of his advice to them would
persons of an infamous character for their injustice  certainly have been, that they should relinquish
and oppression, applied themselves to John. under idolatry, and embrace the worship of the true God.
a strong conviction of their guilt, and said, Master, To account for this it must be observed, that it was
what shall wae do? —Namely, to testify the sincerity  the custom of the Romans to recruit their armies
of our repentance. And he said, Exact no more in the conquered provinces, and, as the Jews did
than is appointed you-As if he had  said, I not scruple to engage in a military life, many of
do not require you absolutely to quit your em- them may now have been in the emperor's serployment, but take care that, in levying the taxes, vice.  Or, we may suppose that after Judea was
a                                                              363




John bears testimony to Christ.         ST. LUKE.          The Holy Ghost descends on Christ.
A. M. 4030. 15 ~ And as the people were 4 in ex-  19 S P But Herod the tetrarch, being A. M. 4034.
A. D. 26.                                                                          A. D. 30.
pectation, and all men 5 mused in their reproved by him for Herodias his brohearts of John, whether hewere the Christ, ornot; ther Philip's wife, and for all the evils which
16 John answered, saying unto them  all, Herod had done,
nI indeed baptize you with water; but one   20 Added yet this above all, that he shut up
mightier than I cometh, the latchet of whose John in prison.
shoes I am  not worthy to unloose: he shall  21 T Now when all the people were baptized,
baptize you with the Holy Ghost, and with fire: q it came to pass, that Jesus also being bap
17 Whose fan is in his hand, and he will tized, and praying the heaven was opened,
thoroughly purge his floor, and ~ will gather  22 And the Holy Ghost descended in a bodily
the wheat into his garner; but the chaff he  shape like a dove upon him, and a voice came
will burn with fire unquenchable.             from heaven, which said, Thou art my beloved
18 And many other things in his exhortation  Son; in thee I am well pleased.
preached he unto the people.                    23 ~ And Jesus himself began to be r about
40Or, in suspense.-5 Or, reasoned, or, debated.- n Matt.   P Matt. xiv. 3; Mark vi. 17.- q Matt. iii. 13; John i. 32.
iii. 11. -   Mich. iv. 12; Matt. xiii. 30.   r Num. iv. 3, 35, 39, 43, 47.
made a province, the Romans took into their pay  rit.  Whose fan is in his hand-See this and the
the Jewish troops which Herod and his son Ar- preceding verse explained at large, in the notes on
chelaus had maintained. See Macknight.        Matt. iii. 11, 12.
Verses 15-17. And as all the people were in ex-   Verses 18-20. And many other things preached
pectation, &e. —The austerity of John's life, the he unto the people-In this manner did John incul
important subjects of his sermons, the fervency of cate the doctrine of repentance, and declare his
his exhortations, and the freedom, impartiality, and  Master's greatness. But his sermons were not concourage with which he rebuked all classes of sin- fined to these matters. He discoursed also on many
ners, raised him very high in the esteem of the other important subjects, according as he knew they
generality of people; insomuch that many be- would be profitable to his hearers. But Herod the
gan to be of opinion he might be the Messiah. tetrarch, being reproved by him, &c.-In the whole
And possibly the extraordinary events which had  course of John's ministry he showed great integrity
occurred thirty years before, namely, the vision  and courage, but especially in his intercourse with
which his father Zacharias had seen in the tem- Herod the tetrarch, who, it seems, had heard him,
ple, the coming of the eastern sages to Jerusalem, and admitted him into conversation; for he was so
the prophecies of Simeon, and the testimony of bold as to address the tetrarch on the subject of his
Anna, which doubtless would be fresh in the memo- favourite sins, particularly his adultery with Herories of many of them, and would all be applied to  dias. This he represented to him in its true colours,
John, might strengthen that opinion. And, if John  and reproved him for it. But the effect of his exhad aspired after grandeur, he might for a while hortation was not what it ought to have been. It
have possessed honours greater than any of man- did not bring Herod to repentance. On the contrary,
kind could justly claim. But he was too upright it so provoked him, that he cast the Baptist into
and pious to assume a character which he had no  prison, and thereby put an end to his ministry, after
right to, and therefore he declared plainly that he it had lasted a considerable time. This circumstance,
was not the Messiah, but one of the lowest of his though it happened after, is here mentioned before
servants; one sent to prepare his way before him. our Lord's baptism, that his history (that of John
At the same time, to give his hearers a just idea being concluded) might then follow without any
of his Master's dignity, he described the authority  interruption.
and efficacy of his ministry. John answered, say-   Verses 21, 22. When all the people were baptized
ing, I indeed baptize you with water, &c. I am  -If we reflect on the number of the people who
sent from God, and the message I bring, is, that followed John, and were baptized by him, and the
all ranks and orders of persons must repent. regard they expressed for him before and after his
Withal, to impress this doctrine more deeply on  death, and yet that no sect was produced in consetheir minds, I address their senses by baptizing  quence of such belief and baptism, it will afford a
all my disciples with water. But one mightier very good argument in favour of the superior power,
than I cometh-There is an infinitely greater pro- dignity, character, and office of Jesus. Jesus, prayphet than I am, ready to appear, namely, the Mes- ing, the heaven was opened-It is observable, that
siah; the latchet of whose shoes I am not worthy to the three voices from heaven (see Luke ix. 29, 35;
unloose-For whom I am not worthy to perform  John xii. 28) by which the Father bore witness to
the meanest servile office. He shall baptize with  Christ, were pronounced, either while he was praythe Holy Ghost and with fire-His baptism shall be ing, or quickly after it. Thou art my beloved Son,
unspeakably more efficacious than mine, for he will &c. —See note on Matt. iii. 16, 17.
bestow on you the gifts and graces of his Holy Spi-   Verses 23-35. And Jesus —John's beginning was
364                                                            a




Genealogy" Jesus Christ.              CHAPTER III.                 Genealogy of Jesus Christ.
A. M. 4030. thirty years of age, being (as was the son of Eliezer, which was the son A. M. 4030.
A. D. 26.                                                                          A. D. 26.
*    supposed) s the son of Joseph, which  of Jorim, which was the son of Matwas the son of Heli,                          that, which was the son of Levi,
24 Which was the son of Matthat, which was   30 Which was the son of Simeon, which was
the son of Levi, which was the son of Melchi, the son of Juda, which was the son of Joseph,
which was the son of Janna, which was the son  which was the son of Jonan, which was the
of Joseph,                                    son of Eliakim,
25 Which was the son of Mattathias, which   31 Which was the son of Melea, which was
was the son of Amos, which was the son of the son of Menan, which was the son of MatNaum, which was the son of Esli, which was tatha, which was the son of t Nathan, " which
the son of Nagge,                             was the son of David,
26 Which was the son of Maath, which was   32 xWhich was the son of Jesse, which was
the son of Mattathias, which was the son of the son of Obed, which was the son of Booz,
Semei, which was the son of Joseph, which  which was the son of Salmon, which was the
was the son of Juda,                          son of Naasson,
27 Which was the son of Joanna, which was   33 Which was the son of Aminadab, which
the son of Rhesa, which was the son of Zoro- was the son of Aram, which was the son of
bgbel, which was the son of Salathiel, which  Esrom, which.was the son of Phares, which
was the son of Neri,                          was the son of Juda,
28 Which was the son of Melchi, which was   34 Which was the son of Jacob, which was
the son of Addi, which was the son of Cosam, the son of Isaac, which was the son of Abrawhich was the son of Elmodam, which was ham, Y which was the son of Thara, which was
the son of Er,                                the son of Nachor,
29 Which was the son of Jose, which was   35 Which was the son of Saruch, which was
s Matt. xiii. 55; John vi. 42.-t Zech. xii. 12. -u 2 Sam.    x Ruth iv. 18, &c.; 1 Chronicles ii. 10, &c.-Y Genesis
v. 14; 1 Chron. iii. 5.                           xi. 24, 26.
computed by the years of princes: our Saviour's by  meaning of the evangelist, therefore, evidently is,
the years of his own life, as a more august era:-  that Jesus, having received those different testimobegan to be about thirty years of age-The Greek  nies from his Father, from the Spirit, and from John
here, Kat avroc nv o InaeyS aoe erav rptaKovra apouervof, the Baptist, all given in presence of the multitudes
should rather be rendered, (as many commentators assembled to John's baptism, began his ministry
understand it,) And Jesus, beginning, (or, when be- when he was about thirty years old, the age at
ginning,) namely, the public exercise of his minis- which the priests and Levites entered on their sacred
try, was about thirty years of age. " I can recollect ministrations in the temple. Both Jesus and John
no sufficient authority," says Dr. Doddridge, " to deferred entering on their public ministry till they
justify our translators in rendering the original were that age, because the Jews would not have rewords, began to be about thirty years of age, or, ceived any doctrines from them if they had begun
was now entering on his thirtieth year. To express it sooner. Our great Master, as it seems, attained
that sense, it should have been nv apXouevoo eivat, &c., not to the conclusion of his thirty-fourth year. Yet
as Epiphanius, probably by a mistake, has quoted it." what glorious achievements did he accomplish withThe author of the Vindication of the beginning of in those narrow limits of time! Happy that serMatthew's and Luke's gospel, [with whom  Dr. vant, who, with any proportionate zeal, despatches
Campbell agrees,] extremely dissatisfied with all the the business of life! And so much the more happy,
common versions and explications of these words, if his sun go down at noon. For the space that is
would render them, And Jesus was obedient, or taken from the labours of time, shall be added to
lived in subjection [to his parents] about thirty  the. rewards of eternity.
years; and produces several passages from approved    Beinzg (as was supposed) the son of Joseph, which
Greek writers, in which appo/sevoo signifies subject. was the son of Heli-That is, the son-in-law: for
But in all those places it is used in some connection  Eli was the father of Mary. So Matthew writes the
or opposition, which determines the sense; and  genealogy of Joseph, descended from David by Sotherefore none of them are instances parallel to this. lomon; Luke that of Mary, descended from David
Luke evidently uses apxo/uevov, chap. xxi. 28, in the by Nathan. In the genealogy of Joseph (recited by
sense we suppose it to have here: and since he had Matthew) that of Mary is implied, the Jews being
before expressed our Lord's subjection to his parents accustomed to marry into their own families. The
by the word vWoraaaooevoc, chap. ii. 51, there is great genealogy inserted here by Luke will appear with
reason to believe he would have used the same word a beautiful propriety, if the place which it holds in
here, had he intended to give us the same idea. The his history be attended to. "It stands immediately
a                                                             365




Jesus is led into the wilderness,          ST. LUKE.              where he is templtei:the devil.
A. M. 4030. the son of Ragau, which was the son   37 Which was the son of Mathu- A. M. 4030.
A. D. 26.                                                                               A."D. 26.
of Phalec, which was the son of He- sala, which was the son of Enoch,
ber, which was the son of Sala,                  which was the son of Jared, which was the
36 Z Which was the son of Cainan, which  son of Maleleel, which was the son of Cainan,
was the son of Arphaxad, a which was the son   38 Which was the son of Enos, which was
of Sem, which was the son of Noe, which was  the son of Seth, which was the son of Adam,
the son of Lamech,                               b which was the son of God.
X Gen. xi. 12.  a Gen. v. 6, &c.; xi. 10, &c..-b Gen. v. 1:i.
after Jesus is said to have received the testimony of terpreters, who have inserted him in both these
the Spirit, declaring him the Son of God, that is to  places in the same order as we find him here; and
say, Messiah; and before he entered on his minis- as this translation was then commonly used, and was
try, the first act of which was, his encountering  more generally understood than the Hebrew, it is
with and vanquishing the strongest temptation of probable that some transcriber of this gospel added
the arch enemy of mankind. Christ's genealogy by  Cainan from that version. Unless we suppose {hat
his mother, who conceived him miraculously, placed  Luke himself might choose, in writing this genein this order, seems to insinuate that he was the seed  alogy, to follow the LXX., as he appears to do in
of the woman, which, in the first intimation of mercy  several other passages that he has quoted from the
vouchsafed to mankind after the fall, was predicted  Old Testament."  The evangelist's design was only
to break the head of the serpent. Accordingly  to present us with the genealogy of Christ in its as;
Luke, as became the historian who related Christ's  cent to Adam, and this is equally clear, whether we
miraculous conception, carries his genealogy to  reckon Salah as the immediate descendant of ArAdam, who, together with Eve, received the fore- phaxad, or whether we consider him as his grandson
mentioned promise concerning the restitution of by Cainan.
mankind by- the seed of the woman."-Macknight.    Verse 38. Adam, which was the son of GodVerses 36, 37.'Which was the son of Cainan-  Adam, being descended from no human parents, but
" There is no mention made of this Cainan in either formed by the power of a divine creating hand,
of the genealogies which Moses gives, Gen. x. 24, might with peculiar propriety be called the son of
and xi. 12; but Salah is there said to be the son of  God, having, in his original state, received immediArphaxad. Cainan must therefore have been intro- ately from God, whatever the sons of Adam receive
duced here from the translation of the Seventy in- from their parents, sin and misery excepted.
CHAPTER IV.
Christ having been newly baptized, and owned as the Son of God by a voice from heaven, and by the descent of the Holy
Ghost upon him, is, (1,) Further prepared for his public ministry by forty days' fasting, and repeated temptations of the
devil, 1-13. (2,) Having preached in other places of Galilee, he preaches at Nazareth to the hazarding of his life, 14-30.
(3,) Having astonished his hearers weth his discourses at Capernaum, he casts out a devil, cures Peter's mother-in-law
of a fever, and many other sick and possessed persons, 31-41. (4,) He preaches and heals diseases in other cities of
Galilee, 42-44.
A. M. 4031. AND   a Jesus being  full of the  dan, and  b was led by the Spirit into A.M. 4031.
*A.D. 27.   Holy Ghost, returned from  Jor- the wilderness,
a Matt. iv. 1; Mark i. 12.                       b Verse 14; Chap. ii. 27.
NOTES ON CHAPTER IV.                  the Baptist, and with the divine glory surrounding
Verse 1. And Jesus, being full Qf the Holy Ghost, his head, but by retiring into a wilderness, that,
wc., was led up of the Spirit into the wilderness, &c. without interruption, he might prepare himself for
— Supposed by some to have been in Judea; by others  his work by fasting, meditation, and prayer, and by
to have been the great desert of Horeb, or Sinai, sustaining temptations. Hence his journey to the
where the children of Israel were tried for forty  wilderness is said to have been undertaken by the
years, and Moses and Elijah fasted forty days. direction, or strong impulse, of the Spirit, by which
Here we see that our blessed Lord began his minis-* Mark sayshe was driven. See note on Mark i. 12,13,
try immediately after his baptism, not by going di- and especially on Matt. iv. 1, where the nature and derectly to Jerusalem, the seat of power, preceded by  sign of our Lord's temptation are explained at large.
366                                                                a




Jesus is ledt, - *e wilderness,       CHAPTER IV.              where he is tempted by the devil.
A. M. 4031. I' Being forty days tempted of the   8 And Jesus answered and said A. M. 4031..   devil.  And c in those days he did  unto him, Get thee behind me, Sa-. 27.
eat nothing: and when they were ended, he  tan: for f it is written, Thou shalt worship the
afterward hungered.                             Lord  thy  God, and  him  only shalt thou
3 And the devil said unto him, If thou be the  serve.
Son of God, command this stone that it be   9 g And he brought him  to Jerusalem, and
made bread.                                     set him on a pinnacle of the temple, and said
4 And Jesus answered him, saying, d It is unto him, If thou be the Son of God, cast thywritten, That man shall ot live by bread  self down from hence:
alone, but by every word of God.                 10 For h it is written, He shall give his angels
5 And the devil, taking him up into a high  charge over thee, to keep thee:
mountain, showed unto him all the kingdoms   11 And in. their hands they shall bear thee
of the world in a moment of time..             up, lest at any time thou dash thy foot against
6 And the devil said unto him, All this power a stone.
will I give thee, and the glory of them: for   12 And Jesus answering, said unto him, i It
ethat is delivered unto me, and to whomso- is said, Thou shalt not tempt the Lord thy
ever I will, I give it.                         God.
7 If thou  therefore wilt'worship me, all  13 And when the devil had ended all the
shall be thine.                                temptation, he departed from him k for a season.
Ex. xxxiv. 28; 1 Kings xix. 8.-d Deut. viii. 3.-e John   f Deut. vi. 13; x. 20.-g Matthew iv. 5.  h Psalm xci.  1.
xii. 31; xiv. 30; Rev. xiii. 2, 7. - Or, fall down before me.   i Deuteronomy vi. 16.  k John xiv. 30; Hebrews iv. 15.
Verse 2. Being forty days tempted —According  sions and fleshly lusts, and vanquishing the pleato Luke here, and Mark i. 12, he was tempted of sures of sense, before a man takes on himself the
Satan during the whole of these forty days; but we  high character of an instructer of others in the
are favoured with no account of the various subtle  knowledge of divine things.
arts which that evil spirit used in the course of so    Verses 3-12. The devil said, If thou be the Son
long a temptation. Only the three assaults which  of God, &c.-For an explanation of this whole
he made at the expiration of the forty days are re- paragraph, see notes on Matt. iv. 3-10. The devil
corded; perhaps because they were more violent taketh him up into a high mountain, &c.-This
than the rest, or more for the instruction of man- temptation, which stands here as the second, is.by
kind. In those days he did eat nothing-And there- Matthew placed the last of the three. To reconcile
fore was supported all the time by a miracle; for the evangelists, it may be observed, that Matthew
he found no inconvenience from so long and preter- recites the temptations in the order in which they
natural a fast. He did not, it seems, even feel the  occurred; for he plainly affirms this order by the
sensation of hunger till the forty days were expired. particle then, verse 5, and again verse 10, and at the
Moses, who was atype of Jesus, was remarkable for conclusion of this temptation says, that then the
fasts of this kind; for at two different times he was devil left him. In this order they appear to rise
forty days and forty nights with the Lord, Deut. ix. progressively in strength one above another; Mat9-25; x. 10. In like manner Elijah, who was a type  thew, therefore, having preserved the true order of
of Christ's forerunner, went in the strength of the  the temptations, Luke must be supposed to have nemeat he had eaten, for forty days and forty nights, glected it as a thing not very material. And the
unto HIoreb, the mount of God. Moreover, as Moses, supposition may be admitted without weakening his
during his forty days' fast, received from God the  authority in the least, for he connects the temptalaws which he afterward delivered to the Israelites, tions only by the particle Ical) and, which imports
and, by continuing so long without food, proved the  that he was tempted in these several ways, without
reality of his intercourse with God; so Jesus, during  marking the time or order of the temptations, as
the whole of his fast, enjoyed continual converse  Matthew appears to do.
with his heavenly Father, and received the new law,   Verse 13. When the devil had ended, fc., he deor evangelical doctrine, which he communicated to parted from him for a season-This implies that
his first disciples, to be by them transmitted to fu- he assaulted him afterward, which, if not before, he
lure ages, John viii. 26; and xv. 15; and by the  certainly did in the garden of Gethsemane, chap.
miracle of a total abstinence from food for so long xxxii. 53, where Jesus saith to the Jews, This is
a time, demonstrated the truth of his mission. And  your hour, and the power of darkness. When the
it is probable, that this solemn fast of Christ, like tempter was gone, a number of good angels came
those of Moses and Elias, was intended partly, at and ministered to Jesus, bringing him every thing
least, to prove the divinity of his mission, and to he had need of; as appears from the force of the
inculcate the necessity of subduing the animal pas- expression, de&iovsv avro. See note on Matt. iv. 11.
a                                                              367




Jesus preaches in the                   ST. LUKE.                     synagogue ofNaza' eth
A. M. 4034. 14 ~' And Jesus returned m in the  he went into the synagogue on the A. M. 4035.
A.D. 30.                                                                           AD ot 31.
* power of the Spirit into n"Galilee: sabbath day, and stood up for to read.
and there went out a fame of him  through   17 And there was delivered unto him  the
all the region round about.                   book of the Prophet Esaias. And when he had
15 And he taught in their synagogues, being  opened the book, he found the place where it
glorified of all.                             was written,
16 ~ And he came to o Nazareth, where he   18 q The Spirit of the Lord is upon me, behad been brought up: and, as his custom was, cause he hath anointed me to preach the gospel
1 Matt. iv. 12; John iv. 43. —— Verse 1.l  Acts x. 37.  P Acts xiii. 14; xvii. 2.  q Isa. lxi. 1.
o Matt. ii. 23; xiii. 54; Mark vi. 1.
Verses 14-16. Jesus returned in the power of having heard of the Baptist's testimony concerning
the Spirit into Galilee-Being more abundantly  him, were curious to hear him read and expound
strengthened after his conflict; and prepared to ex- the Scriptures; and the rather, because it was well
ercise his ministry with success, and to confirm his known in Nazareth that he had not had the advandoctrine by miracles. And there went out a fame  tage of a learned education. And, as the Hebrew
of him through all the region —Now that he was was now a dead language, and Jesus had not been
come, the fame of the miracles which he had per- taught to read, his actually reading, and with such
formed in Jerusalem at the passover, and in Judea  facility, the original Hebrew Scriptures, as well as
during the course of his ministry there, spread the his expounding them, was a clear proof of his dimore through Galilee: for at this time he had done vine inspiration, and must have greatly astonished
only one miracle there, namely, the turning of every intelligent and considerate person present.
water into wine. And he taught in their syna-   Verses 17-19. There was delivered to him the
gogues-He spent a considerable time in Galilee book of Esaias-A paragraph of the law having, acpreaching, for the most part in their synagogues, cording to custom, been read before. See on Acts
particularly on the sabbath days, when there was the xiii. 15.  When he had opened the book-Avacrrvfa
greatest concourse of people. Being glorified of having unrolled the volume of the book. The books
all-T-he effect of this first exercise of his ministry  of the ancients, as is well known, consisted of one long
in Galilee was, that the excellence of the doctrines sheet of paper or parchment, which they rolled up
which he taught, and the greatness of the miracles neatly on a round piece of wood. When a book of
which he wrought, caused all the people to admire this kind was to be read, they unrolled it gradually
and applaud him exceedingly. But neither their as they read it, and put what was read round
approbation, nor the outward calm which he enjoyed, another piece of wood of the same sort with the
continued long. And he came to Nazareth, where former. He found the place-The expression, evpe
he had been brought up —That by his example, says Irov rotov, seems to imply, that upon unrolling the
Theophylact, he might teach us especially to in- book, the passage here mentioned immediately met
struct and do good to those of our own family and  his eye, by the particular providence of God. Many
place of abode. And as his custom was, he went into  commentators, however, think, that as the Scriptures
the synagogue, &c.-That the synagogue was then  were read in order, the passage mentioned was that
loaded with ceremonies of human invention, and  which fell of course to be read in the synagogue
that the manners of those who met there were much  that day. And according to the custom of all the
corrupted, no man, who is acquainted with the synagogues, this passage was to be read with the fifScriptures and the Jewish history, can doubt; and  tieth section of the law, appointed for the last sabbath
yet Christ, with his disciples, went customarily to  of the sixth, or the first of the seventh month, anthese synagogues, as members of the Jewish Church, swering to our August and September. So that if
every sabbath day. And stood up-Showing, by so  our Lord read this passage as the ordinary lesson
doing, that he had a desire to read the Scriptures to  for the day, the chronology of this part of the histhe congregation, on which the book was given to  tory is thereby determined. The Spirit of the Lord
him. The reading of the Scriptures made an essen- is upon me-This was said of the prophets, when
tial part of the Jewish' public worship. But this they were under an immediate afflatus of the Holy
office was not confined to those who were properly  Spirit; but it was here, doubtless, primarily meant
the ministers of religion. The rulers of the syna- of the Messiah: because he hath anointed megogue assigned it to such persons in the congrega- That is, hath commissionedme with authority, qualition as they knew were capable of it. Nay, they  fled me with gifts, and set me apart for the importsometimes conferred the honour upon strangers, ant offices here mentioned.  The expression is
and incited them to give the people an exhortation  used in allusion to the Jewish prophets, priests, and
on such subjects as were suggested by the passage kings, who were consecrated to their offices by
read' see Acts xiii. 15; wherefore, their now assign- anointing them with oil. The unction of the Mesing it to Jesus was not contrary to the regulations siah was the Holy Spirit, which he had without
of their worship. Perhaps the rulers, knowing the measure. To preach the gospel to the poor-The
reports which went abroad of his miracles, and reason why I, the Messiah, enjoy so great a degree
368                                                            a




Jesus preaches in the                 CHAPTER IV.                     synagogue at Nazaretkh
A. M. 403A. to the poor; he hath sent me to heal.20 And he closed the book, and he A. M. 4035
A. D. 31. the broken-hearted, to preach deli- gave it again to the minister, and sat A. D. 31.
verance to the captives, and recovering of sight down. And the eyes of all them that were in
to the blind, to set at liberty them  that are the synagogue were fastened on him.
bruised,                                        21 And he began to say unto them, This day
19 To preach the acceptable year of the is this scripture fulfilled in your ears.
Lord.                                           22 And all bare him witness, and r wondered
r Psa. xlv. 2; Matt. xiii 54; Mark vi. 2; Chap. ii. 47.
of inspiration, and am endowed with the power of claim that happy period of the divine dispensations
working such astonishing miracles is, because God  toward mankind, in which a full and free remission
hath commissioned me to preach the glad tidings of of all their offences was to be offered to them, and
salvation to the poor, and by so doing, to heal the which might be fitly represented in prophecy by
broken-hearted-That is, to relieve and comfort all the Jewish jubilee, wherein debts were forgiven,
those, without distinction, whose hearts are broken  slaves released, and inheritances restored to their
by sharp convictions of sin, and fears of future pun- original owners. For a further explanation of this
ishment. The passage of Isaiah here quoted, in  passage, see the notes on Isa. lxi. 1-3; and xlii. 6, 7.
our translation stands thus: To preach good tidings   Verses 20, 21. And he closed the book, and gave it
to the meek-But the word =::'y, signifies more  again to the minister —To v7rperV, to the servant,
properly persons in a low and afflicted condition. It who had brought it to him. " From the manner in
is certainly an unspeakable recommendation of the which we apply the word minister, in speaking of
gospel dispensation, that it offers the pardon of sin, our churches, the English reader is apt to be led into
and salvation, to all on the same terms. The rich, a mistake by the common version, and to consider
here, have no pre-eminence over the poor; as they  the word here as meaning the person who presided
seem to have had under the law, which prescribed  in the service; whereas it denotes only a subordisuch costly sacrifices for the atonement of sin as nate officer, who attended the minister, and obeyed
were very burdensome to the poor. The Prophet his orders in what concerned the more servile part
Isaiah, therefore, in describing the happiness of of thework. Amongotherthingshehad the charge
gospel times, very fitly introduces the Messiah men- of the sacred books, and delivered them to those to
tioning this as one of the many blessings which  whom he was commanded by his superiors to give
would accrue to the world from his coming, that the them. After the reading was over, he deposited
glad tidings of salvation were to be preached by him  them  in their proper place."-Campbell.  And
and his ministers to the poor, and consequently  sat down-The Jewish doctors, to show  their
were to be offered to them without money and with- reverence for the Scriptures, always stood when
out price.  To preach deliveranceto the captives-  they read them, but when they taught the peoTo proclaim to the captives of sin and Satan liberty  ple they sat down.  See Matt. xxiii. 2. Thus
from the power of their tyrannical masters, on the we here find our Lord sitting down in the synaterms of repentance toward God, and faith in the gogue to preach, after he had read the passage in
Messiah, now manifested: and to confer that liberty  the prophet, which he made the subject of his dison such as complied with these terms. And recov- course. ThecustomofpreachingfromatextofScripering of sight to the blind-Not merely to confer ture, which now prevails throughout all the Chrisbodily sight on a few blind individuals, but to open  tian churches, seems to have derived its origin from
the eyes of the understanding of millions, and cure the authority of this example. And the eyes of all,
their spiritual blindness, by imparting to them the were fastened on him-They looked on him with
spirit of wisdom and revelation. Thus, Isa. xlii. 6, great attention, expecting him to explain the pas7, the Messiah is said to be given for a covenant of sage. And in addressing the congregation on it, he
the people, for a light of the Gentiles, to open the told them, it was that day fulfilled in their earsblind eyes. And the commission given to PauI, as Namely, by vWhat they heard him speak; words
recorded, Acts xxvi. 18, was, Isend thee to open their which imply, that, whatever allusion there might be
eyes, and to turn themnfrom darkness to light: in both  in the prophecy to the good news of the deliverance
which passages spiritual illumination is undoubtedly  of the Jews from the Babylonish captivity, it was
solely intended. To set at liberty them that are primarily and principally intended to be understood
bruised-With the heavy load of their fetters and of the spiritual salvation of mankind from ignorance
chains; with the guilt and power of their iniquities, and error, sinfulness and guilt, depravity and misery,
and the condemnation and wrath due to them on by the Messiah, who, and not Isaiah, nor any other
that account.  Here is a beautiful gradation, in prophet, is to be considered as speaking in the pascomparing the spiritual state of man to the misera- sage, as is explained more fully in the notes there.
ble state of those captives who were not only cast   Verse 22. And all the congregation bare him witinto prison, but, like Zevekiah, had their eyes put ness, and wondered at the gracious words, &c.-By
nut, and were laden and bruised with chains of iron. this it appears, that our Lord!roved and illustrated
To preach the acceptable year of the Lord —To pro- his assertion, (that the passage he had read was that
VOL. I.          ( 24 )                                          369              a




A prophet is without honour              ST. LUKE.                          in his own country
A. M. 4035. at the gracious words which proceeded save unto Sarepta, a city of Sidon, A. ~M. 4035,
A. D. 31. out of his mouth.  And they said, s Is unto a woman that was a widow.
not this Joseph's son?                         27 Z And many lepers were in Israel in the
23 And he said unto them, Ye will surely say  time of Eliseus the prophet; and none of them
unto me this proverb, Physician, heal thyself: was cleansed, saving Naaman the Syrian.
whatsoever we have heard done in t Caper-  28 And all they in the synagogue, when they
naum, do also here in u thy country.           heard these things, were filled with wrath,
24 And he said, Verily I say unto you, No   29 And rose up, and thrust him  out of the
x prophet is accepted in his own country.      city, and led him  unto the 2 brow of the hill,
25 But I tell you of a truth, Y many widows (whereon their city was built,) that they might
were in Israel in the days of Elias, when the  cast him down headlong.
heaven was shut up three years and  six   30 But he, apassing through the midst of
months, when great famine was throughout all them, went his way,
the land:                                       31 And b came down to Capernaum, a city
26 But unto none of them  was Elias sent, of Galilee, and taught them on the sabbath days.
sJohn vi. 42.-t Matt. iv. 13; xi. 23.-u Matt. xiii. 54;   Y 1 Kings xvii. 9; xviii. 1; James v. 17.-    2 Kings v. 14.
Mark vi. 1.-x Matt. xiii. 57; Mark vi. 4; John iv. 44.  2 Or, edge.-a John viii. 59; x. 39. —— b Mat. iv. 13; Mark i. 21.
day fulfilled,) in a discourse of considerable length, Syrian leper, while many lepers in Israel remained
the subject of which only is mentioned by Luke. uncleansed, he showed them both the sin and punAnd it seems also, that on this occasion he delivered  ishment of their ancestors, and left it to themselves
his thoughts with such strength of reason, clearness to make the application."  When the heaven was
of method, and, perhaps also, beauty of expression, shut up, &c.-Such a proof had they that God
that his townsmen, who all knew he had not had the  had sent him.  Three years and six months-In
advantage of a liberal education, were so astonished, I Kings xviii. 1, it is said, The word of the Lord
that in their conversation one with another they  came to Elijah in the third year: namely, reckoncould not forbear expressing their admiration. At ing, not from the beginning of the drought, but from
the same time, however, their carnal and worldly  the time when he began to sojourn with the widow
spirit, not to say the malevolence also of their dis- of Sarepta. A year of, drought had preceded this,
position, led them to mingle with their praises a while he dwelt at the brook Cherith. So that the
reflection, which they thought sufficiently confuted  whole time of the drought was (as St. James likehis pretensions of being the Messiah, and showed  wise observes) three years and six months.
the absurdity of the application which he had made    Verses 28-30. And all they in the synagogue were
of Isaiah's prophecy to himself, in that character; filled with wrath —The Nazarenes, perceiving the
And they said, Is not this Joseph's son?  c.  purport of his discourse, namely, that the blessings
Verses 23, 24. And he said, Ye'will surely say-  which they despised would be offered to, and acThat is, your approbation now outweighs your pre- cepted by, the Gentiles, were enraged to such a
judices. But it will not be so long. You will soon  pitch, that, forgetting the sanctity of the sabbath,
ask, why my love does not begin at home? why I they gathered around him  tumultuously, forced
do not work miracles here, rather than at Caper- him out of the synagogue, and rushed with him
naum   It is because of your unbelief. Nor is it through the streets to the brow of the hill whereon
any new thing for a messenger of God to be de- their city was built; that they might cast him down
spised in his own country. So were both Elijah  headlong. So changeable are the hearts of wicked
and Elisha, and. thereby driven to work miracles men! So little are their starts of love to be de
among heathen, rather than in Israel. And hesaid, pendld on! So unable are they to bear the close
Verily, no prophet is accepted in hir own country  application, even of a discourse which they most
-That is, in his own neighbourhood. It generally  admire' But he, passing through the midst of them
holds, that a teacher sent from God is not so accept- -Probably by making himself invisible; or by
able to his neighbours as he is to strangers.  The  overawing them: so that, though they saw, they
meanness of his family, or lowness of his circum- had not power to touch him.
stances, brings his office into contempt: nor can    Verses 31, 32. And came down to Capernaumthey suffer that he, who was before equal with  And dwelt there, entirely quitting his abode at Naor below themselves, should now bear a superior zareth, in consequence of the rude treatment which
character.                                     he met with from his townsmen. Here let it be obVerses 25-27. Many widows were in Israel in the served, that by settling in Capernaum our Lord fuldays of Elias, &c.-" By putting them thus in mind  filled Isaiah's prophecy, chap. ix. 1, which elegantly
of Elijah's miracle in behalf of the widow of Sarepta, describes the effect of the Messiah's residence in
a heathen inhabitant of a heathen city, in a time of Galilee. See notes on Matt. iv. 13-16. And he
famine, while many widows of Israel were suffered taught them on the sabbath days-Namely, accordto starve; and of Elisha's miracle on Naaman the  ing to Matt. iv. 17, and Mark i. 15, proclaimed that
370                                          ( 24* )            a




Christ cures one possessed of a devil.  CHAPTER IV.         Simon's wife's mother is raised up.
A. M. 4035. 32 And they were astonished at his wife's mother was taken with a great A.M.4035.
A. D. 31.                      A. I) 31.
doctrine: c for his word was with  fever; and they besought him for her. A. D. 31
power.                                          39 And he stood over her, and rebuked the
33  T d And in the synagogue there was a  fever; and it left her: and immediately she
man which had a spirit of an unclean devil; arose and ministered unto them.
and he cried out with a loud voice,             40 ST h Now  when the sun was setting, all
34 Saying, 3 Let us alone; what have we to they that had any sick with divers diseases.
do with thee, thou Jesus of Nazareth? art thou  brought them unto him: and he laid his hands
come to destroy us? e I know thee who thou  on every one of them, and healed them.
art, f the Holy One of God.                     41 If i And devils also came out of many,
35 And Jesus rebuked him, saying, Hold thy  crying out, and saying, Thou art Christ the
peace, and come out of him.  And when the Son of God. And khe, rebuking them, suffered
devil had thrown him in the midst, he came them not 4 to speak: for they knew that he was
out of him, and hurt him not.                  Christ.
36 And they were all amazed, and spake   42  F 1 And when it was day he departed and
among themselves, saying, What a word is went into a desert place; and the people sought
this! for with authority and power he com- him, and came unto him, and stayed him, that
mandeth the unclean spirits, and they come he should not depart from them.
out.                                            43 And he said unto them, I must preach the
37 And the fame of him went out into every  kingdom of God to other cities also, for thereplace of the country round about.             fore am I sent.
38 ~ gAnd he arose out of the synagogue, and   44 m And he preached in the synagogues of
entered into Simon's house.  And  Simon's Galilee.
Matt. vi. 28, 29; Tit. ii. 15 —d Mark i. 23.-  Or, away.    Mark i. 34; iii. 11.  k Mark i. 25, 34; Verses 34, 35.
e Verse 41..f Psa. xvi. 10; Dan. ix. 24; Ch. i. 35. — g att. 4 Or, to say that they knew him to be Christ.-1 Mark i. 35,
viii. 14; Mark i. 29.  h Matt. viii. 16; Marki. 32.  mMark i. 39.
the kingdom of heaven was at hand, and exhorted  Christ suspected. And Jesus rebuked him —The
them to repent and believe the gospel. This was Holy One of God was a title of the Messiah, Psa.
his testimony during the time of his abode at Ca- xvi. 10; but Jesus did not allow the devils to give it
pernaum, and this he made the subject of his preach- him, for the reason mentioned in the notes on Mark
ing in their synagogue on the sabbath days, not i. 25, 34. Possibly, however, it was from hence the
being discouraged by the ill usage that he had met Pharisees took occasion to say, He casteth out devils
with at Nazareth, upon his bearing the same testi- by the prince of devils. And iwhen the devil had
mony there. And they were astonished-Power- thrown him in the midst-That is,had casthim down
fully struck, and very much affected; with his doc- on the ground, the effect of this possession being an
trine. For his word was with power-With autho- epilepsy.
rity and majesty, which incomparably exceeded that   Verses 38-44. He entered into Simon's houselow and servile manner of preaching which the  See notes on Matt. viii. 14-17; and Mark i. 29-35.
scribes and Pharisees commonly used, in retailing  When the sun wvas setting- And consequently the
their precarious traditions and insipid comments to  sabbath ended, which they considered as continuing
the people. Our Lord, however, did not confine him- from sunset to sunset; all that had any sick brought
self to Capernaum, for he frequently made excursions them —Fully persuaded that he could and would
into the neighbouring country, and on such occa- heal them; which he accordingly did; he laid his
sions, no doubt, preached several times every day.  hands on every one of them, and healed them-Like
Verses 33-37. See this paragraph explained at the Pharisees, they seem to have questioned whether
large in the notes on Mark i. 23-28.  What have it was lawful' for him to do cures on the sabbath day.
we to do with thee-Thy present business is with  Reader, he is the same yesterday, to-day, and for
men, not with devils. I know thee who thou art-  ever: he is still able to do cures, and is he not willBut did he, did even the prince of devils know Jesus, ing? Try him: bring thy sick soul, or even thy sick
some time before, when he dared to say to him, body, or that of thy relative or friend, to him in
verse 6, All this power is delivered to me, and to prayer, and have faith in him, that he can and will
whomsoever Iwill I give it? Thie Holy One of God heal it. Remember, His eyes are over the righteous,
-— Either this confession was extorted from him by  and his ears are open to their prayers —-None ever
terror, (for the devils believe and tremble,) or, he trusted in him and were confounded. See-note on
made it with a design to render the character of Mark xi. 22-24.
a  -;                    371




Jesus teaches the people                   ST. LUKE.                            out of Peter's boat.
CHAPTER V.
(1,) Christ preaches to the people out of Peter's boat, 1-3. (2,) Recompenses Peter for the loan of his boat by a miraculous
draught of fishes; and intimates his design of making him and his partners fishers of men, 4-11. (3,) He cleanses a
leper; charges him to show himself to the priest, and make the enjoined oblation; but to conceal the manner of his cure,
12-15. (4,) He retires for prayer, and heals a paralytic, to the grief of the Pharisees and lawyers present, and the astonishment of the multitude, 16-26. (5,) He calls Levi, the publican; and on that occasion eats and converses with publicans and sinners, 27-32. (6,) He vindicates his disciples in not fasting so frequently as the disciples of John and the
Pharisees did, 33-38.
A. M. 4035. AND  * a it came to pass, that as the  down, and taught the people out of A. M. 4035.
D. 31.  people pressed upon him to hear the ship.
the word of God, he stood by the lake of Gen- 4 ~ Now when he had left speaking, he
nesaret,                                          said unto Simon, b Launch out into the deep,
2 And saw two ships standing by the lake: and let down your nets for a draught.
but the fishermen were gone out of them, and   5 And Simon answering, said unto him, Maswere washing their nets.                          ter, we have toiled all the night, and have
3 And he entered into one of the ships which  taken nothing; nevertheless, at thy word I will
was Simon's, and prayed him  that he would  let down the net.
thrust out a little from the land. And he sat   6 And when they had this done, they en* Fifth SurLday after Trinity, gospel, verse 1 to verse 12.  a Matt. iv. 18; Mark i. 16. -b John xxi. 6.
NOTES ON CHAPTER V.                   Simon's-With whom, as well as with his brother
Verses 1-10. As the people pressed upon him, Andrew, he had formed some acquaintance on the
with great eagerness, to hear the word of God-In- banks of Jordan, while John was baptizing there.
somuch that no house could contain them: they per- See John i. 37-42: and prayed thcat he would thrust
ceived Christ's word to be the word of God, by the  out a little from the land-Jesus desired this, that he
divine power and evidence that accompanied it, and  might avoid the crowd, and at the same time be
therefore they were eager to hear it. It seems the  more conveniently heard. And he taught thepeople
sermons which Jesus had preached in his last tour out of the ship-The subject of his discourse at this
through the country had made a great impression  time is not mentioned by the evangelist; he introon the minds of the people who heard him; for they  duces the transaction only because it was followed
either followed him to Capernaum, or calne thither by an extraordinary miracle, which he is going to
soon after his return in great numbers, in expecta- relate.  When he had left spea'king, he said unto
tion of receiving still further instruction from him. Simon —Who was the owner of the boat, and his
He stood by the lake of Gennesaret-Elsewhere  own disciple; Launch out into the deep, and let down
called the sea of Galilee, Mark i. 16; and the sea of your nets for a draught —Christ intended by the
Tiberias, John vi. 1; being distinguished by these  multitude of fishes, which he would make Simon
names, because it was situated on the borders of catch, to show him the success of his future preachGalilee, and the city of Tiberias lay on the western  ing, even in cases where little success was reasonshore of it. The name Gennesaret seems to be a ably to be expected. And Simon said, We have
corruption of the word Cinnereth, the name by  toiled all the night and taken nothing —A circumwhich this lake was called in the Old Testament. stance this, which " one would have thought," says
See note on Matt. iv. 13. It appears from  Mark  Henry, "should have excused them from hearing
i. 16, that Jesus had been walking on the banks of the sermon; but such love had they to the word of
this lake. And he saw two ships- Two small ves- God, that it was more reviving and refreshing to
sels, as the word ir2ota, frequently occurring in the  them  than the softest slumbers."  Nevertheless, at
gospels, evidently means, though in the common  thy word-In obedience to it, and dependance on it;
versions rendered ships. They were a sort of large  I will let dowun the net-Though they had toiled to
fishing-boats, which Josephus calls atcaaCat, observing  no purpose all night, yet at Christ's command they
that there were about two hundred and thirty of are willing to renew their toil, knowing, that by rethem on the lake, and four or five men to each. lying on him, their strength should be renewed as
Standing by the side of the lake, or aground near work was renewed upon their hands. Observe,
the edge of the lake, as Dr. Campbell renders EoTra  reader, we must not presently quit the callings in
i'apa rYv AtyV7iv, observing that the vessels are said  which we are engaged, because we have not the sucto be, not Ev rn aXIvi, in the lake, namely, at anchor, cess in them which we promised ourselves. The
but?rapa rTav?Xttvnv at, or beside the lake. But the ministers of the gospel in particular must continue
fishernen were gone out of them-After the labour to let down their nets, though they have, perhaps,
of a very unsuccessful night; and were washing  toiled long, and caught nothing, They must persetheir nets-Namely, in the sea, as they stood on the  vere unwearied in their labours, though they see not
shore. And he entered into one of the ships- Namely, the success of them. And in this they must have
372                                                                 a




A miraculous                           CHAPTER V.                            draught of fishes.
A.M. 4035. closed a great multitude of fishes:  9 For he was astonished, and all A. M. 4035.
A. D. 31.                                                                           A.D. 31.
and their net brake.                  that were with him, at the draught
7 And they beckoned unto their partners, of the fishes which they had taken:
which were in the other ship, that they should   10 And so was also James and John, the
come and help them.  And they came, and  sons of Zebedee, which were partners with
filled both the ships, so that they began to sink. Simon.  And Jesus said unto Simon, Fear
8 When Simon Peter saw it, he fell down at not: d from henceforth thou shalt catch men.
Jesus's knees, saying, ~ Depart from me; for I   11 And when they had brought their ships
am a sinful man, O Lord.                       to land, e they forsook all, and followed him.
c 2 Sam. vi. 9; 1 Kings xvii. 18. —  Matt. iv. 19; Mark 1. 17.  e Matt. iv. 20; xix. 27; Mark i. 18; Chap. xviii. 28.
an eye to the word of Christ, and a dependance ful man, and if thou stand at a distance from me, I
thereupon. We are then likely to have success, perish! Come and recover my heart from the
when we follow the conduct of Christ's word. And  tyranny of sin; come and possess it, and fix it for
they enclosed a great multitude of fishes-The  thyself."  But, considering what reasons sinful men
net was no sooner let down, than such a shoal of have before the holy Lord God to dread his wrath,
fishes ran into it, that it was in danger of breaking, Peter may well be excused in crying out, on a sudor rather did break in many parts. How vast was den, under a sense of his sinfulness and vileness,
that power which brought such a multitude of fishes Departfrom me, 0 Lord. Though Peter was the
into the net! But how much greater and more ap- only person who spake on this occasion, the rest
parently divine was the energy which, by the minis- were not unaffected. James and John, who'were
tration of one of these illiterate men, converted at partners with him-Were also struck with astonishonce a much greater number of souls, and turned  ment, and, doubtless, were also humbled before him.
the despisers and murderers of Christ into his adorers! But Jesus encouraged them all, and especially Simon,
And they beckoned to their partners which were in  saying, Fear not: from henceforth thou shalt catch
the other ship-Namely, James and John, who, it men-Instead of doing thee any harm, I from this
seems, were at such a distance from them, that they  time design to employ thee in much nobler work, in
were not within call; that they should come and help  which I will give thee such happy success, that thou
them-To secure this vast draught of fishes, and  shalt captivate men, in greater abundance than those
bring them safe to the shore. Such a draught had, fishes thou hast now caught: enclosing them in the
doubtless, never been seen in the lake before. net of the gospel, and drawing them out of the gulf
Wherefore it could not miss being acknowledged  of ignorance, sin, and misery, to the land of life eterplainly miraculous, by all the fishermen present, es- nal. The original expression here is very emphapecially as theyhad toiled in that very place to no pur- tical, avip&nryr ewap;oypv, Thou shalt be employed in
pose the whole preceding night, a season much more  catching men alive: it is spoken in allusion to those
favourable than the daytime for catching fish in  fishes and beasts that are caught, not to be killed,
such clear waters. Peter in particular was so struck  but to be put into ponds and parks.
with the miracle, that he could not forbear express-   Thus by a signal miracle our Lord, 1st, Showed
ing his astonishment in the most lively manner, both  his dominion in the seas as well as on the dry land;
by words and gestures: he fell down at Jesus's knees and over its wealth as well as over its waves; and
-In amazement and confusion; saying, in deep self- that he was that Son of mran, under whose feet all
abasement, Depart from me, for Iam a sinful man, things were put. 2d, He confirmed the doctrine he
O Lord-And therefore utterly unworthy to be in  had just preached out of Peter's ship, and proved
thy presence. He believed the holy God was pecu- that he was at least a preacher come from God. 3d,
liarly present with the person who could work such  He repaid Peter for the loan of his boat; and mania miracle; and a consciousness of sin made him  fested that his gospel now, as his ark formerly, in
afraid to continue in his presence, lest some infirm- the house of Obed-Edom, would be sure to make
ity or offence should expose him to some more than  ample amends for its kind entertainment; and that
ordinary punishment. Observe here, reader, 1st, Christ's recompenses for services done to his name
Peter's acknowledgment was very just, and one would be abundant, yea, superabundant. And lastly,
which it becomes us all to make, I am a sinful man, he hereby gave a specimen to those who were to be
O Lord: for even the best of men are sinful men, his ambassadors to the world, of the success of their
and should be ready upon all occasions to own it, embassy; that though they might for a time, and in
and especially to own it to Jesus Christ; for to whom  some particular places, toil and catch nothing, yet
else but to him, who came into the world to save that they should be made the instruments of enclossinners, should sinful men apply themselves? 2d, ing many in the gospel net, and bringing them to
His inference from it was not just: if we be sinful Christ and salvation, present and eternal.
men, as indeed we are, we should rather say, " Lord,   Verse 11. And when they had brought their ships
for that very reason, while we own ourselves most to land, they forsook all, &c.-Doubtless, before this
unworthy of thy presence, we most importunately  the disciples entertained a high idea of their Masterr
entreat it: Come unto me: O Lord, for I am a sin-  as they believed him to be the Messiah, and had fola                                                              373




Jesus cleanses                            ST. LUKE                              a leprous man.
A. M. 4935.  12'fAnd it came to pass, when   15 But so much the more went there A. M 4035.
he was in a certain city, behold a  a fame abroad of hint:'and great  A
man full of leprosy: who seeing Jesus, fell multitudes came together to hear, and to be
on his face, and besought him, saying, Lord, healed by him of their infirmities.
if thou wilt, thou canst make me clean.          16 ~ k And he withdrew himself into the wil13 And he put forth his hand and touched  derness, and prayed.
him, saying, I will: Be thou clean.  And im-   17 ~ And it came to pass on a certain day,
mediately the leprosy departed from him.       as he was teaching, that there were Pharisees
14 g And he charged him  to tell no man: and doctors of the law sitting by, which were
but go, and show  thyself to the priest, and  come out of every town of Galilee, and Juoffer for thy cleansing, h according as Moses dea, and Jerusalem: and the power of the
commanded, for a testimony unto them.           Lord was present to heal them.
f Matthew viii. 2; Mark i. 40. —- Matthew viii. 4.  i Matthew iv. 25; Mark iii. 7; John vi. 2.
h Lev. xiv. 4, 10, 21, 22.                    k Matt. xiv. 23; Mark vi. 46.
lowed him, John i. 43; till now, however, they did  public work and our secret devotions may not intrench
not forsake all, but continued to work at their ordi- upon, or interfere with each other. Observe, reader,
nary calling. But this miracle of the fishes was such  private prayer must be performed secretly; and how
a striking demonstration of his power, that from this much soever we have to do in the best business in this
time they left their vessels and nets, nay, and all they  world, we ought to have stated times for it, and
-had in the world, neglecting even the booty they  steadily to attend to them.
had' now taken, and became his constant followers;   Verses 17-25. And on a certain day, as he was
being henceforward more solicitous to serve the in- teaching —Not on a sabbath day, as it appears, but
terest of his kingdom, than to advance any secular on a week-day; and not in the synagogue, but in a
interests of their own whatever. Observe here, private house. Preaching and hearing the word of
reader, the wonderful choice which Jesus makes of  God is good work, if it be performed properly, on
those who were to be the chief ministers in his king- any day in the week, as well as on the sabbath days;
dom! " Surely the same divine power which pre- and in any convenient place, as well as in a place
vailed on these honest fishermen to leave their little  peculiarly set apart for divine worship: even there
all to follow him, could with equal ease have sub- where we ordinarily converse with our friends, it is
duet, the hearts of the greatest and wisest of the na- not improper to give and receive good instruction.
tion, and have engaged them to have attended him   There were Pharisees and doctors of the law sitin all Iris progress through the country, with the  ting by-As being more honourable than the bulk
exactest observance, and the humblest reverence: of the congregation, who stood. These men of
but he chose rather to preserve the humble form in  learning and influence had come from all quarters,
which he had at first appeared, that he might thus on hearing the report of his miracles, to see his
answer the schemes of Providence, and by the weak  works, and scrutinize his pretensions of being a dithings of the world confound them that were mighty."  vinely-commissioned teacher. And the power of the
It must be remembered, however, that he did not Lord was present to heal-Namely, as many as then
"go to call them that stood all the day idle; but, on  applied to him for the cute of their diseases. The
the contrary, conferred this honour upon honest in- sense is, that Christ not only preached such awakendustry; on them that had been toiling all the night ing sermons as might have converted them to rightin the proper duties of their station and profession  eousness, but his mighty and miraculous power was
in life. Let us pursue our business with vigilance  there to perform such cures as ought to have reand resolution; assuring ourselves, that, however moved all their scruples with respect to his divine
mean it be, Christ will graciously accept us in it; mission. Accordingly he embraced an opportunity,
and let us fix our dependance on his blessing, as ab- which now offered, of showing his power on a man
solutely necessary to our success." —Doddridge.    afflicted with the palsy to such a degree that he
Verses 12-16. Behold a man full of leprosy-Of  could neither walk, nor stand, nor sit, nor move any
this miracle, see the notes on Matt. viii. 2-4, and  member of his body, nor utter so much as a word
Mark i. 45. And he withdrew himself into the wil- importing the least desire of relief; but seemed a
derness and prayed-The original expressibn, qv  carcass rather than a man. This miserable object
v'oXwopov ev ratc epy71otC, Kat rpooevpouevor: implies that was carried in his bed, or couch, by four persons,
he frequently did this. Though no one was ever who, when they could not bring him in at the door
more busily employed than he was, or did so much  because of the crowd that was gathered to see how
good in public as he did, yet he found time for pious Jesus would behave before such learned judges, they
and devout retirement: not that he needed to avoid bare him up, by some stairs on the outside, to the
either distraction or ostentation;but he meant to set us roof of the house, which, like other roofs in that
an example, who have need so to order the circum- country, was flat, with a battlement round it, and
stances of our devotion as to guard against both. It is had a kind of trap-door, it seems, by which the memlikewise our wisdom so to order our affairs, that our  bars of the family could come out upon it to walk
374                                                              a




The man taken with a palsy is          CHAPTER V.                healed, and his sins pardoned.
A. M. 4035.  18 1And behold, men brought in  he answering, said unto them, What A. M. 4035.
a bed a man which was taken with  reason ye in your hearts                  A. D. 31.
a palsy: and they sought means to bring him   23 Whether is easier, to say, Thy sins be
in, and to lay him before him.                 forgiven thee; or to say, Rise up and walk?
19 And when they could not find by what  24 But that ye may know that the Son of
way they might bring him  in, because of the  man hath power upon earth to forgive sins,
multitude, they went upon the house-top, and  (he said unto the sick of the palsy,) I say unto
let him  down through  the tiling with his  thee, Arise, and take up thy couch, and go
couch, into the midst before Jesus.            unto thy house.
20 And when he saw their faith, he said unto   25 And immediately he rose up before them,
him, Man, thy sins are forgiven thee.          and took up that whereon he lay, and departed
21 m And the scribes and the Pharisees began  to his own house, glorifying God.
to reason, saying, Who is this which speaketh   26 And they were all amazed, and they globlasphemies? n Who can forgive sins but God  rifled God, and were filled with fear, saying,
alone?                                        We have seen strange things to-day.
22 But when Jesus perceived their thoughts,  27 T o And after these things he went forth,
l Matt. ix. 2; Mark ii. 3. -m Matt. ix. 3; Mark ii. 6, 7.    n Psa. xxxii. 5; Isa. xliii. 25.-   Matt. ix. 9; Mark ii. 13, 14.
and take the air, or perform their devotions. Through  them the efficacy of his command, Arise and walk.
this they let him down with his couch, into the midst And werefilled withfear —With a reverential kind
of the company assembled, before Jesus-Who, of fear and dread, in consequence of this marvellous
knowing the man to be a true penitent, and observ- proof of the divine present among them; saying,
ing the faith of those who brought him, immediately  We have seen strange things to-day-Sins forgiven,
gave him the consolation of knowing that his sins miracles wrought. Greek, 7rapa3ofa, paradoxes, or,
were all forgiven; and as a proof that he had authori- incredible things, as Dr. Campbell renders it; things
ty to announce to him such glad tidings, he imme- which we should think impossible to be performed,
diately so perfectly healed him of his disorder, as to  and should conclude to be tricks and illusions, had
enable him instantly to rise up before all that were we not indisputable proofs of their reality. Indeed,
present, take up his couch, and walk. For a more  " whether we examine the nature of this miracle, as
particular elucidation of the circumstances of this being a perfect and instantaneous cure of an obstinate,
remarkable miracle, see notes on Mark ii. 3-12. To  universal palsy, under which a person advanced in
what is there observed, it may not be improper to  years had laboured, it seems, for a long time, a peradd here, that by our Lord's manner of proceeding  fectcureproducedbythepronouncingof a single senon this occasion we are taught two important les- tence; or whether we consider the number and quality
sons; Ist, That sin is the cause of all sickness, and  of the witnesses present, Pharisees and doctors of the
the forgiveness of sin the only foundation on which  law from every town of Galilee, and Judea, and Jethe expectation of a recovery from sickness can be rusalem, together with a vast concourse of people;
comfortably built. 2d, That when we are sick, we or whether we attend to the effect which the miracle
should be more concerned to get our sins pardoned  had upon the witnesses;-namely, the Pharisees and
than our sickness removed; Christ, in what he said  doctors of the law, not able to find fault with it in
to this man, directing us when we seek to God for any respect, though they had come with a design
health, to begin with seeking to him for pardon. to confute our Lord's pretensions as a miracle-workAnd from the influence which the healing of this er, were astonished, and openly confessed that it was
man's soul and body had upon his mind, inducing  a strange thing which they had seen; the multitude
him as he departed to his house, bearing his couch, glorified God who had given such power unto men;
to praise and glorify God, we may learn to give God  the person upon whom the miracle was wrought
the praise of those mercies of which we have the  employed his tongue, the use of which he had just
comfort, and to acknowledge his hand in all our re- recovered, in celebrating the praises of God: in short,
coveries from affliction and escapes from death, and  view it in whatever light we please, we find it a most
to glorify him for them, by whose mercy and power illustrious miracle, highly worthy of our attention
alone they are wrought.                        and admiration."-Macknight. Still, however, it does
Verse 26. They were all amazed-Greek, ecgsaamc not appear that these Pharisees and doctors of the
e;a6ev acravrar, astonishment seized all, that is, the law, though struck with amazement at this miracle,
Pharisees and doctors of the law, as well as the peo- were convinced thereby of the divine mission of
ple: and they glori.fied God —Matthew says, who Jesus, or inducedtolay asidetheirenmityagainsthim.
had given such power unto men; power not only to   Verses27-29. He?ventforth and saw apublican, &c.
heal diseases, but to forgive sins. For they could not -Having performed this great miracle on the paralytbutacknowledgetheauthorityof Christ'sdeclaration, ic, Jesus thought proper to allow the Pharisees and
Thy sins beforgiventhee, when their eyes showed  doctors an opportunity of conferringupon it among
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Christ came not to call the righteous,   ST. LUKE.                    but sinners to repentance,
A. M. 4035. and saw a publican named Levi, sit-  34 And he said unto them, Can ye A. M. 4035.
A. D. 31.                                                                            A. D. 31.
ting at the receipt of custom: and he  make the children of the bride-chamsaid unto him, Follow me.                      ber fast while the bridegroom is with them?
28 And he left all, rose up, and followed him.  35 But the days will come, when the bride29 ~ P And Levi made him a great feast in  groom  shall be taken away from  them, and
his own house; and q there was a great com- then shall they fast in those days.
pany of publicans and of others that sat down   36 ~ t And he spake also a parable unto
with them.                                     them: No man putteth a piece of a new gar30 But their scribes and Pharisees murmur- ment upon an old: if otherwise, then both the
ed against his disciples, saying, Why do ye eat new maketh a rent, and the piece that was
and drink with publicans and sinners?         taken out of the new  agreeth not with the
31 And Jesus answering, said unto them, old.
They that are whole need not a physician;   37 And no man putteth new wine into old
but they that are sick.                        bottles; else the new wine will burst the bottles,
32 r I came not to call the righteous, but sin- and be spilled, and the bottles shall perish.
ners to repentance.                              38 But new wine must be put into new bot33 ~ And they said unto him, s Why do the  ties, and both are preserved.
disciples of John fast often, and make pray-   39 No man also having drunk old wine,
ers, and likewise the disciples of the Phari- straightway desireth new: for he saith, The
sees; but thine eat and drink?                old is better.
PMatthew ix. 10; Mark ii. 19 -q Chap. xv. 1.  r Matthew    s Matthew ix. 14; Mark ii. 18.  t Matthew ix. 16, 17;
ix. 13; 1 Tim. i. 15.                            Mark ii. 21, 22.
themselves, and of making what observations they  sat with publicans and sinners. Jesus answering,
pleased concerning it, in the hearing of the common  said, They that be whole, &c.-The Pharisees had
people. He left the house, therefore, immediately. not directed their discourse to Jesus, but having spoBut on his going out the people accompanied him, ea- ken so loud as to let all the guests hear their censure,
ger to hear him preach. This good disposition which  he could not with propriety let it pass without showtheywere in, Jesus improved to their advantage. He ing the unreasonableness of it; which he does in a
went with them to the lake, and on the shore preach- forcible manner, in these words: As if he had said,
ed to a great multitude, Mark ii. 13. When he had  They that are in perfect health do not need the
made an end of speaking, he passed by the receipt converse and advice of the physician, but those that
of custom, or booth, where the collectors of the tax  are sick; and therefore, because of their need of
waited to levy it, possibly from the vessels which  him, he visits and converses with them, though it
used the port of Capernaum. Here he saw a publi- cannot otherwise be agreeable to him to do it; and
can, Matthew or Levi, (for it was a common thing  I act on the same principles; for I am not come to
among the Jews for a person to have two names,) call the righteous-As you arrogantly suppose yoursitting, whom he ordered to follow him, and who  selves to be, but such poor sinners as these; to reimmediately obeyed, being designed of God for a pentance-Or, the persevering penitence, faith, and
more honourable employment than that of collecting  holiness of such as are truly righteous, is not so
the taxes. Matthew, thinking himself highly hon- much the object of my attention, as the conversion
oured by this call, made a great feast, or entertain- of sinners. See a like form of expression, I Cor.
ment, for Jesus and his disciples, inviting, at the  i. 17. Some commentators imagine that self-rightsame time, as many of his brother publicans as he  eous persons are here spoken of; but the scope and
could, hoping that Christ's conversation might bring  connection of the passage evidently confirm  the
themtorepentance. Inthisaction,therefore,Matthew  former meaning. Indeed it is not true that our Lord
showedbothgratitudeandcharity; gratitudetoChrist did not come to call self-righteous persons to repentwho had now called him, and charity to his acquaint- ance: he certainly came as much to call them as
ance in labouring to bring about their conversion.    any other class of sinners. Such were the scribes
Verses 30-32. But their scribes and Pharisees and Pharisees, and many of his discourses were
murmured-The Pharisees of Capernaum, who  evidently levelled at them, and intended to bring
knew both Matthew's occupation and the character them to a sense of their sin and danger, in orof his guests, were highly offended that Jesus, who  der to their humiliation, self-abasement, and conpretended to be a prophet, should have deigned to  version. See this paragraph more fully explained
go into the company of such men; so offended that in the notes on Matt. ix. 9-13; Mark ii. 13-17.
they could not forbear condemning his conduct   Verses 33-39. The contents of these verses occur
Openly, by asking his disciples, with an air of inso- Matt. ix. 14-17, where they are explained at large.
lence, in the hearing of the whole company, why he  The disciples of John fast and make prayers —Long
376                                                              a




Christ vindicates his disciples for       CHAPTER VI.             plucking corn on the sabbath day.
and solemn prayers: but thine eat and drink —Free- having drunk old wine-As people, who have been
ly, though thou professest a high degree of right- accustomed to drink wine made mellow with age,
eousness. And he said, Can ye make, &c.-That do not willingly drink new wine, which for the most
is, Is it proper to make men fast and mourn during  part is harsh and unpleasant; so my disciples, hava festival solemnity?  My presence and converse  ing been accustomed fbr some time to live without
render this a kind of festival to my disciples: for, practising any of the severities for which John's
as John taught his hearers but a little before his con- disciples and the Pharisees are remarkable, cannot
finement, I am the bridegroom  of my church; you  relish that new way of life which they recommend.
cannot, therefore, in reason, expect I should com- They are not yet so fully acquainted with and estab
mand them to fast now, or that they should do it lished inmy doctrine asto submitcheerfully to any ex
without such a command. But the days will come  traordinary hardships. To this purpose is Le Clere's
— And that very soon; when the bridegroom shall interpretation of the verse; but Wolfius and others
be taken away from  them —And shall leave them   apply it to the Pharisees, who were much better
exposed to much toil, hardship, and suffering; " with  pleased with the traditions of the elders than with
their hearts full of sorrow, their hands full of work, the doctrines of Christ; because the latter prescribed
and the world full of enmity and rage against them."  duties more difficult and disagreeable to the corrupt
— Henry.  Then shall they fast in those days-   natures of men than the former. Perhaps the genThey shall have great need, and even shall be com- eral sense of the sentence may be, that men are
pelled so to do. They shall both hunger and thirst, not wont to be soon or easily freed from old preand even be destitute of clothing, 1 Cor. iv. 11. They  judices.  As if Christ had said, Judge how fit it
shall also keep many religious fasts; shall serve the  is that I should not oblige my disciples to a new
Lord with fastings, Actsxiii. 2, 3; for Providence shall course of severities at once, but should rather gracall them to it. He spake also a parable unto them  dually form their characters to what the duty of
-Taken from clothes and wine, therefore peculiarly  their future profession, and the usefulness of their
proper at a feast. See on Matt. ix. 16, 17. No man  lives, may require.
CHAPTER VI.
In this chapter, (1,) Christ, in vindicating his disciples for plucking ears of corn, and his own healing a withered hand, on
the sabbath, shows that works of necessity and mercy are lawful on that day, 1-11. (2,) After retiring for solemn prayer,
he chooses and appoints twelve of his disciples to be apostles, 12-16. (3,) Coming down to the multitude assembled in the
plain, he cures many persons afflicted with different diseases, 17-19. (4,) In the audience of his newly-chosen apostles,
he repeats many remarkable passages of his sermon before delivered on the mount, 20-49.
A. M. 4035. AND   a it came to pass on the se- them, Why  do ye that b which is A M. 4035.
A. D. 31. A cond sabbath after the first, that not lawful to do on the sabbath days?  A. D. 31.
he went through the corn-fields; and his dis-   3 And Jesus answering them, said, Have ye
ciples plucked the ears of corn, and did eat, not read so much as this, c what David did,
rubbing them in their hands.                      when himself was a hungered, and they which
2 And certain of the Pharisees said unto  were with him;
a Matt. xli. 1; Mark ii. 23.                    b Exod. xx. 10.-   1 Sam. xxi. 6.
NOTES ON CHAPTER VI.                  third sabbath from that second day; and so on, till
Verses 1-5. On the second sabbath after thefirst they came to the seventh sabbath from  that day;
-The original expression here, ev Za66ar 6evurepo7rpuo- that is, to the forty-ninth day, which was the day of.r, says Dr. Whitby, "should have been rendered, pentecost. The mention of the seven sabbaths, to
In the first sabbath after the second day, namely, be numbered with relation to this second day, anof unleavened bread; for, after the first day of the  swers all that Grotius objects against this exposition.
passover, (which was a sabbath, Exod. xii. 16,) ye  Epiphanius expressly says, Our Lord's disciples did
shal count unto you (said God) seven sabbaths  what is here recorded, r7 caa66ao), 7To Iera rnv Rluepay
complete, Lev. xxiii. 15, reckoning that day for the  r7v arvyeov, on the sabbath following the [second]
first of the week, which was therefore called, 6evrepo- day of unleavened bread.  And if pentecost was
7rpTuroV, the first sabbath from this second day of  called the feast of harvest, Exod. xxiii. 16, (as Bounleavened bread; (the 16th of the month;) the  chart, Mr. Mede, Dr. Lightfoot, and the Jews say,)
sectond was called 6EVTEpoEvrTEpov, the second sab- because then their barley and wheat harvest was
bath from thatday; and the third, 6EvreporplTrov, the gathered in, this feast could not be pentecost, as
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Jesus heals a withered hand.            ST. LUKE.             He goes into a mountain to pray.
A. M. 4035. 4 How he went into the house of and stand forth in the midst. eAnd AM. 4035.
A. D 31. God, and did take and eat the show- he arose, and stood forth.           A. D. 31.
bread, and gave also to them that were with   9 Then said Jesus unto them, I will ask you
him, d which it is not lawful to eat but for the  one thing; Is it lawful on the sabbath days to
priests alone?                                do good, or to do evil? to save life, or to de5 And he said unto them, That the Son of stroy it?
man is Lord also of the sabbath.                10 And looking round about upon them all,
6 ~ e And it came to pass also on another he said unto the man, Stretch forth thy hand.
sabbath, that he entered into the synagogue, And he did so: and his hand was restored
and taught: and there was a man whose right whole as the other.
hand was withered:                              11 And they were filled with madness; and
7 And the scribes and Pharisees watched  communed one with another what they might
him, whether he would heal on the sabbath  do to Jesus.
day; that they  might find an  accusation   12 ~  fAnd it came to pass in those days,
against him.                                  that he went out into a mountain to pray, and
8 But he knew their thoughts, and said to the  continued all night in prayer to God.
man which had the withered hand, Rise up   13 And when it was day, he called unto him
d Lev. xxiv. 9.  e Matt. xii. 9; Mark iii. 1; Chap. xiii. 14; xiv. 3; John ix. 16.-f Matt. xiv. 23.
Grotius conjectures, because then the corn must open at the top, and planted round with trees. This
have been gathered in, and therefore could not have  is the sense in which Drusius, Prideaux, Whitby,
been plucked by Christ's disciples in the field." Hammond, and many other good critics, understand
There are other expositions of the phrase, but this the expression. This interpretation does not alter
seems by far the most probable. He went through  the meaning of the passage, for as Jesus went up to
the corn-fields, &c. This paragraph is largely ex- the mountain to pray, we cannot avoid supposing
plained in the notes on Matt. xii. 1-8; and Mark  that he spent the greatest part of the night in acts
ii. 23-28.                                    of devotion. And when it was day he called to him
Verses 6-11. And on another sabbath he entered  his disciples-Mark says, whom he would. And of
into the synagogue-The service of which he and  them he chose twelve, whom also he named apostleshis disciples seem to have generally attended: and  A name which well expressed the office for which
there was a man whose right hand was withered-  they were designed. These he now fixed upon,
Of the miracle here recorded, see notes on Matt. that for some time they might be always with him,
xii. 9-13; and Mark iii. 1-5; where all the circum- in order that from his own mouth they might learn
stances of it are noticed.                    the doctrine which they were, in due time, to preach
Verses 12, 13. And it came to pass in those days through the world; "that they might see his glory,
-Namely, of his teaching near the sea of Galilee; John i. 14, the transcendent glory of the virtues
that he went out into a mountain to pray-Jesus, which adorned his human life; and that they might
seeing the general notice which was taken of his ap- be witnesses of all the wonderful works which he
pearance, and the desire which multitudes mani- should perform, and by which his mission from God
fested of being further informed concerning the was to be clearly demonstrated. The twelve were
design of his coming, and the nature of his doctrine, thus to be qualified for supplying the people with
determined to choose a number of persons who  that spiritual food which their teachers neglected
should assist and succeed him in his ministerial to give them; and that both before and after theii
work. And as the office which he intended to as- Master's death. Accordingly, when they had con —
sign them was of great importance, even to the tinued with Jesus as long as was necessary for this
remotest ages, previous to his choice of them, he end, he sent them out by two and two into Judea,
retired to a mountain in the neighbourhood, and, on the important work of preparing the people for
notwithstanding all the labours of the preceding day, his reception, who was the true shepherd. Hence
continued all night in prayer to God; so much was he named them apostles, that is, persons sent out.
his heart enlarged on this momentous occasion. But the name was more peculiarly applicable to
The original phrase, ev rn npoaevvx r ie9es, is singular them, and their office was raised to its perfection,
and emphatical, being literally, in the prayer of after Christ's ascension, when he sent them out into
Goli, implying an extraordinary and sublime devo- all the world with the doctrine of the gospel, which
tion. Or, if the word rrpoaevx7 be taken for the pro- he enabled them to preach by inspiration, giving
per name of a place, the clause may be rendered, them power at the same time to confirm it by the
he continued all night in the oratory, or prayer- most astonishing miracles. That this was the naplace, of God; the Jews having many houses on ture of the new dignity which Jesus now conferred
mountains, and by the sides of rivers, &c., set apart on the twelve, is evident from John xx. 21, where
for prayer. These houses, it is well known, were  we find him confirming them in the apostolical
378                                                            a




Names of the twelve apostles.          CHAPTER VI.            Jesus heals those that come to him.
A. M. 4035. his disciples: g and of them he chose   17 I And he came down with them, A. M. 4035.
A.D. 31.                                                                             A. D. 31.
twelve, whom  also he named apos- and stood in the plain; and the cornties;                                           pany of his disciples, k and a great multitude
14 Simon (h whom he also named Peter) and  of people out of all Judea and Jerusalem, and
Andrew his brother, James and John, Philip  from the sea-coast of Tyre and Sidon, which
and Bartholomew,                                came to hear him, and to be healed of their
15 Matthew and Thomas, James the son of diseases;
Alpheus, and Simon called Zelotes,               18 And they that were vexed with unclean
16 And Judas i the brother of James, and  spirits: and they were healed.
Judas Iscariot, which also was the traitor.      19 And the whole multitude 1 sought to touch
g Matt. x. 1.  h John i. 42. - Jude 1.       k Matt. iv. 25; Mark iii. 7.-   Matt. xiv. 36.
office: as my Father hath sent me, so send I you; the traitor. But whatever might be the reason of
I send you upon the same errand, and with the  ranking the apostles in the catalogue in the order
same authority: I send you to reveal the will of  in which we find them, we are certain they are not
God for the salvation of men. And I bestow on  ranged according to their dignity; for, had that
you both the gift of tongues and the power of work- been the case, the order of the names would have
ing miracles, that you may be able to preach the  been exactly the same in all the evangelists, which
doctrine of salvation in every country, and to con- it is not, Andrew being placed the second in order,
firm it as divine, in opposition tPall gainsayers."-  as we have observed, by Matthew and Luke, and
Macknight. Of the probable reason why the num- the fourth by Mark; and Thomas being placed beber of twelve was fixed upon rather than any other, fore Matthew by that apostle, and after him by
and for a further elucidation of the passage, see the  Mark and Luke. To this may be added, on supponotes on Mark iii. 13-17; and Matt. x. 1-4. After sition that the apostles are ranked in the catalogues
their election, the twelve accompanied Jesus con- according to their dignity, it would follow, that
stantly, lived with him on one common stock as his John and Matthew, whose praise is in all the
family, and never departed from him, unless by his churches, on account of their writings, were inferior
express appointment.                            to apostles who are scarce once named, except in
Verses 14-16. Simon, whom he also named Peter the catalogues. With regard to the epithet, or sur-Matthew, Mark, and Luke have all given us a name, (Zelotes, the Zealous,) added by Luke here
catalogue of the names of the apostles; and their to the name of Simon; because there was a particuexactness in this particular is greatly to be praised. lar sect or faction, among the Jews, termed the
For as the apostleship clothed the person on whom  Zealots, who, in later times?, under colour of zeal
it was conferred with the high authority of directing  for God, committed all imaginable disorders, some
the religious faith of mankind, it was of no small are of opinion, that Simon the apostle had formerly
importance to the world to know who they were to  been one of this faction. But as there is no mention
whom that dignity belonged. In these catalogues, made of that sect till a little before the destruction
Simon is first named, not because he was of greater of Jerusalem, (Josephus, Bell., iv. 3,) we may rather
dignity than the rest, but because he was one of the  suppose that this epithet was added to his name on
most early followers of Christ, and the first that account of his uncommon zeal in matters of true
was called to a stated attendance upon him, and a piety and religion.
person whose remarkable zeal and piety rendered    Verses 17-19. And he came down with them, &c.
him  a kind of leader among the others.  These  -After he had acquainted these twelve persons with
reasons are so evidently sufficient for his being  his design, and had given them such private instrucnamed first, that it is strange any should have at- tions as he judged necessary to render their attendtempted to prove from that circumstance, that Christ ance on him subservient to the execution of their
invested him  with authority over his brethren; important office, he came down from the mountain
when we never find any such thing declared by  with them, and stood in the neighbouring plain;
Christ, or claimed by Peter, or owned by any of the  where were assembled, not only the rest of his disother apostles, but rather find many scriptures ciples, but a great multitude of people collected from
which appear to look a contrary way; Matthew and  parts at a great distance from each other, namely,
Luke mention Andrew next to Peter, as being his not only out of all Judea and Jerusalem, but from
brother, and one of Christ's first disciples. The  the coast of Tyre and Sidon-Many of whom came
names of James and John follow, as having been  to hear and be instructed by his discourses, and others
called next, (see Matthew iv. 21,) and being per- to be healed of their diseases: circumstances these
sons of great eminence for piety and usefulness, which prove beyond contradiction, how universal
and James is placed before John, as being the elder the persuasion now was, that he was a divinelybrother. The names of the others seem to be placed  commissioned teacher; and that real miracles were
nearly, at least, in the order in which they became wrought by him. And the vwhole multitude sought
disciples.  Judas Iscariot, however, though, per- to touch himn, &c. —In order to multiply the proofs
haps, not last called, is named last, because he was i of his mission, and to render them indubitable, he
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Jesus, in his discourse,                  ST. LUKE.                       shows who are blessed.
A. M. 4035. him; for m there went virtue out of ciples, and said, n Blessed be ye poor; A. M. 4035.
A. D. 31.                                                                              A. D. 31.
him, and healed them all.              for yours is the kingdom of God.
20 ~ And he lifted up his eyes on his dis-   21 o Blessed are ye that hunger now: for ye
sr Mark v. 30; Chap. viii. 46. —-- Matt. v. 3; xi. 5; Jam. ii. 5.  o Isa. lv. 1; lxv. 13; Matt. v. 6.
caused virtue to go out from himself, and to heal all, of the twelve as a distinct fact, chap. ix. 1. So likewithout exception, who came and touched, though  wise the two miraculous dinners were not only like
it were but his clothes, in expectation of being healed; *each other in their natures, but in their circumstances
and that, in some instances, in which Christ did not also, for they were introduced by the same discourses,
so much as take any apparent notice of the cases. and followed by like events; particularly at the
By this benignity he put the cure in the power of conclusion of both, Jesus passed over the sea of
the diseased themselves; and wrought many more  Galilee. Nevertheless, both being found in the same
miracles than could have been performed in the way  evangelist, no reader can possibly think them the
of a formal application to him for a cure.       same."-Macknight. Dr. Whitby and Dr. Doddridge
Verse 20. And he lifted up his eyes on his disci- view this subject in exactly the same light. "Hardly
pies-The multitude that pressed to touch Jesus, in  any thing," says the latter, " that I have observed in
order to be healed, being at length rendered still and  the common harmonies surprises me more than
quiet, he turned to his disciples, and in their audi- that so many of them make this discourse to be the
ence, and that of the multitude, repeated, standing  very sermon on the mount, recorded at large by
on the plain, many remarkable passages of the ser- Matthew. That was delivered by Christ sitting on
mon he had before delivered, sitting on the mount; a mountain, this sanding in a plain; and, which
which for the importance and variety of matter weighs yet much more with me, there is such a difcontained in it was, of all his sermons, the most ference in the expression, when the parallel passages
proper to be remembered by the twelve disciples, come to be compared, that it seems evident the
now that they were constituted apostles, and ap- evangelists have not related it exactly, if they meant
pointed to preach. " The Evangelist Matthew, hav- to give us the same. On the other hand, there aping recorded the fdrmer sermon in its place, judged  pears not the least difficultyin supposing that Christ
it unnecessary to give this repetition of it here. But might here repeat a part of what he had delivered
if the reader is of opinion that the two sermons are  some months before to another auditory, and prothe same, because this in Luke comes immediately  bably at some greater distance than just in the same
after the election of the twelve apostles, as that in  neighbourhood. For it is plain from other instances,
Matthew comes after the calling of the four disciples, that this is nothing more than what he often had
Simon, Andrew. James. and John, let him consider, occasion to do. Compare Matt. ix. 32-34 with Matt.
in the first place, that the calling of the four disciples, xii. 22, 24; and xvi. 21 with xvii. 23; and xx. 17-19."
which precedes the sermon in Matthew, is without This, therefore, for the reasons above stated, being
doubt a fact entirely different from the election of  evidently a different sermon from that delivered on
the twelve apostles preceding the sermon in Luke, the mount, and preached to a different auditory, and
and happened long before it. Besides, the sermon  on a different occasion; and there being here only
in Luke was preached immediately after the election  four of the eight beatitudes mentioned in that serof the twelve, whereas a large tour through Galilee, mon, and not one of these being expressed in the
which may have taken up some months, intervened  same words which are there used; it is not necesbetween the calling of the four disciples and the  sary that they should be understood in the same
sermon in Matthew. And to name no more differ- sense. The poor here may either mean the poor in
ences, the sermon recorded by Matthew was deli- spirit; the hungry, those that hunger after rightvered on a mountain, in a sitting posture; whereas, eousness; and the mourners, those that sorrow after
when he pronounced this, which Luke speaks of, he  a godly manner to repentance, 2 Cor. vii. 9; or the
was in a plain, or valley, where he could not sit condition added to the last clause, verse 22, for the
because of the multitude which surrounded him, but Son of man's sake, may be understood as implied
stood with his disciples. But though there was not in all the clauses, and that those disciples of Christ
so much evident disagreement in the facts preceding  only are pronounced blessed, who are exposed to,
these two sermons, the reader might easily have al- and patiently suffer, poverty, hunger, grief, or perlowed that they were pronounced at different times, secution for his sake, that they may obtain that
because he will find other instances of things really  kingdom, and that reward in heaven, which he hath
different, notwithstanding in their nature they may  promised to his faithful servants. Indeed our Lord's
be alike, and were preceded, and also followed, by  words are only addressed to his disciples, verse 20,
like events. For instance, the commission and in- he lifted up his eyes on his disciples, and said,
struetions given to the seventy, were, in substance, Blessed, (or rather, happy, as fLaKaplot means,) are
the same with the commission and instructions given  ye poor, &c.-As to those who are not the true disto the twelve, Matt. x., and were introduced after the  ciples of Christ, but are ignorant and wicked, or
same manner: The harvest is plenteous, &c., Matt. carnal and worldly, howeverpoor, destitute, afflicted;
ix. 37. Yet from Luke himself it appears they were  or reproached they may be in this world,.they are
different, that evangelist having related the mission not happy, but miserable, and in the way to be mi38C)'n~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~.




Blessings invoked,                      CHAPTER VI.                         and woes denounced.
A. M. 4035. shall be filled.   P Blessed  are  ye  for behold, your reward is great in A. M. 4035.
that weep now: for ye shall laugh.   heaven: for tin the like manner did
22 q Blessed are ye when men shall hate  their fathers unto the prophets.
you, and when they r shall separate you from    24 u But wo unto you x that are rich! for  ye
their company, and shall reproach you, and  have received your consolation.
cast out your name as evil, for the Son of  25 ZWo unto you that are full! for ye shall
man's sake.                                      hunger.  a Wo unto you that laugh now! for
23 s Rejoice ye in that day, and leap for joy: ye shall mourn and weep.
PIsa. lxi. 3; Matt. v. 4.- qMatt. v. 11; 1Pet. ii. 19; iii. 14;  tActs vii. 51.    u Amos vi. 1; James v. 1.-  x Chap.
iv. 14.-r John xvi. 2. —-- Matt. v. 12; Acts v. 41; Col. i. 24; xii. 21. —y Matt. vi. 2, 5, 16; Chap. xvi. 25.  z Isa. 1xv. 13.
James i. 2.                                      a Prov. xiv..13.
serable for ever. We must therefore say, in expla- referred to. The parallel passage in Luke xxiii. 29
nation of this passage, the poor are happy if they be  where we have the same prophecy, makes this evienriched with divine knowledge and grace; for they  dent. As our Lord, therefore, in the former senare entitled to the kingdom of God in all its trans- tences, pronounces the poor, the needy, the mourncendent and eternal glories.  They that hunger ful, and the persecuted happy, so he here pronow, and are destitute of all the comfortable ac- nounces the rich, the jovial, and the applauded,
commodations of life, are happy if they feel that miserable; the circumstances in which such are
nobler appetite, by which the pious soul longs after placed being peculiarly insnaring, and the danger
improvements in holiness: for the time is near when  being great lest they should be so taken up with the
they shall be filled with what they long for, and  transient pleasures of time, as to forget and forfeit
shall be made partakers of the most substantial and  everlasting happiness. His words may be thus pavaluable blessings. Happy are they who now weep  raphrased: Miserable are ye rich-If ye have reand mourn under a sense of sin, or under that whole- ceived or sought your consolation or happiness in
some discipline of affliction, by which God reduces your riches. Miserable are you that are full-Of
his wandering children, and trains them up to supe- meat and drink, and worldly goods, and take up
rior virtue; for all their sorrow shall pass away like  with these things as your portion; for you shall ere
a dream, and they shall ere long laugh and rejoice  long hunger-Shall fall into a state of great indiin a complete deliverance from  it. They whom  gence and misery, aggravated by all the plenty
men hate, separate from their company, and re- which you enjoyed and abused. Miserable are you
proach, &c., for the Son of man's sake, are happy, that laugh-That spend your lives in mirth and
for that glorious and powerful and gracious Person, gayety, or are of a light, trifling spirit; for you
on whose account they are thus treated, is abun- shall mourn and weep-You have reason to expect
dantly able, and as willing as able, amply to recom- a portion in those doleful regions, where, without
pense them for all they suffer for his sake. And  intermission and without end, you shall be abantherefore far from being dismayed and overwhelmed  doned to weeping, and wailing, and gnashing oiq
with trouble and distress, at such abuses and assaults, teeth. " Our Lord's malediction," [declaration,] says
they ought to rejoice and leap forjoy, fully assured  a modern author, "is not inconsistent with the
that their reward in heaven will be in proportion to  apostle's precepts, which command Christians altheir sufferings on earth. Besides, such persecuted  ways to rejoice. Neither is the mirth against which
followers of Christ may comfort themselves with  the wo is here denounced to be understood of that
this consideration, that the servants of God, in all constant cheerfulness of temper, which arises to
ages, have been treated in a similar manner.     true Christians from the comfortable and cheerful
Verses 24, 25. But iwo, &c. —Here we see that doctrines with which they are enlightened by the
this discourse differs very materially from the ser- gospel, the assurance they have of reconciliation
mon on the mount; there our Lord pronounced  with God, the hope they have of everlasting life
blessings only, here he denounces curses; or, to  and the pleasure they enjoy in the practice of piety
speak more properly, he compassionately bewails and the other duties of religion. But it is to be
the condition of persons of a contrary character to  understood of that turbulent, carnal mirth, that
that of those pronounced happy in the preceding  levity and vanity of spirit, which arises, not from
verses. For, as Grotius justly observes, the ex- any solid foundation, but from sensual pleasure, or
pression, eat vjuv, wo unto you, "vox est dolentis, those vain amusements of life by which the giddy
non ira incensi," is the expression of one lamenting, and the gay contrive to make away their time; that
[or bewailing the unhappy condition of another,]  sort of mirth which dissipates thought, leaves no time
not of one inflamed with anger. It is likb that used  for consideration, and gives them an utter aversion
by our Lord, Matt. xxiv. 19, wo to them that are  to all serious reflections." Persons who continue to
with child, 4c., in those days; an expression which  indulge themselves in this sort of mirth through
no one can understand otherwise than as a declara- life, shall weep and mourn eternally, when they are
tion of the unhappiness of women in these circum- excluded from the joys of heaven, and banished for
stances, at such a time of general calamity as is ever from the presence of God, by the light of whose
a                                                               381




Jesus commands his disciples           ST. LUKE.                       to return good for evil
A. M. 4035. 26 b Wo unto you, when all men i taketh away thy cloak, forbid not to A. M. 4035.
shall speak well of you! for so did  take thy coat also.
their fathers to the false prophets.            30 g Give to every man that asketh of thee;
27 ~ c But I say unto you which hear, Love and of him that taketh away thy goods, ask
your enemies, do good to them  which hate  them not again.
you,                                            31 h And as ye would that men should do to
28 Bless them  that curse you, and d pray  you, do ye also to them likewise.
for them which despitefully use you.            32 iFor if ye love them  which love you,
29 e And unto him that smiteth thee on the what thank have ye? for sinners also love
one cheek, offer also the other; f and him that those that love them.
b John xv. 19; 1 John iv. 5.-   Exod. xxiii. 4; Prov. xxv.   e Matthew v. 39.  f 1 Cor. vi. 7. —-g Deut. xv. 7, 8, 10;
2; Matt. v. 44; Verse 35; Rom. xii. 20. -  Chap. xxiii. 34; Proverbs xxi. 26; Matthew v. 42. —  h Matthew vii. 12.
Acts vii. 60.                                  i Matthew v. 46.
countenance all the blessed are enlightened, and by gentle methods, to reduce the offender to reason."
made transcendently happy.                     The Greek expression, Tr atpovror ra ca, here renVerse 26. Wo unto you-Miserable are you; when  dered, taketh away thy goods, properly signifies,
all men speak well of you-Because such universal taketh them away violently, or by fraud. But, as
applause is not to be gained without sinful com- Dr. Macknight observes, "Whatever sense we put
pliances. "For," as Dr. Whitby observes, "he that on our Lord's precept, it must be understood with
will be pleasing to all must speak things grateful to the limitations which common sense directs us to
all, and do what they like; now that cannot be good  make; namely, that we give and lend freely to all
which is grateful to bad men: thus the false pro- who ask, or permit them to retain what they have
phets, whom the Jews commended, spake to them  unjustly taken, provided only that it be a thing of
smooth things, and prophesied lies, because the small account, which we can easily spare, and the
people loved to have it so; they prophesied of persons who ask or take such things be in real
peace, when war was at hand; they strengthened  necessity." And as ye wcould that men should do
the hands of evil doers, Jer. xxiii. 14, and daubed  unto you, &c.-See note on Matt. vii. 12.
the ruinous wall with untempered mortar, Ezek.   Verses 32-36. If ye love them which love you,
xiii. 10, 11."                                 what thank have ye-What great thanks are due to
Verses 27, 28. But I say unto you which hear-, you on that account? For there are some sentiYou who hear me now, and you who in future ages ments of gratitude common even to the worst of
shall hear my gospel.  Hitherto our Lord had  men, which incline the most scandalous sinners to
spoken only to particular sorts of persons; now he  love those that love them, and to profess an affecbegins speaking to all in general. Love your ene- tionate regard for those by whom they have been
mies, &c. —The disposition which my gospel che- treated with respect and kindness.  Here, says
rishes in its votaries, is that of love and kindness, Theophylact, "If you only love them that love
even to the evil and unthankful; and therefore all you, you are only like the sinners and heathen; but
who hear the gospel ought to be of this disposition. if you love those who do evil to you, you are like to
See on Matt. v. 44.                            God; which therefore will you choose? to be like
Verses 29, 31. To him, &c. —You who hear my  sinners or like God?" Here we see that our Lord
gospel ought to be patient under injuries, as well as has so little regard for one of the highest instances
benevolent toward the unthankful. To him that of natural virtue, namely, the returning love for
smiteth thee on thy cheek-that taketh away thy  love, that he does not account it even to deserve
cloak —These seem to be proverbial expressions, to  thanks. For even sinners, saith he, do the samesignify an invasion of the tenderest points of honour Men who do not regard God at all. Therefore he
and property. Offer the other, 4c. Forbid not thy  may do this who has not taken one step in Chriscoat-That is, rather yield to his repeating the tianity. And if ye lend to them of whom ye hope to
affront, or injury, than gratify resentment in righting  receive-And that, perhaps, with considerable adyourself, in. any method not becoming Christian  vantage to yourselves; what thank have ye?-What
love. Give to every man-Friend or enemy, what favour do you show in that? or, what extraordinary
thou canst spare, and he really wants; and of him  thanks are due to you on that account? for sinners
that taketh away thy goods-By borrowing; ask  also lend to sinners, to receive, ra tea, equal favours,
them not again-If he be insolvent: or, do not in return. But loveyeyour enemies-Ye whoprofess
exact them if it will distress the person concerned  to be my disciples. See on Matt. v. 43-45. Do good
to repay thee: rather lose them, if consistent with  and lend, hoping for nothing again-Do good to
other duties, than demand them by a legal process. those from whom you have no expectation of reDr. Doddridge translates and paraphrases the clause ceiving any favour in return; and lend, in cases of
thus: "From him that taketh awtty thy possessions, great distress, even when you have little reason
in an injurious manner, do not immediately demand to expect what is lent to be repaid. Because the
them back in the forms of law, but rather endeavour,  Greek expression,,t6dev airenrtovrec, has, in no Greek
~~~~~~~~~382                                     a




Jesus commands his disciples            CHAPTER VI.                        to love their enemies.
A. M. 4035.  33 And if ye do good to them which  children of the Highest: for he is kind A. M. 4035.
A. D. 31.                                                                             A. D. 31.
do good to you, what thank have ye?  unto the unthankful and to the evil.
for sinners also do even the same.               36 * o Be ye therefore merciful, as your Father
34 k And if ye lend to them of whom ye hope  also is merciful.
to receive, what thank have ye? for sinners   37 P Judge not, and ye shall not be judged:
also lend to sinners, to receive as much again.  condemn not, and ye shall not be condemned:
35 But I love ye your enemies, and do good, forgive, and ye shall be forgiven:
and m lend, hoping for nothing again; and your   38 q Give, and it shall be given unto you;
reward shall be great, and nye shall be the  good measure, pressed down, and shaken tok Matt. v. 42. —1 Verse 27. —-- Psa. xxxvii. 26; Verse pel, verse 36 to verse 43.- -  Matt. v. 48.-P Matt. vii. 1.
30.-n Matt. v. 45.-   Fourth Sunday after Trinity, gos- q Prov. xix. 17.
author, the sense here, and in most translations, given  hearts against the request of a brother in difficulties.
to it, namely, hoping for nothing again; many  Lend cheerfully, as though he had said, without
commentators have declared in favour of the signi- fearing the loss of what shall be thus bestowed. It
fication affixed to it by the Syriac, Arabic, and Persic  often happens that, even contrary to appearances,
versions; neminem desperarefacientes, causing no  the loan is thankfully returned by the borrower;
man to despair: the copies from which these trans- but if it should not, remember (and let this silations were made reading undev', with an apostrophe, lence all your doubts) that God charges himself
for /z&eva. But, as Dr. Whitby observes, "this is with what you give from love to him, and love to
putting a double force upon the words; 1st, reading, your neighbour: he is the poor man's surety."  It
without the authority of any MS., zyde6va, no man, may not be improper to add, that several Latin MSS.,
for yvq6ev, nothing; and, 2d, interpreting avre2?rtuetv, agreeably to this interpretation, read nihil despeto cause to despair; of which sense they give no  rantes, "nothing despairing."  Our Lord enforces
instance."  The context seems evidently to justify  the exhortation by adding, and your reward shall
our translation of the clause; for the preceding  be great, probably even in this world, in the temwords are, If ye lend to them, Trap' wv EXrt6ere alto- poral prosperity with which God, in the course of?la6etv, from whom ye hope to receive again, namely, his providence, will bless you: for to him that hath,
what you lend, or a similar favour, what thank have  uses aright what he hath, shall be given, and he
ye, for sinners also lend to sinners to receive as shall have more abundance, Matt. xiii. 12. But if
much again. It then naturally follows, But do good, you are not recompensed in this world you certainly
and lend, hoping for nothing again —That is, lend  shall be in the world to come: for God is not unnot you on so mean an account, but even when you  faithful to forget our work and labour of love,
do not hope to have that returned which you lend, which we show to his name. And ye shall be
or to receive at some future time a like favour from  the children of the Highest —His genuine children,
the person you lend to. And whereas we are told  resembling him, bearing the image of his goodness;
that the word aeraw7rto  bears no such sense, " I for he is kind unto the unthankful and the evilhope," says the doctor, "the credit of Stephanus, Causing the undeserved benefits of the sun and rain
who says the word is rightly rendered by the Vul- to descend upon them, and conferring on them of
gate, nihil inde sperantes, hoping for nothing  his free unmerited bounty other innumerable benthence; and of Casaubon, who says airelmrtretv is to  efits daily. Be ye therefore merciful- Compassionhope for something from a person or matter; may  ate, kind, beneficent, to the unworthy; as your
be sufficient to support the credit of our translation; Father also is merciful-Continually setting you
especially when we read, in the Life of Solon, that an example of gratuitous goodness; as all his works,
he made no law against parricides, &a ro awrec7rtaat,  whether of creation, providence, or grace, amply
because he did not expect that such a crime would  declare. See notes on Matt. v. 44-48.
be committed; and find this like composition of the    Verses 37, 38. Judge not, &c.-See notes on Matt.
word awrexetv, when it signifies airo i-rvo rXelv, to  iii. 1, 2; vi. 14, 15. Give-Liberally to those that
receive from any one; and in the word areaOteltv, need your assistance; and it shall be given unto
which is used for aEro rtVOr eaOtetv, to eat of any  you-For your kindness and liberality will natuthing." It must be acknowledged, however, that the  rally gain you love and respect; and God also, by
more common and classical meaning of the term is, his supernatural grace, will influence men's hearts in
despero, to despair; and accordingly Dr. Campbell, your favour. Good measure, pressed down, shaken
with many others, renders the clause, not at all, or together, and running over-" Our Lord makes use
nowise despairing: observing, among several other of these three phrases to express all the different
arguments in support of this translation, " That what kinds of good measure, according to the different
commonly proves the greatest hinderance to our nature of the things measured. Some of them, to
lending, particularly to needy persons, is the dread  make the measure good, must be pressed down and
that we shall never be repaid. It is, I imagine, to  trodden; some of them must be shaken, as the
prevent the influence of such an over-cautious mis- several kinds of grain; and some of them must be
trust, that our Lord here warns us not to shut our running over, such as all sorts of liquors. The
a                                                              383




A good tree only                         ST. LUKE.                          can oear goodfruit.
A. M. 4035. gether, and running over, shall men   43 Z For a good tree bringeth not A. M. 4035.
A. D. 31..                                                                          A. D. 31.
give into your rbosom.  For s with  forth corrupt fruit; neither doth a
the same measure that ye mete withal, it corrupt tree bring'forth good fruit.
shall be measured to you again.                  44 For a every tree is known by his own
39 And he spake a parable unto them; t Can  fruit: for of thorns men do not gather figs, nor
the blind lead the blind? shall they not both  of a bramble-bush gather they 2 grapes.
fall into the ditch?                            45 b A good man, out of the good treasure of
40 u The disciple is not above his master: his heart, bringeth forth that which is good;
but every one' that is perfect, shall be as his and an evil man, out of the evil treasure of his
master.                                         heart, bringeth forth that which is evil: for
41 x And why beholdest thou the mote that c of the abundance of the heart his mouth
is in thy brother's eye, but perceivest not the  speaketh.
beam that is in thine own eye?                   46 ~ ad And why call ye me Lord, Lord, and
42 Either how canst thou say to thy brother, do not the things which I say?
Brother, let me pull out the mote that is in   47 e Whosoever comneth to me, and heareth
thine eye, when thou thyself beholdest not the  my sayings, and doeth them, I will show you
beam that is in thine own eye?  Thou hypo- to whom he is like.
crite, Y cast out first the beam out of thine own   48 He is like a man which built a house, and
eye, and then shalt thou see clearly to pull out digged deep, and laid the foundation on a rock:
the mote that is in thy brother's eye.          and when the flood arose, the stream beat veher Psa. lxxix. 12.  s Matt. vii. 2; Mark iv. 24; James ii. 13. xviii. 17.  z Matt. vii. 16, 17. —-a Mat. xii. 33.a Greek,
t Matt. xv. 14.  u Matt. x. 24; John xiii. 16; xv. 20.-' Or, a grape. —b Matt. xii. 35.-  c Matt. xii. 34.-d Mal. i. 6;
shall be perfected as his master.-x Matt. vii: 3.-Y Prov. Matt. vii. 21; xxv. 11; Chap. xiii. 25. e Matt. vii 24.
figure of giving this good measure into one's bosom, God's Son, and as he was, shall be in this world,
is an allusion to the eastern habits, which were  1 John iv. 17.
long pieces of cloth wrapped round their bodies,   Verses 41, 42. And why beholdest thou the moteand girded up with a girdle. Their garments being  See notes on Matt. vii. 3-5. Be not ye like the disof this kind, they could receive into their lap or ciples of the Pharisees, censuring others, and not
bosom a considerable quantity of such dry goods as amending yourselves.
they sold by measure."-Macknight. For with the   Verses 43-45. For a good tree bringeth not forth
same measure that ye mete it shall be measured, corrupt fruit, &c.-See notes on Matt. vii. 16-20;
&c.-Amazing goodness! So we are permitted even  xii. 33-35. For of the abundance of the heart his
to carve for ourselves! We ourselves are, as it mouth speaketh-The meaning of this whole paswere, to tell God, how much mercy he shall show  sage is, as a tree is known to be either good or bad
us! And can we be content with less than the very  by its fruit, so a man is known to be either good or
largest measure?  Give, then, to man, what thou  bad by his words; especially when he speaks of
designest to receive of God.                    the characters and actions of others, or pretends to
Verses 39, 40. And he spake a parable, &c.-Our rebuke them. On such occasions he will, either by
Lord sometimes used parables, when he knew plain  the charitable and mild constructions which he puts
and open declarations would too much inflame the  upon the doubtful actions of others, show himself
passions of his hearers. It is for this reason that he  to be a good man; or, by his uncharitable and harsh
uses this parable. Can the blind lead the blind-  interpretations, demonstrate the wickedness of his
Can the scribes teach this way, which they know  own heart.
not themselves? Will not they and their scholai    Verses 46-49. And why call ye me Lord, Lord,
perish together?  The disciple is not above his and do not the things which I say?-What will fair
master-Can they make their disciples any better professions avail, without a life answerable thereto?
than themselves?  If the master be ignorant, fool- Our Lord's words may also refer to what he had
ish, and wicked, will not the scholar, or disciple, be  just spoken in praise of good words. As if he had
so likewise?  But every one that is perfect-Or, said, Though I have thus spoken, you must take
perfected, as Icar7protapevo means: that is, perfectly  notice, that it is in a particular case especially that
instructed by Christ's doctrine, and perfectly re- your good words will manifest the state of your
newed by his grace: whose mind is fully enlight- hearts to be good, namely, when the characters and
ened, and his heart entirely changed: made wise  actions of others are spoken of and censured. Good
unto salvation by God's word, and endued with all words, on many other occasions, are of no avail;
the graces of his Spirit; shall be as his Master-  for the best advices given to others, verse 42, or the
Shall come to the measure of the stature of his Mas- fairest speeches imaginable addressed to me, your
ter's fulness, shall be conformed to the image of Master, and your giving me the highest titles of
384                                                              a




Jesus shows the folly of                CHAPTER VII.                  building on a bad foundation.
A. M. 4035. mently upon that house, and could a man that without a foundation built A. M. 4035.
A. D. 31.                                                                                A. D. 31,
not shake it: for it was founded upon  a house upon the earth, against which    D 31
a rock.                                           the stream  did beat vehemently, and immedi49 But he that heareth and doeth not, is like  ately it fell, and the ruin of that house was great.
respect, are of no manner of signification, if you do  vii. 21-29; where the contents of this paragraph are
not keep my commandments, and possess the graces, explained. " May these beautiful, striking, and reand practise the duties which I describe and enjoin. peated admonitions, which our Saviour gives us of
And theflood arose-Here is an allusion to the vio- the vanity of every profession which does not infiulent rains and sweeping floods in the eastern coun- ence the practice, be attended to with reverence and
tries, in the winter. " Though the rains are not fear! We are building for eternity; may we never
extremely frequent at that season, yet, when it does grudge the time and labour of a most serious inquiry
rain, the water pours down with great violence for into the great fundamental principles of religion!
three or four days and nights together, enough to  May we discover the sure foundation, and raise upon
drown the whole country. Such violent rains in so  it a noble superstructure, which shall stand fair and
hilly a country as Judea must occasion inundations  glorious when hypocrites are swept away into eververy dangerous to buildings within their reach, by  lasting ruin, in that awful day in which heaven and
washing the soil from under them, and occasion-  earth shall flee away from theface of him that sits
ing their fall." —Harmer. See the notes on Matt. upon the throne! Rev. xx. 11."-Doddridge.
CHAPTER VII.
In this chapter, (1,) Christ confirms the doctrine he had preached in the plain, by two glorious miracles, the Hmrng the believing centurion's servant at a distance, 1-10; and by raising a widow's only son from the dead, 11-18. (2,) He confirms the faith of John the Baptist and his disciples by an account of his miracles, 19-23; commends John, and reproves
the Jews for their contempt of him and his doctrine, 24-35. (3,) He comforts a sorrowful, penitent woman; declares her
sins pardoned; and justifies his kind treatment of her against the cavils of Simon, a proud Pharisee, by the parable of the
two insolvent debtors, 36-50.
A. M. 4035. NOW   when he had ended all his;  3 And when he heard of Jesus, he A. M. 4035
sayings in the audience of the  sent unto him the elders of the Jews,
people, a he entered into Capernaum.              beseeching him  that he would come and heal
2 And a certain centurion's servant, who was his servant.
dear b unto him, was sick, and ready to die.       4 And when they came to Jesus, they bea Matt. viii. 5.                                 b Prov. xxix. 21.
NOTES ON CHAPTER VII.                  even when, in later times, they were admitted to
Verses 1-10. When he had ended all his sayings them without any regard to their age at all. It is
-Namely, those contained in the preceding chapter; plain, from the more circumstantial account here
in the audience of the people-For though his dis- given of this miracle by Luke, than that given by
course was immediately addressed to his disciples, Matthew, that when the latter says, There came
he delivered it in the hearing of the people who  unto him a centurion, beseeching him, &c., he is not
stood round him in the plain; he entered into Caper- to be understood as signifying that the centurion
naum-Near which town the plain was in which  came in person, but only by his messengers. Inhe had preached. And a certain centurion's servant deed, it is usual in all languages, especially in the
was sick-See some of the circumstances of the  Hebrew, to ascribe to a person himself the things
miracle explained on Matt. viii. 5-10. And when he  which are done, and the words which are spoken,
heard of Jesus-Of his miracles and of his arrival by his order. Accordingly, Matthew relates as said
at Capernaum; he sent unto him the elders of the by the centurion himself, what others said by order
Jews —" Magistratus oppidi, aut pr&epositos syna- from him. An instance of the same kind we have
gogce, either the magistrates of the town, or the  in the cae of Zebedee's children: from Matt. xx. 20,
rulers of the synagogue."-Grotius. For, as it was we learn it was their mother that spoke those words
anciently the custom  of the Jews to intrust the  which, Mark x. 35-37, they themselves are said to
management of public affairs to persons advanced  speak; because she was only their mouth. In John
in years, as having most wisdom and experience, iv. 1, Jesus is said to baptize, when he baptized by
they called all who discharged those offices elders, his disciples. And John xix. 1, Pilate is said to
VOL. I.            (25)                                              385                a




Jesus cures the servant                  ST. LUKE.                      of a believing centz rionz.
AM. 4035. sought him instantly, saying, That he   9 When Jesus heard these things, A. hI. 4035.
A. D. 3.1.                                                                           A. D. 31.
was worthy for whom he should do this: he marvelled at.himt, and  turned
5 For he loveth our nation, and he hath built him  about and said unto the people that folus a synagogue.                                lowed him, I say unto ydu, I have not found
6 Then Jesus went with them. And when  so great faith, no, not in Israel.
he was now not far from the house, the cen-   10 And they that were sent, returning to the
turion sent friends to him, saying unto him, house, found the servant whole, that had been
Lord, trouble not thyself: for I am not worthy  sick.
that thou shouldest enter under my roof;         11 ~ And it came to pass the day after, that
7 Wherefore neither thought I myself worthy  he went into a city called Nain: and many
to come unto thee; but say in a word, and my  of his disciples went with him, and much
servant shall be healed.                        people.'
8 For I also am a man set under authority,   12 Now  when he came nigh to the gate
having under me soldiers, and I say unto 1 one, of the city, behold, there was a dead man carGo, and he goeth; and to another, Come, and  ried out, the only son of his mother, and she
he cometh; and to my servant, Do this, and  was a widow: and much people of the city was
he doeth it.                                   fwith her.
I Greek, this man.              * Sixteenth Sunday after Trinity, gospel verse 11 to verse 18.
take and scourge Jesus, when he did it only by his fbund so great faith-As now  appears in this
soldiers. Thus, in the following Jewish proverbs, stranger; no, not in Israel-In all my journeys
adduced by Le Clere on this passage, " The mes- through the country, and converse with its inhabitsenger of any man is as, or equal to, the man him- ants. Observe, reader, Christ will have those that
self. The ambassador of a king is as, or equal to  follow him to observe and consider the great exthe king."  And nothing is more frequent, even at amples of faith that are sometimes set before them;
this day, in our courts of law, than to say that a  especially when any such are found among those
person comes into the court, and asks a thing, which  who do not profess to follow Christ so closely as
he asks perhaps only at the third hand,-by the  they do; in order that, by considering the strength
counsel, whom his solicitor has employed in his of the faith of such, they may be ashamed of the
cause. They besought him instantly, saying, That weakness and wavering of their own. And they,
he was worthy-This centurion seems to have been  returning, found the servant whole-The cure was
what they called a proselyte of righteousness; for immediately and perfectly wrought. Observe also,
he was a lover of the Jewish nation, on account of  1st, The kindness of this centurion to his servant,
their religion, and therefore had built them a syna- and the anxiety he showed to get him cured, were
gogue: which attachment to them, and uncommon  suitable to the character of a humane master, and
generosity, had made him greatly beloved in that exhibit an excellent pattern of duty, very fit to be
country. Hence these elders of Capernaum, where  imitated by Christian masters, with whom it is but
he now resided, heartily espoused his cause on this too common to treat their servants and dependants
occasion, presented his petition to Jesus, and urged  as if they were not creatures of the same rank with
it also from the consideration of his character. Then  themselves, but of an inferior order. 2d, Christ
Jesus went with them-As he constantly embraced  will take cognizance of the distressed case of poor
every opportunity of doing good, whether to the  servants, and be ready to relieve them; for there is
bodies or souls of men; so he did not decline this no respect of persons with him. Nor are the Genr
that was now offered him, but cheerfully went with  tiles excluded from the benefit of his grace. Nay,
the elders as they desired, in order to heal the cen- this was a specimen of that much greater faith
turion's servant. And when he was not far from  which would be found among the Gentiles, when
the house, the centurion sent friends to him-  the gospel should be preached to them, than among
In the way, some of the centurion's friends, whom  the Jews.
he had sent, met Jesus with a message from him,   Verses 11, 12. He went into a city called Nain —
in which he expressed the highest opinion of A town situated about a mile or two south of Tabor,
our Lord's power, and desired him not to take the  and near Endor. And many of his disciples went
trouble of coming, but to order the cure, which he  with him —Among these, doubtless, were the twelve
knew he could easily do. When Jesus heard these  appointed to be apostles: for, " it is not to be imathings he marvelled at him —Admired hiii, on ac- gined that he would suffer the chosen witnesses of
count of his great humility, and the strength of his his miracles to be absent, when so great a miracle
faith. See on Matt. viii. 5. And turned him about, was to be performed as the raising a person from the
and said unto the people —With great solemnity; dead, and to be performed so publicly, in thetpreIsay unto you —What it is of great importance that sence of all those who were attending the funeral."
you should consider and lay to heart; I have not There was a dead man carried out-" When Jesus
386                                           (25* )             a




Jesus raises from death                 CHAPTER VII.                      a widow's son of Nain.
A. M. 4035.  13 And when the Lord saw  her,  gan to speak: and he delivered him  A. M. 4035
he had compassion on her, and said  to his mother.                            A.D.31.
unto her, Weep not.                               16 c And there came a fear on all: and they
14 And he came and touched the 2bier: and  glorified God, saying, d That a great prophet
they that bare him  stood still. And he said, is risen up among us; and, e That God hath
Young man, I say unto thee, b Arise.             visited his people.
15 And he that was dead sat up, and be-   17 And  this  rumour of him  went forth
2 Or, coffin. —-b Chap. viii. 54; John xi. 43; Acts ix. 40;   c Chap. i. 65.  d Chap. xxiv. 19; John iv. 19; vi. 14; ix. 17
Rom. iv. 17.                                     e Chap. i. 68.
and the multitude that attended him came to the  dren shall come again to their own border, Jer
gates of Nain, they met the corpse of a youth, wohm  xxxi. 17. And let our passion at such a time be
much people of the city were carrying out to burial, checked and calmed by the consideration of Christ's
accompanied by his afflicted mother bathed in tears. compassion. And he came and touched the bierThis woman, being a widow, had no prospect of any  Which he could do without contracting pollution.
more children, wherefore, as he was her only son, The people of the East bury their dead without cofthe loss she sustained in him was very great. Hence  fins, but they carry them to the grave on a bier that
the sympathy which she received from her relations  is shaped like one. By touching this, Jesus intiand friends was singular. In testimony of their mated to the bearers that they should not proceed.
concern for her, a crowd of people, much greater And he said, Young man, I say unto thee, Arisethan was usual on such occasions, attended her And no sooner had he uttered this command than
while she performed the last duty to her beloved  he that was dead sat up-Without any human help,
son. This circumstance the evangelist takes notice  having received life from  Jesus, which was thus
of to show, that though there had been no persons evinced, as it was also by his beginning to speak.
present at the miracle but those who attended the  Thus, when Christ communicates spiritual life to a
funeral, it was illustrious on account of the number person who had been dead in trespasses and sins, he
of the witnesses."-Macknight.                   instantly arises out of the state of insensibility, darkVerses 13-15. When the Lord saw her, he had  ness, and death, in which he had lain, and his lips
compassion on her, &c.-Jesus, whose tenderness  are opened in prayer and praise. And he delivered
made him susceptible of the strongest impressions him to his mother-Christ did not oblige this young
from occurrences of this kind, knowing that the  man, to whom he had given a new life, to go along
mother's affliction was bitter, and the occasion of it and continue with him, as his disciple to minister to
real, was greatly moved with compassion at the sor- him, though he owed him much, even his own self;
rowful scene. Here was no application made to him  much less as a trophy of his dominion over death,
for her, not so much as that he would speak some  to get honour by him; but presented him to his
words of comfort to her; but, ex mero motu, purely  mother, to attend her, as became a dutiful son, showfrom the goodness of his nature he was troubled for ing hereby, that it was in compassion of her afflicher, and said unto her, HWeep not. Observe, reader, tionhehad wrought the life-giving miracle. Indeed,
Christ has a concern for mourners, for the misera- all Christ's miracles were miracles of mercy; and a
ble, and often prevents them with the blessings of  great act of mercy this was to this widow. Now
his goodness. He undertook the work of our re- she was comforted according to the time in which
demption and salvation in his love and in his pity, she had been afflicted, and much more; for she
Isa. lxiii. 9. What a pleasing idea doth this give us could now look upon this son as a particular faof the compassion of the Lord Jesus, and the multi- vourite of Heaven, with more pleasure than if he
tude of his tender mercies, which may be very en- had not died. And as this miracle was an illustrious
couraging to us, when at any time we are in sorrow! display of our Lord's compassion for a person in
Let poor widows comfort themselves in their sor- distress, so it was a striking confirmation of his
rows with this, that Christ pities them, and knows divine mnission; this youth being raised from the
their souls in adversity; and, if others despise their dead near the gate of the city, a place of public regrief, he does not. Christ said, Weep not; and he  sort, and in the presence of many witnesses, particould give her a reason for it, which no one else  cularly the multitude which came with Jesus, the
could; weep not for a dead son, for he shall pre- people who accompanied the corpse, and all who
sently become a living one. This was a reason pe- happened in that instant to be in or passing through
culiar to her case; yet ther.e is a reason, common to  the gate upon business.
all that sleep in Jesus, (which is 6f equal force    Verse 16. And there came a fear on all-All the
against inordinate and excessive grief for their people present, being sensible that Jesus showed,
death,) that they shall rise again, shall rise in glory, in this instance, not only the greatness of his power,
and therefore we must not sorrow as those that have but the truth of his mission from God, were seized
no hope, 1 Thess. iv. 13. Let Rachel, that weeps for with a religious awe and reverence, which had
her children, refrain her eyes from tears; forthere  him for its object. And they glorified  God-For
is hope in thine end, saith the Lord, that thy chil- the Lord and his goodness, as well as the Lord and
a                                                               387




Jesus answers John's messengers,        ST. LUKE.               by showing them his miracles.
A. M. 4035. throughout all Judea, and through-  24 ~ k And when' the messengers A.M. 4035.
A. D. 31.                                                                           A. D. 31.
out all the region round about.      of John were departed, he began to
18 T f And the disciples of John showed him  speak unto the people concerning John, What
of all these things.                           went ye out into the wilderness for to see?  A
19 And John, calling unto him  two of his reed shaken with the wind?
disciples, sent them to Jesus, saying, Art thou   25 But what went ye out for to see? A man
he that should come? or look we for another?  clothed in soft raiment? Behold, they which
20 When the men were come unto him, they  are gorgeously apparelled, and live delicately,
said, John the Baptist hath sent us unto thee, are in kings' courts.
saying, Art thou he that should come? or look   26 But what went ye out for to see? A prowe for another?                                phet? Yea, I say unto you, and much more
21 And in that same hour he cured many of than a prophet.
their infirmities, and plagues, and of evil spi-  27 This is he, of whom it is written,'Behold,
rits; and unto many that were blind he gave  I send my messenger before thy face, which
sight.                                         shall prepare thy way before thee.
22 g Then Jesus answering, said unto them,  28 For I say unto you, Among those that are
Go your way, and tell John what things ye born of women, there is not a greater prophet
have seen and heard; h how  that the blind  than John the Baptist: but he that is least in
see, the lame walk, the lepers are cleansed, the kingdom of God, is greater than he.
the deaf hear, the dead are raised, i to the   29 And all the people that heard him, and
poor the gospel is preached.                   the publicans, justified God, m being baptized
23 And blessed is he, whosoever shall not with the baptism of John.
be offended in me.                              30 But the Pharisees and lawyers 3rejected
f Matthew xi. 2. -  Matthew xi. 5.hb Isaiah xxxv. 5.   k Matt. xi. 7. -  Mal. iii. 1.   m Matt. iii. 5; Chap. iii. 12.
iChap. iv. 18.                                3 Or, frustrated.
his greatness, are to be feared and glorified; saying, 2d, Of those which are obtained for us by the prayers
That a great prophet is risen up among us. This was of others, as in the case of the centurion's servant.
the inference which they drew from the miracle, that And, 8d, Of those which God bestows out of his own
God had again graciously regarded his ancient peo- free mercy, as in the present case. To which kind
ple, by raising up among them an extraordinary  of mercy the apostles very justly refer the calling of
prophet, as he had often done in former ages.-  the Gentiles."
It was indeed reasonable to conclude that the per-   Verse 18. And the disciples of John showed him
son must be divinely inspired, who could thus restore  these things-All this while John the Baptist was in
the dead to life; nay, and that he was the great pro- prison; Herod having confined him for the freedom
phet they had been long looking for, and that in and  which he took in reprovinghis adulterous commerce
by him God had visited his people to redeem them, with Herodias, his brother Philip's wife.  But his
as was expected, Luke i. 68. This would be life confinement was not of the closest kind, for his disfrom the dead indeed, to all them that waited for the  ciples had access to him frequently. In one of those
consolation of Israel. And when dead souls are visits they gave him an account of the election of
thus raised to spiritual life, by a divine power going  the twelve apostles to preach the gospel, and of
along with the gospel, we must glorify God, and  Christ's miracles, particularly that he had lately
look upon it as his graciously visiting his people. raised from the dead Jairus's daughter and the wiAnd this rumour of him went forth-Wherever this dow of Nain's son; as is plain from what Luke says
miracle was reported, which was not only in Judea, in the following verses, who brings in the history of
but in all the neighbouring regions, it produced the John's message immediately after these miracles.
same opinion in those who heard of it, namely, that   Verses 19-28. And John, calling unto him two of
God had visited his people in an extraordinary way, his disciples, sent them to Jesus, &c. —See this whole
and had raised up among them a very eminent pro- paragraph explained in the notes on Matt. xi. 2-11.
phet, which greatly heightened and increased the  To the poor the gospel is preached-Which.is the
mighty expectations from him, which long before greatest mercy and the greatest miracle of all.
they had begun to entertain. "The ancients," says   Verses 29-35. And all the people-That were
Grotius, " observe, that in three of the miracles, per- present, and the publicans in particular, when they
formed by Jesus after his sermon on the mount, the  heard this discourse, having been formerly baptized
three kinds of God's benefits are represented to us: with the baptism of John, justified God-Owned
1st, Of those which are conferred upon our suing to his wisdom and mercy, in having called them to re
God for them ourselves, as in the case of the leper. pentance by John's ministry, and prepared them for
388                                                            a




Jesus reproves the perverse Jews.     CHAPTER VII.          A penitent woman washes his feet.
A. M. 4035. n the counsel of God 4against them-  34 The Son of man is come eating A. M. 4035.
A.D. 31. selves, being not baptized of him.   and drinking; and ye say, Behold
31 ~ And the Lord said, o Whereunto then  a gluttonous man, and a wine-bibber, a friend
shall I liken the men of this generation? and  of publicans and sinners!
to what are they like?                          35 q But Wisdom is justified of all her chil32 They are like unto children sitting in the  dren.
market-place, and calling one to another, and   36 ~ r And one of the Pharisees desired him
saying, We have piped unto you, and ye have  that he would eat with him. And he went into
not danced; we have mourned to you, and ye the Pharisee's house, and sat down to meat.
have not wept.                                  37 And behold, a woman in the city, which
33 For P John the Baptist came neither eat- was a sinner, when she knew that Jesus sat at
ing bread, nor drinking wine; and ye say, He  meat in the Pharisee's house, brought an alahath a devil.                                 baster box of ointment,
n Acts xx. 27.-4 Or, within themselves. — Matt. xi. 16.  q Matthew xi. 19.-rMatthew xxvi. 6; Mark xiv. 3;
P Matt. iii. 4; Mark i. 6; Chap. i. 15.                 John xi. 2.
him that was to come. But the Pharisees and  were all the effects of madness, or religious melanlawyers-The good, learned, honourable men; re- choly. The Son of man came eating and drinking
jected the counsel of God against themselves-That -The severity of John's ministry proving unsucis, to their own prejudice. They made void God's  cessful, with respect to the conversion of the scribes
gracious and merciful design, with regard to them- and Pharisees, God sent his own Son to address and
selves; or disappointed all the methods of his love, conduct himself toward them in a more free and faand would receive no benefit from them. By call- miliar manner: but neither was this method sucing the gospel the counsel of God, the grandest idea cessful in bringing them to repentance and newness
of it possible is given. It is nothing less than the of life. They said, Behold a gluttonous man, &c.result of the deep consideration and deliberation of Ungratefully injuring his character for that humaGod; for which reason the crime of men's rejecting  nity and condescensiol, which they should rather
it is very atrocious. Now, to show these Pharisees have applauded. But Wisdom is justified in all her
and lawyers the perverseness of their disposition, in  children-The children of wisdom are those who
resisting the evidence of John's mission, and the  are truly wise, wise unto salvation, and who prove
gracious design of God in calling them to repent- themselves to be so by a sincere and ardent love of
ance by his ministry, he told them they were like truth and goodness, of wisdom, piety, and virtue;
children at play, who never do what their compa- and the wisdom of God in all these dispensations,
nions desire them, but are so froward and perverse these various ways of calling sinners to repentance,
that no contrivance can be found to please them. It and in all the methods of his divine providence, howis plain, our Lord means that they were like the  ever offensive they may be to wicked men, are reachildren complained of, not like those that made the  dily owned and heartily approved of by all these,
complaint.  Whereunto shall I liken, &c.-See this See on Matt. xi. 19.
passage elucidated in the note on Matt. xi. 16-19.   Verses 36-38. And one of the Pharisees, &c.We have piped unto you, and ye have not danced, When Jesus had finished the preceding observations
&c.-The application of this proverb to the Phari- on the ministry of John, the obstinacy of the scribes
sees our Lord justified by observing, that the Divine  and Pharisees, and the conduct of all the true lovers
Wisdom had tried every method proper for convert- of wisdom, a Pharisee named Simon, who, it seems,
ing them, but in vain. For, first of all, the Baptist was was a man of abetter disposition than the generality
sent unto them in the stern dignity of their ancient of his sect, invited him to dinner. And he went into
prophets, so that it was natural to think they would  the Pharisee's house-He accepted the invitation,
have reverenced him; nevertheless, they rejected  and went with him; and sat down to meat —Withhim altogether. John came neither eating bread, out taking any notice of the omission of some usual
as others do, nor drinking woine —But living on lo- ceremonies of respect, which so great a guest might
custs, and honey, and water, in the wilderness; and  well have expected. And behold a 1ooman which
ye sav, He hath a devil-He acts like a wild, dis- was a sinner-This character given of her renders
tracted demoniac, whom an evil spirit drives from  it probable that she had formerly been a harlot.
the society of men. Such, it seems, was the pride  But her conduct on this occasion proves that she
and malice of the Pharisees, that, when they found  was now awakened to a sense of her sin and folly.
their own ostentatious and hypocritical mortifica- She is said to have lived in the city, namely, Capertions utterly eclipsed by the real austerities of this naum, which is often described in that general way.
holy man's life, they impudently affirmed that his It may be necessary to observe here, that the followliving in deserts, his shunning the company of men, ing is a very different story from that of Mary of
the coarseness of his clothing, the abstemiousness of Bethany anointing Christ's head a little before his
his diet, with other severities which he practised, death. See Matt. xxvi. 6, &c. Neither was this
a                                                             389




Jesus reproves Simon by the            ST. LUKE.             parable of two insolvent debtors.
A. M. 4035. 38 And stood at his feet behind.him   this is that toucheth him: for she is A. M. 4035.
A. D. 31.                                                                           A. D. 31.
weeping, and began to wash his feet a sinner.                              A. D. 31.
with tears, and did wipe them with the hairs   40 And  Jesus answering, said unto him,
of her head, and kissed his feet, and anointed  Simon, I have somewhat to say unto thee.
them with the ointment.                        And he saith, Master, say on.
39 Now when the Pharisee which had bid-  41 There was a certain creditor, which had
den him, saw it, he spake within himself, say- two  debtors: the  one owed  five hundred
ing, s This man, if he were a prophet, would 5pence, and the other fifty.
have known who and what manner of woman   42 And when they had nothing to pay, he
s Chap. xv. 2.                                5 Matt. xvlii. 28.
woman, as many have supposed, the person who, in  that long hair was esteemed a great ornament in the
the gospel, is called Mary Magdalene, an opinion for female dress, and women of loose character used to
which there appears to be no reason, excepting that nourish and plait it, and to set it out with garlands
Mary Magdalene is mentioned by Luke in the next and flowers.
chapter, as our Lord's attendant, and one out of   Verse 39. Now  when the Pharisee saw itwhom he had cast seven devils. See note on chap. When Simon observed what was done, that Jesus
viii. 2. When she knew that Jesus sat at meat in  permitted such a notorious sinner to approach, nay,
the Pharisee's house-Probably she was acquainted  and to touch him; he spake within himself-He
at his house, for, it appears, she got easy access even  thought in his heart; This man, if he were a
into the room  where the company was sitting; prophet-As he pretends to be;'would have known
brought an alabaster box of ointment-With a de- what manner of woman-What a vile, abominable
sign to testify her respect and reverence for Jesus, creature; this is thattoucheth him-Thus familiarly;
who had shown himself to be her compassionate  and instead of allowing her to do so, would immeSaviour. And stood at his feet behind weeping-  diately have driven her away with just disdain, as
Being come into the room, she placed herself behind  the tradition of the elders directs; for it was a maxJesus, and from a deep conviction of her many sins, im with the Pharisees, that the very touch of the
and of the obligations she lay under to him for wicked caused pollution. " But though Simon did
bringing her to a sense of them, she shed tears in  not declare his sentiments, they were not hidden
such abundance, that they trickled down on his from Christ, who, to show him that he was a profeet, which were then bare. It must be observed, phet, and that he knew not only the characters of
that neither the Jews nor Romans wore stockings, men, but the inward and invisible state of their
and as for their shoes or sandals, they always put minds, conversed with him immediately upon the
them off when they took meat: for they did not sit subject of his thoughts. The scope indeed of what
on chairs at meals as we do, but lay on couches co- he said was, to convince Simon how absurdly he
vered with stuffs, the quality whereof was suitable to  reasoned.  Nevertheless, Jesus did not expose
the circumstances of the entertainer.  On these him before the company, by making what he said
couches they placed themselves on their sides, and  within himself public, but, with great delicacy,
supported their heads with one arm bent at the  pointed out the unreasonableness of his thoughts to
elbow, and resting on the couch; with the other they  Simon alone, without letting the guests at table
took their food, and were supported at the back by  know any thing of the matter."
cushions. Their feet of course were accessible to    Verses 40-43. Jesus answering-What Simon
one who came behind the couch. And began to spake within himself; said, Simon, Ihave somewhat
wash (6pexetv, to water) his feet with tears, and  to say to thee-Though he was kindly entertained
wipe them with the hairs of her head-We are not at his table, yet even there he judged it proper to
to imagine that she came with a purpose thus to  reprove him for what he saw amiss in him, and not
wash and wipe the feet of Christ; but probably  to suffer sin upon him. This he does, however, in
hearing that the Pharisee, who invited Jesus to din- a most tender and courteous manner. And he saith,
ner, had neglected the usual civility of anointing  Master, dtdaclca2e, teacher, say on-Though Simon
the head of his divine guest, she was willing to sup- would not believe him to be a prophet, because he
ply the defect, bringing for that purpose the alabas- suffered so great a sinner to touch him, yet he could
ter box of ointment; and as she stood near Jesus she compliment him with the title of teacher, like those
was so melted with his discourse, that she shed such  that say to him, Lord, Lord, but do not the things
a flood of tears as wetted his feet; and observing  which he enjoins.  Then Jesus immediately dethis, she wiped them with her hair, which she now  livered the following parable as a just, yet mild
wore flowing loose about her shoulders, as mourn- reproof of his host.  A certain creditor had two
ers commonly did; and then, not thinking herself  debtors-That were both insolvent; the one owed
worthy to anoint his head, poured out the liquid  fivehundred pence-Greek, d$vapla, Roman pence,
perfume on his feet, and thereby showed at once, in value about seven pence halfpenny sterling, so
both great love and great humility. In this view, that five hundred of them wvere nearly equivalent to
all appears natural and unaffected. It iswell known  fifteen guineas sterling, and fifty to one guinea and a
390                                                               a




Jesus, in the house of Simon,         CHAPTER VII.                 pardons a penitent woman
L. M. 4035. frankly forgave them both.  Tell me   45 Thou gavest me no kiss: but A.M. 4035.
A. D. 31.                                                                             A. D. 31.
-  therefore, which of them  will love this woman, since the time I came
him most?                                      in, hath not ceased to kiss my feet.
43 Simon answered and said, I suppose that  46 t My head with oil thou didst not anoint:
he to whom  he forgave most.  And he said  but this woman hath anointed my feet with
unto him, Thou hast rightly judged.             ointment.
44 And he turned to the woman, and said   47 "Wherefore, I say unto thee, Her sins,
unto Simon, Seest thou this woman? I entered  which are many, are forgiven; for she loved
into thy house, thou gavest me no water for much: but to whom little is forgiven, the same
my feet: but she hath washed my feet with  loveth little.
tears, and wiped them  with the hairs of her  48 And he said unto her, x Thy sins are forhead.                                           given.
t Psa. xxiii. 5. —u 1 Tim. i. 14.                 x Matt. ix. 2; Mark ii. 5.
half. There is no reason to believe that there was sat at the table with him, should think he paid Jesus
any mystery intended in Christ's fixing on these  too much respect; and, if there was any such slight
sums, rather than any others that had as great a dif- intended, it might be an additional reason for our
ference between them. And when they had nothing  Lord's taking such particular notice of the neglect.
to pay-Could neither of them discharge any part But this woman, since the time I came in-Or raof this debt; he frankly forgave them both-The  ther, as many copies read it, era7o9ev, she came in,
whole of what they respectively owed: Tell me, hath not ceased to kiss even my feet-With the
therefore-Since it may be reasonably expected that greatest humility and affection..My head with oil
both would have some sense of, and gratitude for thou didst not anoint-Though few entertainments
his goodness; which of them would love him most- fail of being attended with that circumstance, (see
In return for this his great kindness and generosity? Deut. xxviii. 40; Mic. vi. 15; Psa. xxiii. 5; and civ.
Observe, reader, neither of them would love him at 15; and cxli. 5;) but she, as thou seest, hath anointed
all before he had forgiven him. An insolvent debtor, my feet with precious and fragrant ointment; wheretill he is forgiven, does not love, but shun his cre- fore I say unto thee —I declare it openly, both for
ditor.  Simon answered, He to whom he forgave  her vindication and for thy admonition; her sins,
most-He surely was under the greatest obligations, which are many-And exceedingly heinous, as I
and must reasonably be supposed to feel the greatest well know; are forgiven-Freely and graciously;
affection for his merciful and generous creditor: for-Rather, therefore, as orn undoubtedly ought
And he said, Thou hast rightly judged-And the  here to be translated, she loved much —As I have
reflection is evidently suited to the case that we have been the means of bringing her to repentance, and
before us.                                     to enjoy pardon and peace, she has thus testified the
Verses 44-48. And he turned to the woman-That great love and high regard she has for me, as being
had been a scandalous, notorious sinner, and was persuaded that she never can sufficiently express
the greater, the five hundred pence debtor. The  her sense of the obligation. But to whom little is
Pharisee, however, though the less, the fifty pence  forgiven-Or who thinks his debt was but small;
debtor, yet was a debtor too; which was more than  the same loveth little-Is not much affected with the
he thought himself to be, judging rather that God  kindness of the creditor that forgives him; and feels
was his debtor, chap. xviii. 10, 11. Seest thou this but little gratitude and love to him on that account.
woman —Afflicted and distressed as she is? and  The substance, therefore, of our Lord's answer to the
canst thou avoid taking notice of the extraordinary  Pharisee is, 1" It is true, this woman has been a great
tenderness and affectionate regard to me that she  sinner; but she is a pardoned sinner, which suphas now manifested? I entered into thy house-  poses her to be a penitent sinner: what she has done
As a guest, on thine own express invitation; thou  to me, is an expression of her great love to me, her
gavest mne no waterfor myfeet-Though that be so  Saviour, by whom her sins are forgiven: and as she
customary and necessary a refreshment on these  is pardoned, who w;as so great a sinner, it may reaoccasions. Bu-t she hath washed mny feet with her sonably be expected that she will love her Saviour
tears-Tears of affection for me, tears of affliction  more than others, and give greater proofs of it; and
for sin; and wiped themi with the hairs of her head  if this be the fruit of her love, flowing from a sense
-In token of her great love to me.  Thou gavest of the pardon of her sins, it becomes me to accept
me no kiss-When I first came under thy roof. So  of it, and ill becomes any to be offended at it."  It
little was thy love to me. It was customary with  must be carefully observed here, that her love is
the Jews to show respect and kindness to their wel- mentioned as the effect and evidence, not the cause
come guests, by saluting them with a kiss, by wash- of her pardon. She knew that much had been foring their feet, and anointing their heads with oil, given her, and therefore she loved much. It is true,
or some fine ointment. It is possible Simon might Jesus had not yet given her any express intimation
omit some of these civilities, lest his brethren, who  in word of the pardon of her sins; yet, having, by
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The penitent                             ST. LUKE.                           woman pardoned.
A.M. 4035. 49 And  they  that sat at meat   50 And he said to  the woman, A. M. 4035.
A. D. 31. with him, began to say within them- Z Thy faith hath saved thee; go in
selves, Y Who is this that forgiveth sins also?   peace.
Y Matt. ix. 3; Mark ii. 7.  z Matt. ix. 22; Mark v. 34; x. 52; Chap. viii. 48; xviii. 42.
his sermons and his grace attending her hearing  Pharisee, that his love to Christ was so little, that
them, brought her to true repentance, without doubt he had reason to question whether he loved him at
she was assured of her pardon by the general doc- all in sincerity; and consequently, whether indeed
trine of the gospel, which she had heard; by the  his sins, though comparatively little, were forgiven
promise of rest, which Jesus had lately made to all him.  From this we learn that, instead of grudging
weary and heavy-laden sinners; and especially by  great sinners the mercy they find with Christ upon
the Spirit of adoption, which he had sent into her their repentance, we ought to be excited by their
heart, sealing forgiveness upon her conscience, be- example to examine ourselves, whether we be ingetting her again to immortal hopes, and filling her deed forgiven, and do at all love Christ.  "Our
with joy and peace, through believing that God was Lord did not make the application of this parable
pacified toward her after all she had done.     more directly, but left Simon to do it, because he
As a further proof of the justness of this interpre- could not but see that if love invites love, and merits
tation, it may not be improper to produce here the  a return, Jesus would have been ungenerous had he
following testimony of Dr. Whitby: "Christ saith  treated this woman with rudeness and contempt.
not her sins are forgiven because she loved mnuch, but Having expressed greater love to him, she deserved
this ought to be a token, that her sins, which render- higher returns of gratitude from him than even Sied her unworthy to touch me, have been forgiven; mon himself; for which reason he was not to blame
this great love to me being an indication of her deep  when he allowed her to wash his feet with her tears,
sense of God's mercy to her in pardoning her many  wipe them with the hairs of her head, kiss them,
sins; and this do I, the prophet and the Son of God, and anoint them with fragrant ointment."  And he
declare unto her. To this sense lead both the para- said unto her, Thy sins are forgiven-Having vinble of the great debtor, to whom his lord frankly had  dicated her, he spake kindly to her, and assured her,
forgiven all, for he loved much because much had  in express terms, that her sins, of which he knew
been forgiven, and the conclusion of it, in these  she had truly repented, were actually forgiven.
words, he that hath little forgiven, loveth little.   Verses 49, 50. And they that sat at meat began to
Whence it appears, that ort here cannot be causal, say-Not indeed openly, but within themselves,
or intimate that she was forgiven much because she  Who is this, &c.-" They were exceedingly offended
loved much; the cause assigned of her forgiveness  at the power which he claimed. But Jesus, conbeing, not her love, but faith, verse 50; but only  temning all their malicious murmurings, repeated
consequential, denoting the effect, or indication of  his assurance by telling the woman that her faith had
the forgiveness of her many sins. So, Hos. ix. 15, saved her from the punishment of her sins, and bidall their iniquity was in Gilgal, o0t, therefore there I  ding her depart in peace, that is, impressed with a
hated them; for they did not sin in Gilgal because  strong sense of the love of God, and filled with the
he hated them there; but he hated them there be- satisfaction which naturally arises from that attaincause there they offended."  Thus also Dr. Camp- ment."-Macknight. Upon the whole of this story,
bell, who translates the words, Therefore her love let us learn from the candour with which Christ acis great, observing, " The whole context shows that cepted this invitation, and the gentleness and pruthe particle ort is illative, and not causal, in this dence with which he behaved at this insnaring enplace. The parable of the debtors clearly repre- tertainment, to mingle the wisdom of the serpent
sents the gratuitous forgiveness'as the cause of the  with the innocence and sweetness of the dove; and
love, not the love as the cause of the forgiveness. neither absolutely to refuse all favours, nor severely
And this, on the other hand, is, verse 50th, ascribed  to resent all neglects, from those whose friendship
to her faith."  Observe, reader, 1st, The Pharisee  might at best be very dubious, and their intimacy by
doubted whether Jesus was a prophet or not, nay, no means safe. Above all, let us be careful to avoid
he, in effect, denied it; but Christ here shows that that very ill temper which the Pharisees showed, in
he was more than a prophet, that he was one who  upbraiding this poor, humble penitent with the scanhad power on earth to forgive sins, and to whom the  dals of her former life. Where we have reason to
affections and thankful acknowledgments of peni- believe that sin has been lamented and forsaken, and
tent sinners were due; in other words, that he was consequently that God has forgiven it, let us cheerthe Messiah, the Son of God, whose sole preroga- fully receive those whom our holy Master has not
tive and right it was, in conjunction with the Father, rejected; and if the remembrance of former irreguto forgive men's sins. 2d, In testifying that this par.- larities cannot be entirely lost, let it only engage us
doned sinner loved much, because she had had much  to magnify the riches of divine grace toward such
forgiven, and in signifying that to wohom little is for-  persons, and to rejoice with them in the display of it.
given, the same loveth little; he intimated to the  See Doddridge.
392                                                               a




Jesus preaches and works miracles.     CHAPTER VIII.                   The parable of the sower.
CHAPTER VIII.
This chapter contains a repetition of divers particulars of Christ's preaching and miracles, which we had before in Matthew
and Mark. Here is, (1,) A general account of Christ's preaching; and how he and his disciples were supported by the
charitable contributions of good people, 1-3. (2,) His parable of the sower, and four sorts of ground on which the seed
fell; with the explication and application of it, 4-15. (3,) His parable of the lighted candle, 16-18. (4,) His preferring
his obedient disciples to his nearest natural relations, 19-21.  (5,) His stilling a storm at sea with speaking a word,
22-25. (6,) His casting a legion of devils out of a man that was possessed by them, and permitting them to enter into the
swine of the Gadarenes, 26-39. (7,) His healing a woman that had a bloody issue, and raising Jairus's daughter to
life, 40-56
A. M. 4035 AND  it came to pass afterward, together, and were come to him out A. M. 4035.
A. D. 31.                                                                               A. D. 31A
that he went throughout every  of every city, he spake by a parable:
city and village, preaching and showing the   5 A sower went out to sow his seed: and as
glad tidings of the kingdom of God: and the  he sowed, some fell by the way-side; and it
twelve were with him.                            was trodden down, and the fowls of the air
2 And  acertain women, which  had  been  devoured it.
healed of evil spirits and infirmities, Mary   6 And some fell upon a rock; and as soon
called Magdalene, b out of whom  went seven  as it was sprung up, it withered away, because
devils,                                          it lacked moisture.
3 And Joanna the wife of Chuza, Herod's   7 And some fell among thorns; and the
steward, and Susanna, and many others, which  thorns sprang up with it, and choked it.
ministered unto him of their substance.           8 And other fell on good ground, and sprang
4 ~  c And when much people were gathered  up, and bare fruit a hundred-fold.  And when
a Mitt. xxvii. 55, 56.-b Mark xvi. 9.-* Sexagesima Sunday, gospel, verse 4 to verse 16.-c Matt. xiii. 2; Mark iv. 1.
NOTES ON CHAPTER VIII.                 Matt. xv. 39. She seems to have been a woman of
Verse 1. And it came to pass afterward-Proba- high station and opulent fortune; being mentioned
bly the day after he had dined with Simon; or, as by Luke here even before Joanna, the wife of so
the expression, env - Kaica&5r, may be understood to  great a man as Herod's steward. Besides, the other
imply, in the order of his work; for he went through  evangelists, when they have occasion to speak of
it regularly, and the end of one good work was with  our Lord's female friends, commonly assign the first
him the beginning of another; he went throughout place to Mary Magdalene. Susanna also seems to
every city and village-Namely, in those parts, have been a person of some considerable rank and
preaching and showing, &c. —KnpvcUov Kat evayye~2- circumstances in life, as were probably most of the
SoeLevoc, proclaiming, and evangelizing, or publish- others here referred to. These pious women, deeply
ing; the glad tidings of the kingdom of God-The  sensible of the obligations which they were under
kingdom which he was now about to erect among  to Jesus, for the deliverances he had wrought out
mankind: or, the glad tidings of his reconcileable- for them, and the great blessings which they had
ness to men, of the necessity of reformation, and of received through his heavenly doctrine and holy
the acceptableness of repentance, even in the chief  example, were concerned to render unto him, in
of sinners. And the twelve awere with him-As he  some measure, according to the goodness which he
thought it proper they should be for some time, that had shown them; and therefore ministered to his
they might be further instructed for their important necessities. Mark, it must be observed, agrees with
work, and that their having been thus publicly seen  Luke in the circumstance of our Lord's being supin his train might promote their reception, when  ported by the charity of his friends. For, speaking
they afterward came to any of these places by  of the women who were present at Christ's crucithemselves.                                      fixion, he says, chap. xv. 41, that when Jesus was in
Verses 2, 3. And certain women-There were also  Galilec, they followed him, and ministered unto him
some women with him; the monuments of his power of their substance. The evangelists nowhere else
and mercy, for they had been healed of evil spirits  tell us in what way our Lord and his apostles were
and infirmities-Some of them had been troubled  supported.
in mind, and in a state of melancholy, through the    Verses 4-15. And when much people were gathered
influence of evil spirits, and others of them afflicted  together-To be instructed by his discourse, as well
in body in different respects, and he had healed them  as to see, or be healed by, his miracles; and were
all, and thereby had shown himself to be the physi- come to him —In crowds; out of every city-In that
cian of both soul and body. Mary, called Magda-  part of the country; he spake by a parable —Having
lene —Doubtless from Mayda?%a, the place of her resi- first, for greater conveniency of being better heard
dence, which was a town in Galilee beyond Jordan. and less incommoded by them, entered into a ship,
a                                                                393




The application of the                  ST. LUKE.                       parable oJ the sower.
A. D. 4035. he had said these things, he cried, He have no root, which for a while believe, A. M. 4035
A. D. 31.                        )                                                   A. D. 31.
that hath ears to hear, let him hear.  and in time of temptation fall away.
9 ~ d And his disciples asked him, saying,   14:And that which fell among thorns are
What might this parable be?                    they, which, when they have heard, go forth,
10 And he said, Unto you it is given to know  and are choked with  cares, and riches, and
the mysteries of the kingdom of God: but to  pleasures of this life, and bring no fruit to
others in parables; e that seeing they might perfection.
not see, and hearing they might not under-   15 But that on the good ground are they,
stand.                                          which in an honest and good heart, having
11 ~ f Now the parable is this: The seed is heard the word, keep it, and bring forth fruit
the word of God.                                with patience.
12 Those by the way-side are they that hear;   16 ~T g No man, when he hath lighted a canthen cometh the devil, and taketh away the  die, covereth it with a vessel, or putteth it under
word out of their hearts, lest they should believe  a bed; but setteth it on a candlestick, that they
and be saved.                                   which enter in may see the light.
13 They on the rock are they, which, when   17 h For nothing is secret, that shall not
they hear, receive the word with joy; and these be made manifest; neither any thing  hid,
d Matt. xiii. 10; Mark iv. 10.-  e Isa. vi. 9; Mark iv. 12.    gMatt. v. 15; Mark iv. 21; Chap. xi. 33., —— h Matt. x. 26;
fMatt. xiii. 18; Mark iv. 14.        ~               Chap. xii. 2.
where he sat, and from thence taught them. A sower not rest in any ineffectual and transient impressions
went out to sow, &c. —See this parable explained at made on your mind, and therefore be offended and
large in the notes on Matt. xiii. 3-23; and Mark  fall away in time of trial and temptation; but that
iv. 3-20.                                       the truth may take deep root in your mind, and
Verses 16-18. No man, when he hath lighted a  that you may have root in yourself. See on Matt.
candle, &c.-See on Matt. v. 15; and Mark iv. 21. xiii. 20. 21. Take heed, 3d, That you guard against
Nothing is secret, &c.-See on Matt. x. 26. Take  the cares of the world, the love of deceitful riches,
heed, therefore, how ye hear. In Mark, chap. iv. 24, the vain pleasures of life, and desires after other
it is, Take heed what you hear. As it is the indis- things; those pernicious weeds, which in so many
pensable duty of all ministers of the WMord to take  choke the springing blade, or forming ear, so that
heed what they preach, 1st, That their doctrine be no fruit is brought forth to perfection. See on Matt.
true, that they may not deceive their hearers. 2d, xiii. 22. But hear, 1st, In simplicity of intention,
That it be important, that they may not trifle with  with a single eye to the glory of God and your own
them: and, 3d, That it be suitable to their state and  salvation, present and eternal. 2d, In sincerity of
character; that they rightly divide the word of truth, heart, truly and earnestly desiring to discover and
and give to every description of hearers their portion  put away every error and every sin, and to know and
of meat in due season; so it concerns all hearers to  do the whole will of God. 3d, In humility, conscious
take heed what they hear. They must not take it that you are unworthy to know the great and imfor granted that what they hear is true, important, portant things revealed in the gospel, the will of
and suited to their state and character: but must God, and the way of salvation from such great
bring it to the test of the Holy Scriptures, and ex- misery to such great happiness, unworthy that God
amine it thereby; and for that purpose, must endea- should speak to you by his Son, and his inspired
vour to make themselves well acquainted with the  prophets, apostles, and evangelists. 4th, W~ith reScriptures: and if they find that, according to the  verence, remembering it is God's word, and you
divine oracles, the doctrine which they hear answers are in God's presence and under God's eye. 5th,
the above description, they must so take heed what With seriousness, persuaded the truth you hear is
they hear, as to attend to, and consider it well, that no light matter, but for your life, your better and
they may thoroughly understand and lay it to heart, everlasting life. Would you not hear with seriousand that it may have its designed effect upon their ness the advice of a skilful physician respecting
spirit and conduct.                             your health, or of a lawyer concerning your proBut, according to Luke here, our Lord's caution, perty? And will you not hear with equal, nay,
inferred from the preceding parable, implied another with greater seriousness what concerns you infinitething equally important, Take heedhow ye hear-1-st, ly more? 6th, With deep attention: let no sentence,
That you do not hear so inattentively, and in such a or even word, that is uttered escape you, and fail
prayerless state of mind, as not to understand, nor not afterward seriously to consider what you have
afterward meditate on what your hear, and so receive heard, and to examine yourself thereby. 7th, With
the seed as by the way-side. See on Matt. xiii. 19. prayer, while hearing, and before and after you
2d, That having heard, and understood in a measure  hear, for the spirit of wisdom and revelation, Eph.
what you heard, and being affected thereby, you do  i. 17' persuaded the things of God knoweth nzo man
394                                                              a




Jesus cautions his disciples           CHAPTER VIII.                to take heed how they hear.
A. M. 4035. that shall not be known, and come   20 And it was told him by certain, A. M. 4035.
A.D.31. abroad.                                which said, Thy mother and thy bre- A D. 31.
18 Take heed therefore how ye hear: 1 for thren stand without, desiring to see thee.
Whosoever hath, to him  shall be given;  and   21 And he answered and said unto them, My
whosoever hath not, from  him  shall be taken  mother and my brethren are these which hear
even that which he I seemeth to have.           the word of God, and do it.
19 ~T k Then came to him his mother and his   22 ~ 1 Now it came to pass on a certain day,
brethren, and could not come at him  for the  that he went into a ship with his disciples:
press.                                          and he said unto them, Let us go over unto
i Matthew xiii. 12; xxv. 29; Chapter xix. 26.  1 Or, thinketh    k Matthew xii. 46; Mark iii. 31. —' Matthew viii. 23;
that he hath.' Mark iv. 35.
but by the Spirit of God, 2 Cor. ii. 11, 14. 8th, Hear converses and corresponds freely with them, and
with faith, firmly believing the certainty and im- even dwells among them. 4th, He is not ashamed
portance of what is taught you from the oracles of  of them, although poor and mean. When he died,
God, always remembering the word preached does he left them rich legacies; and does not forget them
not profit those who hear it, in whom it is not mixed  now he is in his kingdom; but defends, supports,
with faith, Heb. iv. 2. 9th, In love to the truth, directs, and comforts them many ways; sends them
though searching and cutting, though disagreeable  many rich presents and donations; will confess
to your mind, like a bitter medicine to your taste, them as his friends and relations before all the prinor giving pain, like a lance which opens an impos- cipalities and powers of the universe, and will have
thume. 10th, With meekness, with a calm, unruf- them all, at last, to live eternally with him. Now
fled, peaceful mind, that what you hear may prove  from this near relation, in which those that hear the
an ingrafted word able to save your soul, James i. 21. wiord of God, and do it, stand to the Lord Jesus,
Above all, 11th, Hear with a fixed resolution, formed  and from the great regard he has for them, it is easy
in the strength of grace, to be a doer of the word, to infer that all such should consider themselves as beand not a hearer only, to practise all you hear as ing nearly related to each other, and therefore should
far as you see it to be agreeable to the word and  be very dear to one another. Being the sons and
will of God.  For whosoever hath, to him shall daughters of the Lord Almighty, 2 Cor. vi. 18; and
be given. See note on Matthew xiii. 12; and Mark  the brethren and sisters of his blessed Son, they are
iv. 25.                                         of course brethren and sisters to each other; not
Verses 19-21. Then came to him his mother, &c. only bearing the same common name of Christian,
-See the notes on Matt. xii. 46-50; and on Mark  but partaking of the same heavenly nature, and
iii. 31. My mother and my brethren are they which  manifesting the same divine likeness, as the children
hear the word of God and do it-In these words we  of the same family generally resemble each other.
have an important branch of the character and the  And as their relation to each other, like that in
great dignity and happiness of the true disciples of which they stand to the Lord Jesus, shall subsist
Christ. As they make conscience of embracing all and be a firm bond of union among them, when all
proper opportunities of hearing the word of God, the relations merely human, and all the ties of na-;o they take heed what and how they hear, as direct- ture, civil society, and worldly interest shall have
ed in verse 18; and endeavour to hear it in the  ceased forever; surely a consideration of this ought
manner and spirit explained and inculcated in the  to make them esteem and love each other with pure
last note. And their great honour and dignity is, hearts fervently, notwithstanding any little differst, That they are regarded and esteemed by the  ence of opinion, or mode of worship, or such like
Lord Jesus as his nearest and dearest relations; circumstance which may have place among them.
they are not only his subjects and his servants, but And they should show how dear they are to each
his brethren, his spouse, his members. They bear other every way in their power; and in particular
his name and image, and share his nature. The  by their delighting in each other's company, and beconsequence of which is, that the relation in which  ing free and familiar with each other, and by cultithey stand to him shall subsist, when all the rela- vating a spirit of sympathy and fellow-feeling with
tions of flesh and blood shall have ceased for ever. and toward one another; never being ashamed of
2d, They are unspeakably dear to him; he loves  each other, however poor or despised by the world
them above all other men, and it should seem above but acknowledging, supporting, and comforting one
all angels. He has their welfare infinitely at heart; another, as children of the same family, and memin all respects acts the part of a kinsman, in caring  bhers of the same body; and, above all, always enand providing for them: he sympathizes with them  deavouring to keep the unity of the Spirit in the
in their infirmities and afflictions, and takes a share  bond of peace.
in their joys and sorrows. 3d, He admits them into    Verses 22-25. It came to pass on a certain dat
his presence,-to his table, and the rich provisions — According to Mark, the same day, when the
of his house,-allows them the nearest access to, and  evening was come; he went into a ship with his
greatest intimacy and familiarity with himself. He disciples —With a view to cross the lake. And they
a                                                              395




Jesus stills a vtolent storm at sea.   ST. LUKE.              He casts out a tegzon of devztls.
A. M. 4035. the other side of the lake. And they fell down before him, and with a A. M. 4035.
A. D. 31.                                                                         A. D. 31.
- D. launched forth.                        loud voice said, What have I to do
23 But as they sailed, he fell asleep: and  with thee, Jesus, thou Son of God most high?
there came down a storm of wind on the I beseech thee torment me not.
lake; and they were filled with water, and   29 (For he had commanded the unclean spi
were in jeopardy.                             rit to come out of the man.  For oftentimes it
24 And they came to him, and awoke him, had caught him: and he was kept bound with
saying, Master, master, we perish. Then he  chains, and in fetters; and he brake the
arose, and rebuked the wind, and the raging of bands, and was driven of the devil into the
the water: and they ceased, and there was wilderness.)
a calm.                                        30 And Jesus asked him, saying, What is thy
25 And he said unto them, Where is your name?  And he said, Legion: because many
faith? And they being afiaid, wondered, say- devils were entered into him.
ing one to another, What manner of man is  31 And they besought him  that he would
this! for he commandeth even the winds and  not command them to go out " into the deep.
water, and they obey him.                      32 And there was there a herd of many
26 a m And they arrived at the country of swine feeding on the mountain: and they bethe Gadarenes, which is over against Galilee.  sought him that he would suffer them to enter
27 And when he went forth to land, there  into them.  And he suffered them.
met him out of the city a certain man, which   33 Then went the devils out of the man, and
had devils long time, and ware no clothes, entered into the swine: and the herd ran vioneither abode in any house, but in the tombs.  lently down a steep place into the lake, and
28 When he saw  Jesus, he cried out, and  were choked.
mMatt. viii. 28; Mark v. 1.                        n Rev. xx. 3.
launched forth-Attended by a number of other their confusion and dismay, it seems, prevented
little boats, which were full of people, Mark iv. 36. their deriving any benefit from the rebuke: he thereBut as they sailed, he fell asleep-In the stern of fore now repeats it, when the storm was over, and
the vessel, fatigued with the work of the day. And they had leisure to attend to it: and doubtless it
there came down a storm, &c. —The weather sud- contributed to make them more sensible of the evil
denly changed, and a storm came on, which threat- of their fear. And they being afraid, wondered,
ened to sink them to the bottom. The tempest in- &c.-When by the continuance of the calm they
creased the horrors of the night; the sky lowered; found what a great miracle was wrought, they were
the wind roared, the sea and clouds were driven  inexpressibly amazed, and their amazement was
with the fury of the storm. Now they were tossed mixed with fear, because he had rebuked them so
up to the top of the billows, then sunk down to the sharply. See this miracle more fully elucidated, on
bottom of the deep, buried among the waves. The Matt. viii. 23-27; and Mark iv. 35-41.
disciples exerted their utmost skill in managing    Verses 26-39. See the contents of these verses
their vessel, but to no purpose; the waves, breaking  explained at large, on Matt. viii. 28-34; and Mark
in, filled her so that she began to sink. Being now  v. 1-17. I beseech thee, torment me not-Let me
on the very brink of perishing, and ready to give continue where I am, and do not, before my time,
themselves up for lost, they ran to Jesus, crying  cast me into the place of torments. For he had
out, Master, master, we perish.  Then he arose commanded the unclean spirit to come out of the
and rebuked the wind-Which instantly became man-Being moved with pity at the sight of such a
silent; and the raging of the'water-The huge miserable spectacle; for oftentimes it had caught
waves of which sunk down on every side in a mo- him-Therefore our compassionate Lord had made
ment. And there was a calm-The sea was per- the more haste to cast it out. That he would not
fectly still around them, and not a breath of wind  command them to go -into the deep-This expression,
moved, nor was the least sound heard, e~xcept from  the deep, in English, is invariably, the sea. In this
the oars and sails of the boats which composed this sense it occurs often in Scripture. We find it in
litt.e fleet. And he said unto them, Where is your this gospel, chap. v. 4, where the Greek word, so
faith?-In Mark it is, How is it that ye have no rendered, is, T-o 6aOor. That the sea is not meant
faith? As if he had said, After having seen me here, is evident; for to the sea the demons went of
perform so many miracles, it is extremely culpable themselves, when' permitted, at their own request, to
in you to be thus overcome with fear. Did you  enter into the swine. The word a6vcaor, here used,
doubt my power to protect you? When they first evidently signifies the place where the wicked spirits
awoke him, and before he had stilled the storm, he are punished, as it does likewise Rev. xx. 3, where
said, Why are ye fearful, O ye of little faith? but it is translated, the bottomless pit. Indeed, it pro396                                                           a




Jesus heals a bloody issue,        CHAPTER VIII.              and raises Jairus's daughter.;. M. 4035. 34 When they that fed them saw  der of his garment: and immediately A. M. 4035.
A. D. 31. what was done, they fled, and went her issue of blood stanched.       A. D. 31.
and told it in the city and in the country.    45 And  Jesus said, Who  touched me?
35 Then they went out to see what was When all denied, Peter, and they that were
done; and came to Jesus, and found the man  with him, said, Master, the multitude throng
out of whom the devils were departed, sitting  thee, and press thee, and sayest thou, Who
at the feet of Jesus, clothed, and in his right touched me?
mind: and they were afraid.                   46 And Jesus said, Somebody hath touched
36 They also which saw it, told them by me: for I perceive that tvirtueis gone out of me.
what means he that was possessed of the devils  47 And when the woman saw that she was
was healed.                                 not hid, she came trembling, and falling down
37 0 Then the whole multitude of the coun- before him, she declared unto him before all the
try of the Gadarenes round about, P besought people for what cause she had touched him,
him to depart from them; for they were taken  and how she was healed immediately.
with great fear. And he went up into the ship,  4S And he said unto her, Daughter, be of
and returned back again.                    good comfort: thy faith hath made thee whole;
38 Now, q the man out of whom the devils go in peace.
were departed, besought him  that he might  49 ~ u While he yet spake, there cometh one
be with him.  But Jesus sent him  away, from the ruler of the synagogue's house, saysaying,                                     ing to him, Thy daughter is dead: trouble not
39 Return to thine own house, and show how  the Master.
great things God hath done unto thee. And   50 But when Jesus heard it, he answered
he went his way, and published throughout him, saying, Fear not: believe only, and she
the whole city, how great things Jesus had shall be made whole.
done unto him.                                51 And when he came into the house, he suf40 And it came to pass, that, when Jesus fered no man to go in, save Peter, and James,
was returned, the people gladly received him: and John, and the father and the mother of the
for they were all waiting for him.          maiden.
41 ~ r And behold, there came a man named   52 And all wept and bewailed her: but he
Jairus, and he was a ruler of the synagogue: said, Weep not: she is not dead, x but sleepeth.
and he fell down at Jesus's feet, and besought  53 And they laughed him to scorn, knowing
him that he would come into his house:      that she was dead.
42 For he had one only daughter, about  54 And he put them all out, and took her by
twelve years of age, and she lay a dying. the hand, and called, saying, Maid, Y arise.
But as he went, the people thronged him.     55 And her spirit came again, and she arose
43  [ sAnd a woman having an issue of straightway: and he commanded to give her
blood twelve years, which had spent all her meat.
living upon physicians, neither could be heal-  56 And her parents were astonished: but
ed of any,                                   z he charged them that they should tell no man
44 Came behind him  and touched the bor- what was done.
o Matt. viii. 34.-P Acts xvi. 39.  q Mark v 18.-r Matt.  u Mark v. 35.  x John xi. 11, 13.-Y Chap. vii. 14; John
ix. 18; Mark v. 22. —- Matt. ix. 20.-t Mark v. 30; Ch. vi. 19. xi. 43.-z Matt. viii. 4; ix. 30; Mark v. 43.
perly denotes a place without a bottom, or so deep   Verses 40-56. When Jesus returned, the people
that it cannot be fathomed. The Greeks describe gladly received him —At landing, he met with a
their Tartarus in this manner: and the Jews, when better reception than among the Gadarenes, for the
they wrote in Greek, did not scruple to adopt their ex- multitude gathered round him to hear him preach,
pressions, because they were universally understood. many having waited there in expectation of his reThere vwas a herd of many swinejfeeding-Within  turn. To these, therefore, he preached the doctrines
their view, though at a distance. They besought of salvation, for Mark represents him as tarrying
him to suffer them to enter into them-Not that they with the people some time before he went into
could have any more ease in the swine than out of Capernaum. Behold there came a man named Jaithem: for had that been the case, they would not so rus, &c. —See the notes on Matt. ix. 18-26; and
soon have dislodged themselves, destroying the herd. I Mark v. 22-43.
a                                                         397




Herod alarmed at the                         ST. LUKE.                              greatness of C7hrst.
CHAPTER IX.
In this chapter we have, (1,) The coinmzssion which Christ gave his twelve apos es to go out for some time to preach the
gospel, and confirm it by miracles, 1-6. (2,) The terror of Herod, the tetrarch of Galilee, at the growing greatness of
Christ, 7-9. (3,) The retirement of Christ into a place of solitude with his disciples, now returned; a great resort of
people to him, and his feeding five thousand men with five loaves and two fishes, 10-17. (4,) His discourse with his disciples concerning himself, and his sufferings for them and theirs for him, 18-27. (5,) His transfiguration before Peter,
James, and John, and converse with Moses and Elias, 28-36. (6,) His casting a devil out of a lunatic child, when his
disciples could not, 37-42. (7,) The repeated notices he gave his disciples of his approaching sufferings, 43-45. (8,) His
check to the ambition of his disciples, and to their desire of monopolizing miraculous powers to themselves, 46-50. (9,) His
rebuke of their too great resentment of an affront given him by some Samaritans; assuring them that he came to save, not
to destroy, 51-56. (10,) The answer which he gave to several that were inclined to follow him, but without due consideration, or the zeal and resolution necessary, 57-62.
A. M. 4035 THEN  ahecalled his twelve disciples  ye go out of that city, f shake off the A. M. 4035.
A. D. 31.                                                                                     A. D. 31.
together, and gave them power and  very dust from  your feet for a tesauthority over all devils, and to cure diseases.   timony against them.
2 And b he sent them  to preach the kingdom    6 g And they departed, and went through the
of God, and to heal the sick.                       towns, preaching the gospel, and healing every3 c And he said unto them, Take nothing for  where.
your journey, neither staves, nor scrip, neither   7 ~ h Now Herod the tetrarch heard of all that
bread, neither rioney; neither have two coats  was done by him: and he was perplexed, beapiece.                                              cause that it was said of some, that John was
4 d And whatsoever house ye enter into, there  risen from the dead;
abide, and thence depart.                             8 Andof some, that Elias had appeared; and of
5 e And whosoever will not receive you, when  others, that one of the old prophets was risen again.
a Matt. x. 1; Mark iii. 13; vi. 7.-b Matt. x. 7, 8; Mark  xxii. 35.   d Matthew x. 11; Mark vi. 10.   e Matthew x. 14.
vi. 12; Chap. x. 1, 9.-c Matt. x. 9; Mark vi. 8; Chap. x. 4; f Acts xiii. 51.-  g Mark vi. 12.  h Matt. xiv. 1; Mark vi. 14.
NOTES ON CHAPTER IX.                    of opinions concerning him, so astonished Herod
Verses 1-6. Then he called his twelve disciples-  that he knew not what to think or believe concerning
See notes on Matt. x. 1; and Mark vi. 7-12. There  him.  Because it was said of some-And soo.n after
abide and thence depart-That is, Stay in that house  by Herod himself; that John was risen from  the
till ye leave the city. See note on Matt. x. 11.     dead-He thought he had got clear of John, and
Verses 7-9. Now Herod heard of all that was done  should never be more troubled with him; but he
by him-Thetwelve apostles preaching inthe towns of now begins to fear he was mistaken, and that either
Galilee, and confirming their doctrine by many migh-  John was come to life again, or that another had
ty miracles, raised the attention and expectation of all arisen in his power and spirit. And of some (it was
men more than ever. For they could not but think  said) that Elias had appeared-They say appearit a most extraordinary and marvellous thing, that ed, because, as he did not die, he could not rise again:
Christ could not only work miracles himself, but and of others, that one of the old prophets-Who
impart the power of working them  to others, even  had been persecuted and slainlong since; was risen
to whomsoever he pleased; a thing never heard of  again-To be recompensed for his sufferings by this
in the world before, and which evidently rendered  honour put upon him.  It is probable that this
him far superior to all the prophets, and certainly  conversation at the court of Galilee, concerning Jewas an amazing and most convincing proof of his  sus, and Herod's perplexity thereupon, happened
being the Messiah. This circumstance, it seems, ag-  soon after the Baptist's death. The murder of him,
grandized him more than any other thing, and spread  it seems, was recent. Hence the stings of conscience
his fame so far, that it reached the court of Herod, which that crime occasioned to Herod were bitter;
tetrarch of Galilee, and occasioned many specula-  and the rather, that he had committed it in an unguardtionsthere. And he (Herod) wasperplexed-Greek,  ed hour, contrary to the dictates of his own mind.
dT7iropet, much perplexed, as the same word is ren-  Hence, in the confusion of his thoughts, he followed
deredLuke xxiv. 4; and by the Vulgate consternatum  the multitude, though a Sadducee, in fancying that
esse, to be in a consternation; and elsewhere, stu-  John was risen from the dead, and dreaded the punpere, to be amazed, or dismayed.  The word, says  ishment of his crime. It may seem strange that any
Grotius, signifies wonder and astonishment; or, ac- person should have ascribed Christ's miracles to
cording to Doddridge, " such a mixture of doubt and  John risen from the dead, who during his life-time
fear, as necessarily throws the mind into a very un-  performed no miracle, John v. 41. Perhaps they
easy situation." The sense here seems to be, that imagined the power of working miracles was con
the fame of our Lord's miracles, and the diversity ferred on the Baptist to prove both his resurrection
398                                                                     a




Jesus feedsfive thousana mren,       CHAPTER IX.                  and foretels his sufferings.
A. M. 4036. 9 And Herod said, John have I be-  16 Then he took the five loaves, and A. M. 4036.
headed; but who is this of whom I the two fishes, and looking up to hea- A. D. 32
hear such things? And- he desired to see him. ven, he blessed them, and brake, and gave to
10 [ k And the apostles, when they were the disciples to set before the multitude.
returned, told him  all that they had done.  17 And they did eat, and were all filled: and
1And he took them, and went aside privately  there was taken up of fragments that remained
into a desert place, belonging to the city called I to them twelve baskets.
Bethsaida.                                     18 ~T "And it came to pass, as he was alone
11 And the people, when they knew it, fol- praying, his disciples were with him; and he
lowed him: and he received them, and spake asked them, saying, Who say the people that I
unto them of the kingdom of God, and healed  am?
them that had need of healing.                 19 They answering, said, o John the Baptist;
12 qT m And when the day began to wear but some say, Elias; and others say, that one
away, then came the twelve, and said unto  of the old prophets is risen again.
him, Send the multitude. away, that they may   20 He said unto them, But who say ye that
go into the towns and country round about, I am? P Peter answering, said, The Christof God.
and lodge, and get victuals: for we are here  21 q And he straitly charged them, and comin a desert place.                            manded them to tell no man that thing;
13 But he said unto them, Give ye them to  22 Saying, r The Son of man must suffer
eat. And they said, We have no more but five many things, and be rejected of the elders,
loaves and two fishes; except we should go  and chief priests, and scribes, and be slain,
and buy meat for all this people.             and be raised the third day.
14 (For they were about five thousand men.)  23 ~f 8 And he said to them all, If any man
And he said to his disciples, Make them  sit will come after me, let him deny himself, and
down by fifties in a company.                take up his cross daily, and follow me.
15 And they did so, and made them all sit down.  24 For whosoever will save his life, shall
i Ch. xxiii. 8.  k Mark vi. 30.  1 Matt. xiv. 13.   m Matt.   P Matt. xvi. 16; John vi. 69.-q Matt. xvi. 20.-. Matt.
xiv. 15; Mark vi. 35; John vi. 1, 5.  n Matt. xvi. 13; Mark xvi. 21; xvii. 22.- s Matt. x. 38; xvi. 24; Mark viii. 34;
viii. 27. —o Matt. xiv. 2; Verses 7, 8.      Chap. xiv. 27.
and his innocence; to clothe him with greater au- change might have been wrought in him; but dethority than formerly; and to render his person laying it now, his heart was hardened; and when
inviolable for the future. Herod said, John have I he did see him, he was as much prejudiced against
beheaded: but who is this?-Is he carrying on him as any other."-Henry.
John's work, or is he come to avenge John's death?   Verses 10-17. And the apostles being returned,
John baptized, but he does not; John wrought no told him all that they had done-See notes on Matt.
miracle, but he works many; and therefore appears xiv. 13-21; and Mark vi. 30-44, where this whole
more formidable than John.  Observe, reader, paragraph is largely explained.
those who oppose God will find themselves more   Verses 18-22. As he was alone praying-Or raand more embarrassed. And he desired to see him-  ther apart from the multitude, for the word xaraylovar,
Whether he resembled John or not; and if he found here rendered alone, excludes not his disciples, but
it was John, perhaps expecting to effect a reconcilia- the multitude, now sent away when they were filled,
tion with him. "He might soon have got his doubts as appears from Mark iv. 10, where the same word
resolved, if he would have informed himself, as he is used; and where we read, when he was alone,
easily might, of what thousands knew, that Jesus (carauovar, apart from the multitude,) they that ewere
preached and wrought miracles a great while before about him, with the twelve, asked him of the parable,
John was beheaded, and therefore could not be John  Or the expression here, Karaiuovar irpoaevo/zevof,
risen from the dead. He desired to see him-And  may be rendered, as he was praying alone, or by
why did he not go. and see him, or send for him? himself; his prayer being ended, his disciples came
Probably because he thought it below him to do ei- to him. He asked them-When he had done prayther the one or the other. He had had enough of John, ing, during which they probably stayed at a distance,
and cared not for having to do with any more such  Who say the people that I am, &c.-See this parareprovers of sin. He desired to see him; but we do graph explained on Matt. xvi. 13-23; and Mark viii.
not find that he ever did till he saw him at his bar, 27-33. He commanded them to tell no man, saying,
and then he and his men of war set him at naught, The Son of man must suffer, &c.-As if he had said,
chap. xxiii. 11.  Had he prosecuted his convictions  Ye must prepare for a scene far different from this.
now, and gone to see him, who knows but a happy    Verses 23-27. And he said to them all, &c.-Not
a                                                           399




The transfiguration of Christ.         ST. LUKE.           He casts out a devil from a child.
A. M. 4036. lose it: but whosoever will lose his and overshadowed them: and they A.M. 4036.
A. D. 32.                                                                         A., D. 32.
life for my sake, the same shall save it. feared as they entered into the cloud.
25 t For what is a man advantaged, if he   35 And there came a voice out of the cloud,
gain the whole world, and lose himself, or be saying, a This is my beloved Son: b hear him.
cast away?                                     36 And when the voice was past, Jesus was
26 u For whosoever shall be ashamed of me, found alone.   c And they kept it close, and
and of my words, of him shall the Son of man  told no man in those days any of those things
be ashamed, when he shall come in his own  which they had seen.
glory, and in his Father's, and of the holy   37 ~ d And it came to pass, that on the next
angels.                                       day, when they were come down from the hill,
27 x But I tell you of a truth, there be some much people met him.
standing here which shall not taste of death   38 And behold a man of the company cried
till they see the kingdom of God.             out, saying, Master, I beseech thee look upon
28 ~ Y And.t came to pass, about an eight my son: for he is mine only child.
days after these   sayings, he took Peter, and   39 And lo, a spirit taketh him, and he sudJohn, and James, and went up into a mountain  denly crieth out; and it teareth him  that he
to pray.                                      foameth again, and. bruising him, hardly de29 And as he prayed, the fashion of his coun- parteth from him.
tenance was altered, and his raiment was white  40 And I besought thy disciples to cast him
and glistering.                               out, and they could not.
30 And behold, there talked with him two   41 And Jesus answering said, O faithless and
men, which were Moses and Elias:              perverse generation, how long shall I be with
31 Who appeared in glory, and spake of his you, and suffer you? Bring thy son hither.
decease which he should accomplish at Jeru-  42 And as he was yet a coming, the devil
salem.                                        threw him  down, and tare him.  And Jesus
32 But Peter and they that were with him  rebuked the unclean spirit, and healed the
"were heavy with sleep: and when they were child, and delivered him again to his father.
awake, they saw his glory, and the two men   43 ~ And they were all amazed at the mighty
that stood with him.                          power of God. But while they wondered every
33 And it came to pass, as they departed  one at all things which Jesus did, he said unto
from him, Peter said unto Jesus, Master, it is his disciples,
good for us to be here: and let us make three   44 e Let these sayings sink down into your
tabernacles; one for thee, and one for Moses, ears: for the Son of man shall be delivered
and one for Elias: not knowing what he into the hands of men.
said.                                          45 f But they understood not this saying, and
34 While he thus spake, there came a cloud, it was hid from  them, that they perceived it
t Matt. xvi. 26; Mark viii. 36. u Matt. x. 33; Mark viii.   z Dan. viii. 18; x. 9.-a Matt. iii. 17.  b Acts iii. 22.
38; 2 Tim. ii. 12.  x Matt. xvi. 28; Mark ix. 1.-Y Matt. c Matt. xvii. 9.-d Matt. xvii. 14; Mark ix. 14, 17.-e Matt.
xvii. 1; Mark ix. 2.  1 Or, things.           xvii. 22.  f Mark ix. 32; Chap. ii. 50; xviii. 34.
only to his disciples, as mentioned by Matthew, but otherwise, exclusively of these two days, it was six
to the people also, whom, Mark observes, he called  days after, as Matthew has it. See the following acunto him, as well as his disciples, to hear the very  count of our Lord's transfiguration, explained at
the mpoirtant doctrine which he was about to deliver, large in the notes on Matt. xvii. 1-8, with some adcontained in this paragraph, of which see the ditional observations on Mark ix. 2-10. Moses and
notes on Matt. xvi. 24-27; and Mark viii. 34-38. Elias, who appeared in glory-Like Christ, with
Let him deny himself and take up his cross-The  whom they talked. They saw his glory-The very
necessity of this duty has been shown in many  same expression in which it is described by John,
places; the extent of it is specified here, daily-  chap. i. 14; and by Peter, 2 Epist. i. 16, 17.
Therefore, that day is lost wherein no cross is   Verses 37-45. For a full elucidation of these
taken up.                                     verses, see notes on Matt. xvii. 14-23; and Mark
Verses 28-36. It came to pass about eight days ix. 14-29. Let these sayings sink down into your
after-Including the day on which the discourse, re- ears-That is, consider them deeply; in joy rememcorded in the preceding chapter, was delivered, and ber the cross. So wisely does our Lord balance
that on which the fact, here mentioned, took place: praise with sufferings.
400                                                            a




Christ instructs his                  CHAPTER IX.                         disciples in hkumilit!,.
A. M. 4036. not: and they feared to ask him  of for 1 he that is not against us, is for A. M. 4036.
A. D. 32.                                                                             A. D. 32.
that saying.                              us.
46 A g Then there arose a reasoning among   51 ~ And it came to pass, when the time was
then:, which of them should be greatest.        come that m he should be received up, he stead47 And Jesus perceiving the thought of their fastly set his face to go to Jerusalem,*,heart, took a child, and set him by him,         52 And sent messengers before his face: and
48 And said unto them, h Whosoever shall they went and entered into a village of the
receive this child in my name, receiveth me; Samaritans, to make ready for him.
and whosoever shall receive me, receiveth him    53 And n they did not receive him, because
that sent me: i for he that is least among you  his face was as though he would go to Jeruall, the same shall be great.                   salem.
49 ~r k And John answered and said, Master,  54 And when his disciples James and John
we saw one casting out devils in thy name; saw  this, they said, Lord, wilt thou that we
and we forbade him, because he followeth not command fire to come down from heaven, and
with us.                                        consume them, even as o Elias did?
50 And Jesus said unto him, Forbid him not:. 55 But he turned, and rebuked them, and
g Matt. xviii. 1; Mark ix. 34. -h Matt. x. 40; xviii. 5; Mark   1 Matthew xii. 30; Ch. xi. 23. —m Maik xvi. 19; Acts i. 2.
ix. 37; John xii. 44; xiii. 20.  i Mark xxiii. 11, 12.-k Mark  * Fifth November, verse 51 to verse 57.-   n John iv. 4, 9.
ix. 38; Num. xi. 28.                            0 2 Kings i. 10, 12.
Verses 46-48. And there arose a reasoning  set his face-Without fear of his enemies, or shame
among them-According to our version here, this of the cross; to go to Jerusalem-He did not travel
reasoning, or dispute, happened at the time when  thither privately, as he had often done before, but
Jesus rebuked his disciples for it. But, Mark ix. he declared his intention, and entered on the jour33, we are expressly told, that it happened as they  ney with great courage. And sent messengers bewent into Capernaum. The evangelists, however, fore his face, &c.-The road to Jerusalem  from
may be reconciled by translating Luke's words, eta-  Galilee lay through Samaria; wherefore, as the
7,e bre L6taoytUogS ev avrot`, Now there had arisen  inhabitants of this country bare the greatest ill-will
a reasoning among them —Namely, as they travel- to all who worshipped in Jerusalem, Jesus thought
led to Capernaum. This kind of reasoning, it may  it. necessary to send messengers before him, with
be observed, always arose at the most improper orders to find out quarters for him in one of the viltimes that could be imagined; which of them should  lages; but they did not receive him-The inhabitbe greatest-Thus they clearly manifested their ants of the village refused him  entertainment,
ambitious views, and their carnal, worldly spirit; because his intention, in this journey, was puband how entirely they misunderstood the nature of licly known.  The Samaritans could not refuse
Christ's kingdom, which is not of this world; and  lodging to all travellers that went to Jerusalem, for
Jesus, perceiving the thought of their heart-For he  the high-road lay through their country; such traperfectly knew all that passed within them; took a  vellers only as went thither professedly to worship,
child and said unto them-If you would be truly  were the objects of their indignation; hence the exgreat, humble yourselves to the meanest offices: he  pression, because his face was as though he would
that is least in his own eyes shall be great indeed. go to Jerusalem-It plainly appeared that he was goFor a full explanation of this occurrence, and of  ing to worship at the temple, and thereby, in effect, to
our Lord's improvement of it, and lessons taught condemn the Samaritan worship at mount Gerizim.
his disciples on the occasion, see the notes on Matt.   Verses 54-56. When his disciples, James and John
xviii. 1-6; and Mark ix. 33-40, where the two next -Who attended him; saw this-When the messenverses also are explained.                      gers returned with the account of what had passed
Verses 51-53. aWhen the time was come, &c.-Ev  in the village, whither they had been sent, these two
ro vy7rPlpscai9at, when the time was fidfilled-That disciples, being exceedingly incensed at this rude
is, according to the Hebrew idom, drew on, that he treatment; said, Lord, twilt thou that we command
should be received up-The Greek word avaniptc, fire to come down from heaven-To destroy these
in this passage, signifies Christ's being taken up into  inhospitable wretches immediately; even as Elias
heaven; for we find avacatciavoyat, from whence it did-After the example of the Prophet Elijah, who
is derived, applied expressly to his ascension, Mark  at, or near, this very place, thus destroyed the men
xvi. 19; Acts i. 2, 11,22; 1 Tim. iii. 16. He had  who had evil-entreated him. Perhaps the place,
now continued on earth very near the whole period  might put it into the minds of these apostles to
letermined, and was soon to be taken up to heaven, make this motion now, rather than at any other
from whence he had come down; he therefore re- time, or place, where Christ had received the like
solved from this time forth to appear as ~]enly as affront. " That these disciples, so remarkably dispossible, and to embrace every opportunity of ful- tinguished by their Lord's favour, should have some
filling the duties of his ministry. He steadfastly  distinguished zeal and faith,may seem less wonderVoL. I.           ( 26 )                                           401               a




Self-denial and perseverance             ST. LUKE:           required in the followers of Christ.
A. M. 4036. said, Ye know not what manner of   59 r And he said unto another, Fol- A. Mr. 4036.
A. D. 32.                                                                             A. D. 32.
spirit ye are of.                     low me.  But he saidl, Lord, suffer me
56 For P the Son of man is not come to de- first to go and bury my father.
stroy men's lives, but to save them.  And they   60 Jesus said unto him, Let the dead bury
went to another village.                        their dead: but go thou and preach the king57  r q And it came to pass, that as they  dom of God.
went in the way, a certain man said unto him,  61 And another also said, Lord, 9 I will folLord, I will follow  thee whithersoever thou  low thee; but let me first go bid them farevell
goest.                                          which are at home at my house.
58 And Jesus said unto him, Foxes have   62 And Jesus said unto him, No man having
holes, and birds of the air have nests; but the  put his hand to the plough, and looking back,
Son of man hath not where to lay his head.    is fit for the kingdom of God.
P John iii. 17; xii. 47.q Matt. viii. 19.       r Matt. viii. 21.-   1 Kings xix. 20.
ful, than that a person of so sweet a disposition as where he proposed to embark, in order to cross the
John should make so severe a proposal."  But he. lake, and not on his way to Jerusalem through the
turned and rebuked them-Jesus, whose meekness country of the Samaritans. See notes on Matt. viii.
on all occasions was admirable, sharply reprimanded  19-22. And Jesus said to him, The foxes have
his disciples for entertaining so unbecoming a holes, &c.-Jesus, knowing that the man proposed to
resentment of this offence; and said, Ye know not himself riches and honours in the expected kingdom
-what manner of spirit ye are of-Ye do not know  of the Messiah, thought fit to make him sensible of
the sinfulness of the disposition which ye have just his mistake. As if he had said, Understand the
now expressed, neither do ye sufficiently know your terms: consider on what conditions thou art to folown hearts; which if you were more diligently to  low me. He said to another, Follow me-About the
examine, you would soon find that there is a great same time, our Lord meeting with one who had
deal of personal resentment and ostentation mingled  often attended him, and thereby showed an inclinawith that zeal for me, which you so warmly express tion to become his disciple, he ordered him to disenon this occasion. Add to this, you do not consider gage himself altogether from worldly affairs and folthe genius of the gospel, so much more gentle than  low him; but he said, Lord suffer me Jirst to go and
that of the law; nor the difference of times, per- bury my father-The man excused himself on presons, and circumstances. The severity which Eli- tence that he was bound in duty to wait on an aged
jah exercised on the men who came from Ahaziah  father, till he should pay him tlhe' last office in his
to apprehend him, was a reproof of an idolatrous burial. Jesus said, Let the dead bury their deadking, court, and nation, very proper for the times, Let those who are dead in sin, or who are so imand very agreeable to the characters both of the  mersed in worldly affairs that they are dead to God
prophet who gave it, and of the offenders to whom  and divine things, employ themselves in committing
it was given; at the same time it was not unsuitable  to the dust their deceased friends and relatives. But
to the nature of the dispensation they were under. go thou and preach the kingdom of God —It is justly
But the gospel breathes a very different spirit from  observed by Dr. Doddridge, that, " as our Lord called
the law, (whose punishments were chiefly of a tem- him now to follow him, we must conclude that this
poral kind,) and therefore it does not admit of this commission which he gives him to preach was not
sort of rigour and severity. He told them, further, directly to be put in execution. The circumstance
that to destroy men's lives was utterly inconsistent was plainly extraordinary, and might turn on reawith the design of his coming into the world, which  sons unknown to us. Christ might, for instance,
was to save them-Alludiqg to his miracles, by  foresee some particular obstruction that would have
which he restored health to the diseased bodies of arisen from the interview with his friends at his
men, as well as to his doctrine and death, by which  father's funeral, which would have prevented his
he gives life to their souls. Having said these  devoting himself to the ministry; to which he might
things, he went with them to another village, the refer in saying, Let the dead bury their dead." And
inhabitants of which were men of better disposi- another also said, Lord, I will follow thee-Unto a
tions. This was a noble instance of patience under third, who of his own accord offered to follow him,
a real and unprovoked injury; an instance of pa- if he would allow him to go home and take leave
tience which expressed infinite sweetness of dispo- of his family, Jesus gave such an answer as teaches
sition, and which, for that reason, should be imitated  us that no domestic affair should hinder the care of
by all who call themselves Christ's disciples.  our salvation; that the calls of religion are so very
Verses 57-62. And it came to pass as they went pressing, that they admit of no delay or excuse
in the way-This and the following seem to be the  whatsoever; and that all who set themselves to seek
same occurrenceswith those mentionedby Matthew, the welfare of their souls should pursue the work
which took place as Christ was in the neighbourhood  assiduously, without looking carelessly around them,
of Capernaum, going from that town to the shore, as if they neglected what they were doing. Hesaid
402                                           (26* )             a




Christ appoints seventy disciples           CHAPTER  X.                            to preach his gospec.
unto him, No man having put his hand to the plough, phrase of one that looks behind him while his hand
f c., is fit for the kingdom of God-Either to receive  is on the plough, as a kind of proverbial expression
and become a subject of it, or to preach it. " Hesiod  for a careless, irresolute person, who must be pecuhas given it as the character of a good ploughman, liarly unfit for the Christian ministry. How happy
that,'he keeps his mind intent on his work,' that he  had it been for Christ's church had this lively adiay make'a straight furrow,' and does not allow   monition been regarded, without which it is imposhimself'to gaze about on his companions.' Our  sible, opOoro/eetv rov 2,oyov rnW avLyOetaC, to divide, or
Lord, on the like obvious principles, may use the  rather direct the word of truth aright," 2 Tim. ii. 15.
CHAPTER X.
fn this chater'we have, (1,) The ample commission which Chrsst gave to seventy of his disciples to preach the gospel and
confirmi it by miracles; and the full instructions he gave them how to conduct themselves in the execution of their commissions, and great encouragement therein, 1-16. (2,) The account which the seventy disciples gave to their lMaster of the
success of their ministry, and his discourse thereupon, 17-24. (3,) His discourse with a lawyer concerning the way to
heaven, and the instructions Christ gave him by a parable to look upon every one as his neighbour, whom he had occasion
to show kindness to, or receive kindness from, 25-37. (4,) Christ's entertainment at the house of Lazarus; the reproof
he gave Martha for her anxious care about worldly things, and his commendation of Mary for her care about the salvation
of her soul, 38-42.
A.. 4036. AFTER  * these things, the Lord  would send forth labourers into his A. M. 4036.
appointed other seventy also, and  harvest.
a sent them  two and two before his face into    3 Go your ways: d behold, I send you forth
every  city  and  place, whither  he  himself  as lambs among wolves.
would come.                                            4 e Carry neither purse, nor scrip, nor shoes:
2 Therefore said he unto them, b The harvest  and f salute no man by the way.
truly is great, but the labourers are few: c pray   5 gAnd into whatsoever house ye enter, first
ye therefore the Ilord of the harvest, that he  say, Peace be to this house.
* St. Luke's Day, gospel, verse 1, ending verse 7.   a Matt.   c 2 Thess. iii. 1.   d Matt. x. 16.   e Matt. x. 9, 10; Mark vi.
x. 1; Marlk vi. 7. -.b Matt. ix. 37, 38; John iv. 35.  8; Chap. ix. 3.:   2 Kings iv. 29.-c Matt. x. 12.
NOTES ON CHAPTER X.                     Origen and Epiphanius have mentioned, that he was
Verse 1. The Lord appointed other serenty also-   himself one of the number.  It is remarkable that
Or rather, seventy others, as erepsE E&86doj;71ova should  our Lord assigns the same reason for the mission of
certainly be translated; for the expression, other  the seventy which he had assigned for the mission
seventy, implies that seventy had been sent before, of the twelve disciples. The harvest was plenteous
which certainly was not the fact, (those sent before  in Judea and Perea, as well as in Galilee, and the labeing no more than twelve,) nor is it implied in the  bourers there also were few. Hence his exhortation,
Greek. So inconsiderable a difference in the words  Pray ye therefore the Lord of the harvest that he
makes a great alteration in the sense. " The scene  would send forth (Greek, ecg6a;r)v, thrust out) labourof Christ's ministry being, from  this time forth, to  ers. For God alone can do this: he alone can quallie in Judea, and the country beyond Jordan, it was  ify and commission men for this work, and incline
expedient that his way should be prepared in every  them to undertake it.
city and village of those countries whither he was    Verses 3, 4. I send you forth as lamnbs, &c.-As
to come. He therefore sent out seventy of his dis- so many defenceless lambs, in the midst of ravenciples on this work, mentioning the particular places  ous and cruel wolves.  Carry neither purse nor
which he intended to visit, and in which they were  scrip, &c.-See notes on Matt. x. 9, 10, 16. Salute
to preach; whereas, the twelve had been allowed to  no man by the way-Let not matters of mere comgo where they. pleased, provided they confined their  pliment detain you, but make all the haste you posministry to the lost sheep of the house of Israel."  sibly can. The salutations usual among the Jews
Luke is the only evangelist who has given us this  took up much time. But these had so much work to
account of Christ's sending out the seventyi, and it do in so short a space, that they had not a moment
is the less to be wondered at, that he shoulAdo it so  to spare.
particu.arly, if the ancient tradition be true, which    Verses 5, 6. Into whatsoev;er house ye enter, &c
a                                                                      403




Christ instructs his disciples         ST. LUKE.                   how to conduct themselves.
A. M. 4036. 6 And if the son of peace be there, say unto them, m The kingdom  of A. M. 4036
A. D, 32.                                                                           A. D. 32.
your peace shall rest upon it: if not, God is come nigh unto you.
it shall turn to you again.                     10 But into whatsoever city ye enter, and
7 h And in the same house remain, i eating  they receive you not, go your ways out into
and drinking such things as they give: for the streets of the same, and say,
k the labourer is worthy of his hire.  Go not  11 nEven the very dust of your city which
from house to house.                           cleaveth on us, we do wipe off against you:
8 And into whatsoever city ye enter, and they  notwithstanding, be ye sure of this, that the
receive you, eat such things as are set before you. kingdom of God is come nigh unto you.
9'And heal the sick that are therein, and   12 But I say unto you, That 0 it shall be
hMatt. x. 11. —-- il Cor. x. 27. —kkMatt. x. 10; 1 Cor. ix.   mMatt. iii. 2; iv. 17; x. 7; Verse 11.-n Matt. x. 14; Ch.
4, &c.; 1 Tim. v. 18.- 1 Chap. ix. 2.          ix. 5; Acts xiii. 51; xviii. 6.-   Matt. x. 15; Mark vi. 11.
-They are supposed to enter into private houses; seek others, in hope of better accommodations dufor, not being admitted into the synagogues, they  ring the short stay you make in a place. And heal
were forced to preach where they could have liberty. the sick that are therein —Which, as I direct, so
First say, Peace be to this house-To all under this I shall empower you to do; And say unto them, The
roof, to this family, and all that belong to it. As if kingdom of God, &c.-Publish the approach of the
he had said, In all the stages of your journey, carry  kingdom of God; its approach to them; and that
along with you those benevolent affections which  they stand fair for an admission into it, if they will
are so well suited to the design of your mission. but obey the call of God, and turn to him without
Peace be to you, was the common form of salutation  delay. Say, Now is the day of your visitation; see
among the Jews. They must not use it in formality, that you understand and improve it. Observe, readand according to custom, to those they meet on the  er! It is well to be made sensible of our advantaway; but they must use it with solemnity and  ges and opportunities, that we may lay hold on and
seriousness to those into whose houses they entered. embrace them. When the kingdom of God comes
And if the son of peace-Or any truly pious man  nigh to us, it concerns us to go forth to meet it.
whv(c is worthy of such a blessing; be there-In the    Verses 10-12. Into whatsoever city ye enter, and
house; your peace shall rest upon it-Your prayer they receive you not-Show no willingness to hear
for the peace and prosperity of the family shall be your doctrine, and no inclination to give you enterheard and answered. Or, the blessing which you  tainment, or the necessaries of life; go your way
gave at your entrance, shall, by my power, be made out into the streets, &c.-Declare in the most public
effectual to that house, and shall remain with it. If  manner, how greatly they have sinned in rejecting
not, it shall turn, &c.-You will meet with some you and your message; and that your declaration
that are not disposed to hear or regard your mes- may make the greater impression upon them, let it
sage; even whole houses that have not one son of be accompanied with the symbolical action of pubpeace in them. Now it is certain your peace shall licly wiping the dust of their city from offyour feet, as
not come upon them; they shall have no part nor a testimony that you will have no communication with
lot in the matter: the blessing that shall rest upon  such a faithless and disobedient people. Say, Since
the sons of peace shall never come upon the sons you reject so gracious and important a message, we
of Belial; nor can any expect the privileges of the cannot but consider you as rejected by God, and decovenant of grace that will not come under the  voted to certain and inevitable destruction, and
bonds of it; but it shall turn to you again-You  therefore we separate ourselves from all that belongs
shall have the comfort of having discharged your to you, even from the dust of your city. This was
trust, and done your duty to God.              agreeable to the manner of the eastern people, who
Verses 7-9. And in the same house remain-As taught their disciples by symbolical actions, as well
long as you stay in the town or village: eating and  as by discourse; see on Matt. x. 14. Jesus added,
drinking-Cheerfully and contentedly; such things When you have so done, say, Notwithstanding, be
as they give-Neither suspect your being welcome, ye sure of this-And remember it in the midst of all
nor be afraid of being troublesome; for the labour- the calamities which are to befall you; that the
er-In the work of the ministry, if he be indeed a kingdom of God is come nigh unto you-That merlabourer; is worthy of his hire-It is not an act of cy and salvation, present and eternal, the kingdom
charity, but of justice, in them who are taught in  of grace and the kingdom of glory, have been offerthe Word, to communicate to them that teach: and ed you, though you will not receive them. But I
whatever kindness they show you, it is but a small say unto you, it shall be more tolerable, &c. —To
return for the kindness you do them in bringing  make the seventy the more earnest in preaching the
them the glad tidings of peace. Go not from house gospel, that so, if possible, the people might be preto house-Be content with whatever fare you meet vailed uton to believe and obey it, he proceeds to
with; and never create any unnecessary trouble in declare the terrible punishment about to come upon
the familywhere you are, nor quit your lodgings to those who should reject it. See on Matt. x. 15.
404                                                            a




The seventy disciples return, and      CHAPTER X.               give an account of their success.
A. M. 4036. more tolerable in that day for Sodom    16 u He that heareth you, heareth A. M. 4036.
A. D. 32.                                                                             A. D. 32.
than for that city.                   me; and x he that despiseth you, de- -
13 ~ P Wo unto thee, Chorazin! wo unto  spiseth me; Y and he that despiseth me, dethee, Bethsaida! q for if the mighty works had  spiseth him  that sent me.
been done in Tyre and Sidon, which have   17 ~ And z the seventy returned again with
been done in you, they had a great while ago  joy, saying, Lord, even the devils are subject
repented, sitting in sackcloth and ashes.       unto us through thy name.
14 But it shall be more tolerable for Tyre   18 And he said unto them, a I beheld Satan
and Sidon at the judgment, than for you.        as lightning fall from heaven.
15 rAnd thou, Capernaum, which art Sex-   19 Behold, b I give unto you power to tread
alted to heaven, t shalt be thrust down to hell.  on serpents and scorpions, and over all the
P Matt. xi. 21.  q Ezek. iii 6.   rMatt. xi. 23.' Gen.   U Matt. x. 40; Mark ix. 37; John xiii. 20.-X 1 Thess. iv.
xi. 4; Dent. i. 28; Isa. xiv. 13; Jer. i. 53.-t Ezek. xxvi. 20; 8.-y John v. 23.-   Verse 1.-a John xii. 31; xvi. 11;
xxxii. 18.                                      Rev. ix. 1; xii. 8, 9.. b Mark xvi. 18; Acts xxviii. 5.
Verse 13. Wo unto thee, Chorazin, &c.-" Having  you, doth, in effect, despise me, and shall be reckmentioned the punishment of those cities which  oned with as having put an affront upon me: nay,
should reject his ministers, it naturally brought to  he despiseth him that sent me. Observe, reader,
his mind the sad state and punishment of the cities those that contemn the Christian religion, do, in efwhere he himself had preached most frequently, fect, put a slight upon natural religion, of which it
namely, Chorazin, Bethsaida, and Capernaum. For, is perfective. And they who despise the faithful
notwithstanding he had often resided in those cities, ministers of Christ, they who, though they do not
and performed many miracles before the inhabit- hate and persecute them, yet think meanly of them,
ants of them, they had continued impenitent. look on them with scorn, and neglect to attend
Wherefore, because he was never to preach to them  their ministry, will be reckoned with as despisers
any more, and because he knew how great their of God and of Christ.
punishment would be, in the overflowing tenderness   Verses 17-20. And the seventy returned-The
of his soul he affectionately lamented their obstina- seventy disciples, having gone through the several
cy, which he foresaw would draw down on them  parts of the country appointed them, returned and
the heaviest judgments.  The same declaration  told their Master with great joy what they had done,
Christ had made some time before. By repeating  saying, Lord, even the devils are subject unto us
it now he warns the seventy not to lose time by  through thyname —We have not only cured diseases,
going to those cities. At the same time, this part according to the power thou wast pleased to give
of his discourse was well calculated to comfort these  us, but, though thy commission did not directly exdisciples, now sent out, under the ill usage they  press so much, yet even the devils themselves have
might meet with; the preaching of Christ himself  been compelled to obey us, when in thy name we
had often been unacceptable and unsuccessful, with  commanded them to go out of the persons whom
respect to many of his hearers, and therefore it was they had possessed. From the manner in which
not much to be wondered at if theirs should prove  they speak of this latter exertion of their power, it
so likewise."  Considering the affectionate temper would appear to have been what they did not expect
of our Lord, it is no wonder that he should renew  when they set out. For though Jesus had given
his lamentation over those unhappy places where  them power to heal diseases, he had said nothing of
he had so intimately conversed; and that he should  their casting out devils. And he said, I beheld Sado it in such words as these, so well calculated to  tan as lightning —" I myself saw Satan, the great
alarm and impress all that should hear or read them. prince of the demons, falling like lightning from
O! that they might now have their due weight with  heaven, onhis first transgression, and well remember
those who might pass them over too slightly, when  how immediate and dreadful his ruin was: and I
they occurred before in Matt. xi. 20-24. 0! that foresee, in spirit, that renewed, swift, and irresistible
every impenitent creature who reads them might victory, of which this present success of yours is an
know that the sentence of his own condemnation  earnest, and which the preaching of the gospel shall
is now before his eyes! See Macknight and Dod- shortly gain over all these rebel powers, that, even
dridge, and the notes on Matt. xi. 20-24.       in their highest strength and glory, were so incapaVerse 16. He that heareth you-Here our Lord  ble of opposing the arm of God."  Thus Doddridge,
declares the general rule which he would observe, who adds, " I think this answer to the seventy loses
with regard to those to whom he sent, or should send  much of its beauty and propriety, unless we suphis ministers; that he would reckon himself treated  pose Satan to have been the prince of the demons
as they treated his servants. Indeed, what is done  they spoke of, and also allow a referenceto the first
to the ambassador is generally considered as done  fall of that rebellious spirit."  To be exalted unto
to the prince that sends him. lst, He that hearetfh  heaven, signifies to be raised unto great power and
you, and regards what you say, heareth me, and privileges, and particularly to sovereign dominion.
therein doth me honour: but, 2d, He that despiseth  Tofallfrom heaven,, therefore, may signify to lose
a                                                               405




Jesus thanks the Fatherfor the          ST. LUKE.             revelation of his truth and mnercy.
A. M. 4036. power of the enemy: and nothing  Father: and fno man knoweth who A.M. 4036.
A. D. 32.                                                                             A.D. 32.
shall by any means hurt you.          the Son is, but the Father; and who
20 Notwithstanding,in this rejoice not, that the  the Father is, but the Son, and the to wvhom
spirits are subject unto you; but rather rejoice, the' Son will reveal him.
because C your names are written in heaven.      23 ~ And he turned him  unto his disciples,
21  [ d In that hour Jesus rejoiced in spirit, and  and said privately, g Blessed  are the eyes
said, I thank thee, O Father, Lord of heaven  which see the things that ye see.'
and earth, that thou hast hid these things from    24 For I tell you, h that many prophets and
the wise and prudent, and hast revealed them   kings have desired to see those things which
unto babes: even so, Father; for so it seemed  ye see, and have not seen them; and to hear
good in thy sight.                              those things which ye hear, and have not heard
22 e All  things are delivered to me of my  them.
c Exod. xxxii. 32; Psa. lxix. 28; Isa. iv. 3; Dan. xii. 1; Phil.   1 Many ancient copies add these words, and turning to his disciiv. 3; Heb. xii. 23; Rev. xiii. 8; xx. 12; xxi. 27.  d Matt. ples, he said.-f Jn. i.18; vi. 44, 46.-g Mat. xiii.16.-* Thirteenth
xi. 25._ e M att. xxviii. 18; John iii. 35; v. 27; xvii. 2.    Sunday after Trinity, gospel, verse 23 to verse 38. —h 1 Pet. i. 10.
one's dominion and pre-eminency. The devils, by the  ed them unto babes-To persons illiterate, and of
idolatry of the Gentiles and wickedness of the Jews, comparatively weak understanding, but are wise as
had been exalted into heaven, and had ruled man- to the things of God. He rejoiced not in the state
kind in opposition to the dominion of God; by the  of ignorance and darkness, in which the wise and
preaching of the gospel their power was to be destroy- prudent were left, as a punishment of their self-coned in every country. As Christ foreknew this, so he  fidence and pride, and in their consequent destruchere foretelsit. Behold, Igive untoyoupower, &c.-  tion, but in the display of the riches of God's grace
To prove that he had thrown down Satan from his  to others, in such a manner as reserves to him the
exaltation, and that his power should, in the end, be  entire glory of our salvation, and hides pride from
totally Destroyed; and to increase their joy, and ren- man. All things are delivered to me of my Father
der them morefit for their work,he here enlargestheir -He repeats the declaration of his own extensive
powers. To tread on serpents, is a proverbial expres- authority, which he had testified before. See notes
sion, whichsignifiesvictoryoverenemies; according- on Matt. xi. 25-27. And no man knoweth who the
ly, it is added, and over all the power of the enemy; Son is-Essentially one with the Father; but the
and nothingshallby any meanshurt you-Seenoteon  Father —Vho sent him, and who only knows his
Mark xvi. 18; and Acts xxviii. 5; and Psa. xci. 13. dignity and the mystery of his person. And who
Notwithstanding,in this rejoice not-Rejoice not so  the Father is-How great, how wise, how good;
much in this, that the spirits, namely, evil spirits, but the Son-His essential wisdom and word. And
are subject unto you, and that you are enabled mi- he to whom the Son will reveal him —In pursuance
raculously to control and cast them out of those  of one very important design of his coming, which
possessed by them, and that you can perform other was to declare the Father, and communicate the
miracles, because this is but a temporary endowment saving knowledge of him to all truly willing and deand pre-eminence, sometimes granted to wicked  sirous to receive it. And he turned to his disciples,
men, whom it in no wise qualifies for heaven; but and said privately, &c.-It appears, that when the
rather rejoice that your names are written in hea- seventy disciples returned, Jesus was surrounded
yen-That you stand enrolled among the heirs of with a great multitude of people; therefore after he
future glory and felicity, as the peculiar objects of had spoken publicly as above related, to the seventy,
the divine favour and love. This and similar pas- he turned himself to all his disciples, and uttered
sages seem to be allusions to the enrolment of citi- what follows privately, so as not to be heard by the
zens' names in registers, by which their right to the  people in general. Blessed are the eyes which see
privileges of citizenship was acknowledged by the  the things which ye see, &c.-The happiness here
community. See notes on Exod. xxxii. 32; Dan. praised was enjoyed by the seventy, as well as by
xii. 1; and compare Phil. iv. 3; Rev. iii. 5.   the twelve, and consequently it was as fit that they
Verses 21-24. In that hour Jesus rejoiced —On  should be made sensible of its greatness, as that the
this occasion Jesus, meditating on the unspeakable  twelve should understand it. Besides, this declarawisdom and goodness of the divine dispensations to  tion, as well as what was spoken more publicly, was
mankind, felt extraordinary emotions of joy. And  designed to moderate the joy which the seventy had
said, I thank thee, 0 Father, Lord of heaven and  conceived, on finding the devils subject to them.
earth-In both of which thy kingdom stands, and  The subjection of the devils to their command was
that of Satan is to be destroyed; that thou hast hid  not so great a happiness as their being allowed to
these things from the wise and prudent-Hast suf- hear Christ's sermons, and to see his miracles. These
fered them to be hid from those that are wise and  things show, that what our Lord said privately to
prudent in their own eyes, or who really are so with  his disciples, was said to the seventy as i well as to
respect to the things of this world; and hast reveal- the twelve.
406                                                               a




Jesus teaches a lawyer how            CHAPTER X.                       to attain eternal life.
A. M. 4036. 25 1 And behold, a certain lawyer 28 And he said unto him, Thou A. M. 4036.
A. D. 32. stood up, and tempted him, saying, hast answered right: this do, and  A. D. 32.
iMaster, what shall I do to inherit eternal life? m thou shalt live.
26 He said unto him, What is written in the   29 But he, willing to njustify himself, said
law? how readest thou?                       unto Jesus, And who is my neighbour?
27 And he answering said, k Thou shalt love   30 And Jesus answering said, A certain man
the Lord thy God with all thy heart, and with  went down from  Jerusalem  to Jericho, and
all thy soul, and with all thy strength, and  fell among thieves, which stripped him of his
with all thy mind; and'thy neighbour as raiment, and wounded him, and departed,
thyself.                                       leaving him half dead.
i Matthew xix. 16; xxii. 35.  k Deuteronomy vi. 5.    m Lev. xviii. 5; Neh. ix. 29; Ezek. xx. 11, 13, 21; Rom. x. 5.
1 Lev. xix. 18.                               n Chap. xvi. 15.
Verses 25-28. And behold, a certain lawyer-A  tain a deep and weighty truth. He, and he alone,
doctor of the law; stood up and tempted him-  shall live for ever, who thus loves God and his
Greek, evKretpatov avrov, trying him. It seems this neighbour In the present life.
lawyer was one of the multitude which attended    Verses 29-32. But he, willing to justify himselfJesus when the seventy returned, and having lis- That is, to show he had done this, and was blametened to what he said to his disciples in private, less, even with respect to the duties which are least
concerning their enjoying a happiness which many  liable to be counterfeited, namely, the social and
prophets and kings had desired in vain to obtain, relative duties, asked him what was the meaning
namely, the happiness of seeing his miracles, and  and extent of the word neighbour in the law? It
of hearing his sermons, thought he would make  seems, being strongly tinctured with the prejudices
trial of that great wisdom which some said he pos- of his nation, he reckoned none brethren but Israelsessed, by proposing to him one of the most import- ites; or neighbours, but proselytes; and expected
ant questions which it is possible for the human  that Jesus would confirm his opinion, by approving
mind to examine, namely, What a man must do to of it.  For, according to this interpretation, he
inherist eternal life. For, that this learned doctor thought himself innocent, although enemies and
asked the question, not from a sincere desire to  heathen had no share of his love, since the precept
know his own duty, but merely to try our Lord's enjoined the love of neighbours only. And Jesus
knowledge, is evident from the text, which informs answering said, A certain man, &c. —Our Lord,
us, that he did it tempting, or trying himn, expect- who well knew how to convince and persuade, aning, perhaps, that, on this head he would teach dif- swered him in such a manner as to make the feelferently from Moses. He said unto hint, What is ings of his heart overcome the prejudices of his
written in the law?-Jesus, alluding to his profes- understanding. He convinced him of his mistake
sion, made answer by inquiring of him what the by a parable, an ancient, agreeable, and inoffensive
law taught on that point. And he, answering out method of conveying instruction, very fit to be
of Dent. vi. 5, said, Thou shalt love the Lord thy  used in teaching persons who are greatly prejuGod with all thy heart, &c.-That is, Thou shalt diced against the truth. For, " as to the scope of
unite all the faculties of thy soul to render him the the passage, every body perceives, that it is the inmost intelligent and sincere, the most affectionate  tention'of it to confound those malignant Jewish
and resolute service. We may safely rest in this prejudices, which made them confine their charity to
general sense of these important words, if we are those of their own nation and religion. Nor could
not able to fix the particular meaning of every sin- any thing be better adapted for the purpose than
gle word. If we desire to do this, perhaps the this story, which, as it is universally understood,
heart, which is a general expression, may be ex- exhibits a Samaritan overlooking all national and
plained by the three following; With all thy soul-  religious differences, and doing offices of kindness
With the warmest affection; with all thy strength  and humanity to a Jew in distress. By this means
— The most vigorous efforts of thy will; and with  the narrow-minded Pharisee, who put the question,
all thy mind-Or understanding, in the most wise is surprised into a conviction that there is something
and reasonable manner thou canst, thy understand- amiable, and even divine, in surmounting all partial
ing guiding thy will and affections. And thy neigh- considerations, and listening to the voice of nature,
bour as thyself-See on Mark xii. 30, 31. And he which is the voice of God, in giving relief to the
said, Thou hast answered right-Jesus approved  unhappy."-Campbell. Wenmt down from.Jerusa.
of his answer, and allowed, that to love God as the  lem to Jericho-Jericho was situated in a v4ieyv
law enjoined is the means of obtaining eternal life, hence the phrase of going down to it: and as t4
because it never fails to produce obedience to all road to it from Jerusalem (about egihteen miles) lap
the divine revelations and commands, consequently  through desert and rocky places, so many robberies
even to the gospel, which he was then preaching. and murders were committed therein, that itw s
Observe well, therefore, reader, our Lord's words called, according to Jerome, the bloody way. This
are not spoken ironically, but seriously; and con- circumstance of the parable, therefore, is finely
a                                                             407




Jesus shows who is our neighbour,       ST. LUKE.            by the conduct oJ the Samari.an.
A. M. 4036. 31 And by chance there came wounds, pouring in oil and wine, and A.M. 4036.
A. D. 32.                                                                          A.D. 32.
--------- down a certain priest that way; and  set him on his own beast, and brought
when he saw him, o he passed by on the other him to an inn, and took care of him.
side.                                          35 And on the morrow, when he departed,
32 And likewise a Levite, when he was at he took out two q pence, and gave them to the
the place, came and looked on him, and passed  host, and said unto him, Take care of him:
by on the other side.                         and whatsoever thou spendest more, when I
33 But a certain P Samaritan, as he journey- come again, I will repay thee.
ed, came where he was: and when he saw   36 Which now of these three, thinkest thou,
him, he had compassion on him,                was neighbour unto him that fell among the
34 And went to him, and bound up his thieves?
o Psa. xxxviii. 11.                        P John iv. 9.  q Matt. xx. 2.
chosen. Andfell among thieves-This Jew, in tra- not the day coming when the virtues of heathen
velling this road, was assaulted by robbers, who, and Samaritans will rise up in judgment against
not satisfied with taking all the money he had, you?
stripped him of his raiment, beat him unmercifully,   Verses 33-37. But a certain Samaritan, &c.and left him for dead. While he was lying in this Soon after this, a Samaritan happened to come that
miserable condition, utterly incapable of helping  way, and seeing a fellow-creature lying on the road
himself, a certain priest, happening to come that naked and wounded, went up to him; and though he
way, saw him in great distress, but took no pity on  found it was one of a different nation, who professed
him. In like manner a Levite, espying him, would  a religion opposed to his own, the violent hatred of
not come near him, having no mind to be at any  all such persons, that had been instilled into his
trouble or expense with him. The priest and Le- mind from his earliest years, and all other objecvite are here introduced coming that way very  tions, were immediately silenced by the feelings of
naturally, there being, according to a considerable pity awakened at the sight of the man's distress;
Jewish writer, quoted by Dr. Lightfoot, no fewer his bowels yearned toward the Jew, and he hasthan twelve thousand priests and Levites, who  tened, with great tenderness, to give him assistance.
dwelt at Jericho, and all occasionally attending the  It was admirably wvell judged, to represent the disservice of the temple at Jerusalem, frequently tra- tress on the side of the Jew, and the mercy on that
velled this road. The expression, KaTa cvyicvptav, of the Samaritan. For the case being thus prohere, is very improperly rendered, by chance, in  posed, self-interest would make the very scribe senour translation. Strictly speaking, there is no such  sible how amiable such a conduct was, and would
thing in the universe as either chance or fortune. lay him open to our Lord's inference. Had it been
The phrase merely means, as it happened, or, it put the other way, prejudice might more easily have
came to pass. Both the priest and the Levite are interposed, before the heart could have been affected.
represented as passing by without-so much as speak- And went to him and bound up his wounds, &c.ing to the poor distressed and dying man, notwith- It seems this humane traveller, according to the
standing that their sacred characters, and eminent custom of those times, carried his provisions along
knowledge in the law, obliged them to be remarka- with him; for he was able, though in the fields, to
ble for compassion, and all the tender offices of give the wounded man some wine to recruit his
charity; especially when it was the distress of a spirits.  Moreover, he' carefully bound up his
brother, which called for their help. In other cases, wounds, pouring in oil and awine, which, when well
indeed, these hypocrites might have invented rea- beaten together, are said to be one of the best balsons to palliate their inhumanity: but here it was sams that can be applied to a fresh wound; then,
not in their power to do it. For they could not setting him on his own beast, he walked by him
excuse themselves by saying, This was a Samaritan, on foot and supported him. In this manner did the
or a heathen, who deserved no pity; they could not good Samaritan carry the Jew, his enemy, to the
even excuse themselves by saying, they did not first inn he could find, where he carefully attended
know who he was; for though they took care to him all that night; and on the morrow, when he
keep at a distance, they had looked on their brother was going away, he delivered him over to the care
lying, stripped, wounded, and half dead, without of the host, with a particular recommendation to be
being in the least moved with his distress. No very kind to him. And, that nothing necessary for
doubt, however, they would try to excuse them- his recovery might be wanting, he gave the host
selves to their own consciences for thus neglecting  what money he could spare, a sum about equal to
him, and, perhaps, might gravely thank God for fifteen pence with us, desiring him, at the same time,
their own deliverances, while they left their brother to lay out more, if more were needful, and promisbleeding to death. Is not this an emblem of many  ing to pay the whole at his return. It seems he
living characters, perhaps of some who bear the was afraid the mercenary temper of the host might
sacred office? O house of Levi, and of Aaron, is have hindered him from furnishing what was neces408                                                             a




Jesus is entertained at the           CHAPTER X.                 house of Martha and Mary.
A. M. 4036. 37 And he said, He that showed   39 And she had a sister called Mary, A. M. 4036.
A. D. 32.                                                                          A.D. 32.
A. D. 32  mercy on him.  Then said Jesus s which also t sat at Jesus's feet, and
unto him, Go, and do thou likewise.           heard his word.
38 ~[ Now  it came to pass, as they went,  40 But Martha was cumbered about much
that he entered into a certain village: and a  serving, and came to him, and said, Lord, dost
certain woman, named r Martha, received him  thou not care that my sister hath left me to
into her house.                               serve alone? bid her therefore that she help me.
r John xi. 1; xii. 2, 3.:        s 1 Cor. vii. 32, &c.- t Luke viii. 35; Acts xxii. 3.
sary, if he had no prospect of being repaid. Thus the parable, said to the lawyer, Which now of these
we see, " All the circumstances of this beautiful pa- three was neighbour, &c.-Which acted the part of
rable are formed with the finest skill imaginable, to  a neighbour? And he said, He that showed mercy
work the conviction designed; so that had the law- on him-This reply the lawyer made without hesiyer been ever so much disposed to reckon none his tation, being greatly struck with the truth and evineighbours but men of his own religion, it was not dence of the case. Indeed he could not for shame
in his power to do it on this occasion. And, although  say otherwise. In speaking thus, however, he confavours from a Samaritan had always been repre- dernned himself, and overthrew his own false notion
sented to him as an abomination, more detestable  of the neighbour to whom his love was due. Go,
than the eating of swine's flesh, he was obliged to  and do thou likewise-Show mercy and kindness to
acknowledge, that not the priest or the Levite, but every one that stands in need of thy assistance,
this Samaritan, by discharging a great office of hu- whether he be an Israelite, a heathen, or a Samarimanity toward the Jew in distress, was truly his tan; and when works of charity are to be performed,
neighbour, and deserved his love more than some of reckon every man thy neighbour, not inquiring
his own nation, who sustained the most venerable what he believes, but what he suffers. Reader, let
characters; that the like humanity was due from  us attend to, and diligently put in practice, our
any Israelite to a Samaritan who stood in need of Lord's advice to this lawyer: let us go and do likeit; and that all men are neighbours to all men, how  wise, regarding every man as our neighbour who
much soever they may be distinguished from one needs our assistance. Let us renounce that bigotry
another in respect of country, or kindred, or lan- and party zeal which would contract our hearts into
guage, or religion. Mankind are intimately knit an insensibility for all the human race, but a small
together by their common wants and weaknesses, number, whose sentiments and practices are so
being so formed that they cannot live without the much our own, that our love to them is but self-love
assistance of each other, and therefore the relation  reflected. With an honest openness of mind let us
that subsists between them is as extensive as their always remember the kindred between man and
natures; and the obligations under which they lie, man, and cultivate that happy instinct whereby, in
to aid one another by mutual good offices, are as the original constitution of our nature, God has
strong and urgent as every man's own manifold ne- strongly bound us to each other.
cessities. By this admirable parable, therefore, our   Verses 38-42. It came to pass as they went-As
Lord has powerfully recommended that universal they journeyed to Jerusalem, whither it seems he
benevolence, which is so familiar in the mouths, but was going to celebrate the feast of dedication: he
foreign to the hearts of'many ignorant pretenders entered into a certain village-Namely, Bethany,
to religion and morality. It would appear that the nigh to Jerusalem; and a certain woman named
presumption of the Jews in matters of religion ex- Martha received him-Martha was probably the
ceeded all bounds; for though the Supreme Being  elder sister, and, Grotius thinks, a widow, with whom
pays little regard to mere outward worship, and is her brother and sister lived. At least, she was now
much more delighted with the inward homage of the housekeeper, and acted as the mistress of the
a holy and benevolent mind, yet because they  family. And she had a sister called Mary-Who,
prayed daily in his temple, and offered sacrifices with her brother Lakhrus, doubtless made Jesus as
there, and carried about his precepts written on their welcome as Martha did.  Who also sat at Jesus's
phylacteries, and had God and the law always in  feet-On this occasion, Martha expressed her retheir mouths, they made no doubt but they wor- gard for her divine guest, by the care she took to
shipped God acceptably, notwithstanding they were provide the best entertainment in her power for him
so enormously wicked, that they would not put and his disciples; but Mary sat quietly at his feet,
themselves to the smallest expense or trouble, though  attending to his doctrine, for he embraced every opthey could have saved life by it; and therefore had  portunity of imparting the knowledge of divine things
no real love to God or their neighbour. This mon- to such as were willing to receive it. But Martha
strous presumption being entirely subversive of true  was cumbered with much serving —The word 7reptreligion, our Lord thought fit to condemn it in the  eararo, here rendered cumbered, properly signifies
severest manner, and to brand it with the blackest to be drawn different ways at the same time, and
and most lasting note of infamy in the above charm- admirably expresses the situation of a mind suring parable."-Macknight. Jesus, having finished  rounded (as Martha's then was) with so many objects
a                                                             409




Mary commended                               ST. LUKE.                                   for her choice.
A. M. 4036.  41 And  Jesus answered, and said   42 But t one thing is needful; and A. M. 4036.
A. D. 32.                                                                                       A. D. 32.
unto her, Martha, Martha, thou art Mary  hath  chosen  that good part,
careful and troubled about many things:               which shall not be taken away from  her.
t Psa. xxvii. 4.
of care, that it hardly knows which to attend to first. place and season: but now  something more imAnd said, Lord, dost thou not care, &c. —The bur-  portant chiefly demanded her attention, and should
den of the service lying upon Martha, and she being  have been done first, and most regarded.  She exencumbered with it, blamed Jesus for allowing her  pected Christ to have censured Mary for not doing
sister to sit idly by him, while.she was so much hur-  as she did; but he, on the contrary, blamed her for
ried. And Jesus said unto her, Martha, Martha-   not doing as Mary did; and we are sure that the
There is a peculiar spirit and tenderness in this re-  judgment of Christ is according to truth, and that
petition of the word; Thou art careful, /zept/vag, the day will come when Martha will wish she had
anxiously.careful, and troubled, 7vp6a77, disturbed,  sat with Mary at his feet! Mary said nothing in her
or hurried, about many things. The word is no-  own defence; but since Martha appealed to the Maswhere else used in the New Testament.  It seems  ter, to him she was willing to refer the matter, and
to express the restless situation of a person in a tu- to abide by his award. And he justified her against
multuous crowd, where so many are pressing upon  her sister's clamours.  However we may be cenhim that he can hardly stand his ground;-or of wa-  sured and condemned by men for our piety and
ter in great agitation.  But one thing is needful-   zeal, our Lord Jesus will take our part; and, sooner
Not one dish to eat of, as Theophylact, Basil, and  or later, Mary's choice will be justified, and all who
many of the fathers explain the expression; but the  make that choice and abide by it. Happy, therefore,
care of the soul, or that spiritual wisdom and grace  " the man or woman, who, in a pressing variety of
which Mary made it her chief care to seek and la-  secular business, is not so encumbered and careful
bour after. And Mary-Who now employs herself  as to forget that one thing, which is absolutely needin hearing my doctrine, rather than in providing an  ful, but resolutely chooses this better part, and reentertainment for me, hath chosen a part which I ap- tains it as the only secure and everlasting treasure!
prove of, and which I will not take from  her. As  0 that this comprehensive, important sentence, were
if he had said, " There is one thing absolutely neces-  ever before our eyes! O that it were inscribed deep
sary, and of infinitely greater importance than any  upon our hearts! One thing is nzeedful: And what
of these domestic and secular affairs: even to be  is this one thing but present and eternal salvation?
instructed in the saving knowledge of the way that What but an humble attention to the voice of the
leads to eternal life, and to secure a title to, and meet-  gospel of Christ?  Yet, as if this avere of all things
ness for it. And Mary is wisely attending to this;  the most unnecessary, for what poor trifling cares is
therefore, instead of reproving her, I must rather de-  it not commonly forgot?  Yea, to what worthless
clare, that she has chosen what may eminently be  vanity is it not daily sacrificed?  Let the ministers
called the good part, wvhich as it shall not-Finally;  of Christ, let the friends of souls, in every station,
be taken aiwayfrom her-I would not now hinder  exert themselves, that all about them may be awakenher from pursuing it; but rather invite thee to join  ed duly to regard this great interest, accounting it
with her in her attention to it, though the circum-  their meat and drink to promote it. Let them be
stances of our intended meal should not be so ex-  always solicitous, that neither they, nor others, may
actly adjusted as thy fond friendship could desire."   neglect it, for the hurries of too busy a life, or even
Observe, reader, Martha's care, if it had been  for the services of an over-officious friendship."moderate, and her work, were good, in their proper  Doddridge.
CHAPTER XI.
In this chapter, (1,) Christ, being requested by his disciples to teach them to pray, repeats, with some additions, the instructions and encouragements relating to that duty, which he had formerly given in his sermon on the mount, 1-13.  (2,) He
cures a dumb demoniac; and answers the blasphemous imputation of some who charged him with casting out devils by
virtue of a compact with the prince of devils, and shows the absurdity and wickedness of such a charge, 14-26. (3,) He
shows, that to be truly obedient to God, is a greater honour and happiness than to possess the highest external privilege,
27, 28. (4,) He upbraids the Jews for their obstinate infidelity, persisted in notwithstanding all the means of conviction
afforded them, 29-36. (5,) He severely reproves the Pharisees and lawyers for their hypocrisy, pride, oppression of men's
consciences, and persecution of those who opposed these their vices 37-54.
410




Chrzst teaches                         CHAPI'ER XI.                              how to pray.
A.M. 4037. AND it came to pass, that as he was   3 Give us'day by day our daily A M. 4037.
praying in a certain place, when  bread.                                 A. D. 33.
he ceased, one of his disciples said unto him,  4 And forgive us our sins; for we also forgive
Lord, teach us to pray, as John also taught his every one that is indebted to us.  And lead
disciples.                                      us not into temptation; but deliver us from evil.
2 And he said unto them, When ye pray,   5 And he said unto them, Which of you
say, a Our Father which art in heaven, Hal- shall have a friend, and shall go unto him  at
lowed be thy name. Thy kingdom come. Thy  midnight, and  say unto him, Friend, lend
will be done, as in heaven, so in earth.        me three loaves:
a Matt. vi. 9.'Or, for the day.
NOTES ON CHAPTER XI.                 but frequently, at least, to use this very form of
Verses 1-4. As he was praying in a certain place  prayer. For an explanation of this prayer, see the
-Our Lord's whole time was occupied, either in  notes on Matt. vi. 9-13. There are some differences
instructing his numerous followers, or in confirm- between the form in Matthew and this recorded
ing his doctrine bymiracles of mercy, wrought for here; by which it appears it was not the design of
the relief of the afflicted, or in the exercises of de- Christ that we should be always confined to the very
votion.' This evangelist has mentioned Christ's words of either form; for then there would have
praying much more frequently than any of the  been no difference between them. One difference,
other evangelists. He tells us, chap. iii. 21, when he  indeed, which the reader will probably notice, is in
was baptized he was praying; chap. v. 16, that he  the translation only, which ought not to have been,
withdrew  into the wilderness and prayed; chap. where there is none in the original; and that is in
vi. 12, that he went out into a mountain to pray, and  the third petition, as in heaven, so in earth; whereas
continued all night in prayer; chap. ix. 18, that he  the words are the very same, and in the same order,
was alone, praying; and soon after, that he went as in Matthew; but there is a difference in the fourth
up into a mountain, and as he prayed was trans- petition: In Matthew we pray, Give us daily bread
figured, chap. ix. 28, 29; and here, that he was this day; here, give it us [cKa'  vLeoav] day by day:
praying in a certain place. Whether he was now  that is, Give us each day the bread which our bodies
praying alone, and the disciples only knew that he  require, as they call for it; not, Give us this day
was so, or whether he prayed with them, is uncer- bread for many days to come; but, as the Israelites
tain; it is most probable they were joining with  had manna, let us have bread, to-day for to-day, and
him. One of his disciples said, Lord, teach us to to-morrow for to-morrow; that thus we may be
pray-Inform us what we ought especially to desire  kept in a state of continual dependance upon God,
and pray for, and in what words we ought to ex- as children upon their parents, and may have our
press our desires and petitions. It seems this dis- mercies fresh from his hand daily; and may find
ciple had not been present when our Lord, in the  ourselves under fresh obligations to do the work of
beginning of his ministry, gave his hearers direc- every day in the day, according as the duty of the
tions concerning their devotions; or, if he was pre- day requires, because we have from God the supsent, he had forgotten what had then been said. As plies of every day in the day, according as the necesJohn also taught his disciples-The Jewish masters sity of the day requires. Here is, likewise, some
used to give their followers some short form of  difference in the fifth petition. In Matthew it is,
prayer, as a peculiar badge of their relation to them. Forgive us our debts, as weforgive; here it is, ForThis, it is probable, John the Baptist had done. And  give us our sins, (which proves that our sins are
in this sense it seems to be, that the disciples now  our debts,) for lwe forgive; not that our forgiving
asked Jesus, to teach them to pray. Accordingly  those that have offended us can merit pardon from
he here repeats that form  which he had before  God, or be an inducement to him to forgive us; he
given them in his sermon on the Mount, and like- forgives for his own name's sake, and his Son's
wise enlarges on the same head, though still speak- sake: but this is a very necessary qualification for
ing the same things in substance. And this prayer, forgiveness: and if God have wrought it in us, we
uttered from the heart, and in its true and full mean- may plead the work of his grace, for the enforcing
ing, is indeed the badge of a real Christian: for is of our petitions for the pardon of our sins; Lord,
not he such whose first and most ardent desire is forgive us, for thou hast thyself inclined us to forthe glory of God, and the happiness of man, by the  give others. There is another addition here; we
coming of his kingdom? who asks for no more of plead not only in general, we forgive our debtors,
this world than his daily bread, longing meantime  but in particular we profess to forgive every one that
for the bread that cometh down from heaven? and  is indebted to us, without exception. We so forgive.
whose only desires for himself are forgiveness of sins our debtors, as not to bear malice or ill-will to any,
(as he heartily forgives others) and sanctification? but true love to all, without any exception whatWhen ye pray, say-And what he said to them is soever. Here also the doxology in the close is
undoubtedly said to us also. We are therefore here  wholly omitted, and the Amen; for Christ would
directed not only to imitate this in all our prayers, leave his disciples at liberty to use that, or any other
a                                                               411




Jesus instructs and encourages           ST. LUKE.          his disciples to persevere in prayer.
A.M. 4037.  6 For a friend of mine 2 in his   9 c And I say unto you, Ask, and A. M. 4037
A. D. 33.                                                                             A. D. 33.
journey is come to me, and I have  it shall be given you; seek, and ye
nothing to set before him?                     shall find; knock, and it shall be opened unto
7 And he from within shall answer and say, you.
Trouble me not: the door is now shut, and   10 For every one that asketh, receiveth; and
my children are with me in bed; I cannot he that seeketh, findeth; and to him  that
rise and give thee.                             knocketh, it shall be opened.
8 I say unto you, b though he will not rise   11 ( If a son shall ask bread of any of you
and give him, because he is his friend, yet that is a father, will he give him a stone? or if
because of his importunity he will rise and  he ask a fish, will he for a fish give him  a
give him as many as he needeth.                 serpent?
2 Or, out of his way.  b Chapter xviii. 1, &c.  c Matt. vii. 7; John xv. 7; Jam. i. 6; 1 John iii. 22.-d Matt. vii. 9.
doxology, fetched out of David's Psalms; or rather, by the force of importunity; because it shows both
he left.a space here to be filled up by a doxology  the greatness of the supplicant's distress, and the
more peculiar to the Christian institutes, ascribing  earnestness of his desire.
glory to the Father, Son, and Holy Ghost.         Verses 9-10. I say unto you, Ask, &c.-Pray freVerses 5-8. And he said, &c.-" Having, by a quently, and be most earnest and importunate in
short form, taught his disciples that they were not your prayers, because thus you shall obtain whatsoin prayer to use a multiplicity of words, with vain  ever you ask agreeably to the will of God. For if
repetitions; he proceeded to caution them, on the  importunity would prevail thus with a man that was
other hand, against coldness, indifference, and slack- displeased at it, much more will it prevail with God,
ness in their supplications. The evil of this, and  who is infinitely more kind and ready to do good to
the necessity of asking affectionately, with impor- us than we are one to another; and is not displeased
tunity and perseverance, he taught them By a para- at our importunity, but accepts it, especially when
ble; in which he showed them, that importunity, the object of it is spiritual mercies. If he do not
that is, earnestness and frequency in asking, are the  answer our prayers, and grant our requests presentproper, natural expressions of strong desires, and, ly, yet he will answer them in due time, if we conby consequence, that God very properly requires tinue to pray and exercise faith in his power, love,
these things in men, before he bestows on them such  and faithfulness. Ask, therefore, what God in his
favours as they stand in need of, just as he requires word authorizes you to ask, and what you are perthem to be earnestly desirous of these favours before  suaded it would be for God's glory that you should
he blesses them therewith."-Macknight.  Which  receive, and it shall be given you-Either the thing
9f you shall have a friend, &c. —As if he had said, itself which you ask, or that which is equivalent;
Who is there of you that has not observed the effi- either the removal of the thorn in the flesh, or grace
cacy of importunate requests? If, for instance, he  sufficient to enable you to bear it. Of this we have
shall have a friend, and shall go to him at midnight an assurance from Christ's own mouth, who knows
-The most unseasonable time imaginable for asking  his Father's mind, and in whom all the promises of
a favour; and say unto him, Friend, lend me three  God are yea and amen. But we must not only
loaves-Do me this favour on account of our mutual ask, we must also seek, in the use of means; must
friendship; for a friend of mine-One to whom I second our prayers with our endeavours; and in
am particularly indebted; in his journey is come to  asking and seeking, we must continue urgent, still
me-Having travelled so late and long, my friend is knocking at the same door, and we shall at length
both weary and hungry; and I have nothing to set prevail. For every one that asketh receiveth-Even
before him-A case certainly very urgent. And he the meanest saint shall have his petition granted,
from within-Being of a churlish disposition; shall that asks earnestly, importunately, and in faith.
answer and say, Trouble me not-Do not disturb  This poor man cried, and the Lord heard him, Psa.
me thus at so late an hour; what you ask will put xxxiv. 6. When we ask of God those things which
me to a great deal of trouble: the door is now shut Christ, in the above prayer, has directed us to ask,
-And must have its locks and bolts opened, and my  namely, that his name may be sanctified; that his
children are with me in bed-Or as ra ratLta gt ter' kingdom may come, and his will be done; —in these
e/tg ear vv KOLtrv etatLv may be rendered, my servants, requests we must be importunate, and must never
together with me, are in bed. My servants are in hold our peace day or night. See on Matt. vii. 7, 8;
bed as well as myself, and probably they are fast where the same passage occurs.
asleep, so that there is nobody at hand to give you    Verses 11, 12. If a son shall ask bread of any of
what you want. I cannot rise and give thee-You  you-Further to assist your faith on these occasions,
cannot expect that I will rise and give you the loaves. reflect upon the workings of your own hearts toward
I say unto you, Though he will not rise, &c.-This your offspring. Let any of you, that is a father, and
man, though he would not yield to the calls and in- knows the heart of a father, a father's affection to,
fluence of friendship, yet will he be prevailed upon and care for, a child, say. if his son ask bread to
412                                                              a




Jesus accused of casting out           CHAPTER XI.               devils by the aid of Beelzebub.
A. M. 4037. 12 Or if he shall ask an egg, will a house divided against a house, A. M. 4037.
A.D. 33. he 3 offer him a scorpion?           falleth.                               A.D. 33.
13 If ye then, being evil, know how to give   18 If Satan also be divided against himself,
good gifts unto your children: how much more  how shall his kingdom  stand? because ye say
shall your heavenly Father give the Holy Spi- that I cast out devils through Beelzebub.
rit to them that ask him?                       19 And if I by Beelzebub cast out devils, by
14 t * e And he was casting out a devil, and  whom  do your sons cast them  out? therefore
it was dumb.  And it came to pass, when the  shall they be your judges.
devil was gone out, the dumb spake; and the   20 But if I k with the finger of God cast out
people wondered.                                devils, no doubt the kingdom of God is come
15 But some of them  said, f He casteth out upon you.
devils through 4Beelzebub, the chief of the   21'When a strong man armed keepeth his
devils.                                         palace, his goods are in peace:
16 And others tempting him, g sought of him    22 But m when a stronger than he shall come
a sign from heaven.                             upon him, and overcome him, he taketh from
17 h But i he,  knowing  their  thoughts, him  all his armour wherein he trusted, and
said  unto  them,  Every  kingdom   divided  divideth his spoils.
against itself, is brought to desolation; and   23 n He that is not with me is against me:
3 Gr. give.  * Third Sunday in Lent, gospel, verse 14 to   g Matt. xii. 38; xvi. 1. — h Matt. xii. 25; Mark iii. 24.
verse 29.-.:e Matt. ix. 32; xii. 22. - f Matt. ix. 34; xii. 24. iJohn ii. 25.-  k Exod. viii. 19.-i Matt. xii. 29; Mark
4Gr. Beelzebutl; and so verses 18, 19.         iii. 27. _    Isa. liii. 12; Col. ii. 15.-x Matt. xii. 30.
satisfy his hunger, will he give him a stone-In the more than which, with its effects and consequences,
shape of a loaf? or, If he ask a fish, will he give  we do not need, to make us wise, holy, happy, and
him a serpent-Which has some resemblance of a useful; the Holy Spirit being the source of spiritual
fish; or if he ask an egg, will he offer him a scor- life to and in us here, and the earnest of eternal life
pion-Which, instead of nourishing him, might hereafter; a gift which, therefore, it concerns us all
sting him to death? Naturalists tell us, that the body  earnestly, constantly, and perseveringly to pray for.
of a scorpion is very like an egg, especially if the  Observe well, then, reader, both that it is our indisscorpion be of the white kind, which is the first pensable duty to ask this gift, and that we have all
species mentioned by AJElian, Avicenna, and others. possible encouragement to believe that, if we ask
Bochart has produced testimonies to prove that the  aright, we shall not ask in vain. For as certainly as
scorpions in Judea were about the bigness of an egg; God's power enables him, so certainly does his
and therefore there, a white scorpion being very like  goodness incline him, and his promise bind him, to
an egg, might to children, who were not capable of give it, and that to all those that ask as they are here
distinguishing the one from the other, be offered in  directed.
place thereof, if the person so doing meant that it   Verses 14-23. And he was casting out a devilshould sting and destroy them. These different in- See on Matt. ix. 32-34; and xii. 22, 23. Some said,
stances are mentioned by Jesus, in order that the  He casteth out devils through Beelzebub-These he
doctrine which he is here inculcating might make  answers, verse 17. Others, to try whether it were
the stronger impression upon his hearers. See on  so or not, sought a sign from heaven-These he reMatt. vii. 9-11.                                proves, in the 29th and following verses. Beelzebub
Verse 13. If ye then, being evil-If ye, who are, signifies the lord of flies, a title which the heathen
at least, comparatively evil, and perhaps inclined to  gave to Jupiter, whom they accounted the chief of
a penurious and morose temper, yet know how to their gods, and yet supposed him tobe employed in
give good gifts to your children-And find your driving away flies from their temples and sacrifices.
hearts disposed to relieve their returning necessities, The Philistines worshipped a deity under this name
by a variety of daily provisions;-if earthly parents, as the god of Ekron: from hence the Jews took
though evil, be yet so kind; if they, though weak, the name, and applied it to the chief of the devils.
be yet so knowing, that they give with discretion, He, knowing their thoughts, &c.-See this whole
give what is best, in the best manner and time; mruch paragraph explained, on Matt. xii. 25-30. A house
mnore shall your heavenly Father-Who has wrought divided against a house-That is, one part of a
these dispositions in you, and who infinitely excels family divided against, and contending with, an.
the fathers of our flesh, as in power, so also in wis- other part,falleth, cometh to inevitable ruin. If I
dom and goodness, be ready to bestow every neces- cast out devils by the finger of God-That is, by a
sary good, and even to give the best and most excel- power manifestly divine. Perhaps the expressicon
lent gift of all, his Holy Spirit, to them that sincerely  intimates further that it was done without any labour:
and earnestly ask him; a gift, inclusive of, or fol- no doubt the kingdom of God is come upon youlowed by, all the good things we ought to pray for; Unawares, unexpectedly; so the expression, eOaauv
a                                                              413




The Jews are reprovedfor               ST. LUKE.                 their unbelief and infidelity.
A.M. 4037. and he that gathereth not with me vites, so shall also the Son of man A. M. 4037
A. D. 33.                                                                          A. D. 33.
scattereth.                          be to this generation.
24   o When the unclean spirit is gone out of a   31 u The queen of the south shall rise up in
man, he walketh through dry places, seeking  the judgment with the men of this generation
rest: and finding none, he saith, I will return  and condemn them: for she came from the
unto my house whence I came out..              utmost parts of the earth, to hear the wisdom
25 And when he cometh, he findeth it swept of Solomon; and behold, a greater than Soloand garnished.                                 mom is here.
26 Then goeth he, and taketh to him seven   32 The men of Nineveh shall rise up in the
other spirits more wicked than himself; and  judgment with this generation, and shall conthey enter in, and dwell there: and P the last demn it: for x they repented at the preaching
state of that man is worse than the first.     of Jonas; and behold, a greater than Jonas is
27 ~ And it came to pass, as he spake these  here.
things, a certain woman of the company lifted   33 Y No man, when he hath lighted a candle,
up her voice, and said unto him, q Blessed is putteth it in a secret place, neither under a
the womb that bare thee, and the paps which  5 bushel, but on a candlestick, that they which
thou hast sucked.                              come in may see the light.
28 But he said, Yea, r rather blessed are they   34 z The light of the body is the eye: therethat hear the word of God, and keep it.       fore when thine eye is single, thy whole body
29 ~T s And when the people were gathered  also is full of light; but when thine eye is evil,
thick together, he began to say, This is an  thy body also is full of darkness.
evil generation: they seek a sign; and there   35 Take heed therefore, that the light which
shall no sign be given it, but the sign of Jonas is in thee be not darkness.
the prophet.                                    36 If thy whole body therefore be full of
30 For as t Jonas was a sign unto the Nine- light, having no part dark, the whole shall be
oMatt. xii. 43.-P John v. 14; Heb. vi. I; x. 26; 2 Pet.'Matt. xii. 38, 39.-t Jonah i. 17; ii. 10.-  1 Kings x.
ii. 20. —- qChap. i. 28, 48.-r Matt. vii. 21; Chap. viii. 21; 1.  xJonah iii. 5. -YMatt. v. 15; Mark iv. 21; Chap.
James i. 25.                                   viii. 16.-5 Matt. v. 15.- z Matt. vi. 22.
eo' vuar, implies. When a strong man armed- them  had required from him. But he repulsed
Alluding to Satan, strong in himself, and armed with  them, by telling them that they were an evil race of
the pride, obstinacy, and security of him in whom  men, who discovered a very perverse disposition, in
he dwells.                                     seeking signs after so many miracles had been
Verses 24-26. When the unclean spirit-See  wrought by him; for which reason no greater sign
notes on Matt. xii. 43-45.                     should be given them than those they were daily
Verses 27, 28. As he spake these things, a certain  beholding, except the sign of the Prophet Jonas.
woman, &c. —While Jesus thus reasoned, in confu- See notes on Matt. xii. 38-42. They repented at
tation of the Pharisees, a woman of the company, the preaching of Jonas —But it, was only for a searavished with his wisdom, and perhaps believing  son. Afterward they relapsed into wickedness, till
him to be their long-expected Messiah, expressed  (after about forty years) they were destroyed. It
her admiration of his character in an exclamation  is remarkable, that in this also the comparison held.
upon the happiness of the woman who had the  God reprieved the Jews for about forty years: but
honour of giving him birth; a thought very natural they still advanced in wickedness, till, having filled
for a woman. But he said, Yea, rather, blessed up their measure, they were destroyed with an
are they that hear the word of God and keep it — utter destruction.
As if he had said, The blessedness which you prize   Verses 33-36. No man, when he hath lighted a
so much, and which could be enjoyed by one wo- candle-The meaning is, God gives you this gospel
man only, however great, is far inferior to a bless- light, that ye may repent. Let your eye be singly
edness which is in every one's power, namely, that fixed on him, aim only at pleasing God; and while
which arises from the knowledge and practice of ye do this, your whole soul will be full of wisdom,
the will of God. If even she that bare me had not holiness, and happiness. But when thine eye is
attended to this, she would have forfeited all her evil-When thou aimest at any thing else, thou wilt
blessedness.                                  be full of folly, sin, and misery. On the contrary
Verses 29-32. When the people were gathered  If thy whole body be full of light-If thou art filled
thick together.-It seems, on this occasion, the mul- with holy wisdom, having no part dark, giving
titude gathered round him in a great crowd, and way to no sin or folly, then that heavenly principle
pressed uponhim, in expectation that he was going will, like the clear flame of a lamp in a room that
to show them the sign from heaven which some of was dark before, shed its light into all thy powers
414                                                            a




The scribes and Pharisees             CHAPTER XI.                   are reprovedfor hypocrzsq.
A. M. 4037. full of light; as when 6 the bright is without, make that which is within A. M. 4037.
shining of a candle doth give thee  also                                     A. D. 33.
light.                                           41 d But rather give alms 7 of such things as
37 r, And as he spake, a certain Pharisee ye have; and behold, all things are clean
besought him to dine with him: and he went unto you.
in and sat down to meat.                         42 e But wo unto you, Pharisees! for ye tithe
38 And a when the Pharisee saw it, he mar- mint, and rue, and all manner of herbs, and
veiled that he'had not first washed before dinner. pass over judgment and the love of God: these
39 b And the Lord said unto him, Now do ye ought ye to have done, and not to leave the
Pharisees make clean the outside of the cup  other undone.
and the platter; but c your inward part is full  43 f Wo unto you, Pharisees! for ye love the
of ravening and wickedness.                     uppermost seats in the synagogues, and greet40 Ye fools, did not he that made that which  ings in the markets.
6 Or, a candle by its bright shining.-a Mark vii. 3..b Matt. Chap. xii. 33.-7 Or, as you are able.-e Matt. xxiii. 23.
xxiii. 25. —-- Titus i. 15. —-d Isaiah lviii. 7; Daniel iv. 27; f Matt. xxiii. 6; Mark xii. 38, 39.
and faculties.  For a fuller explanation of these  taining any temporal good. It is justly observed
verses, see notes on Matt. v. 15; vi. 22, 23; Mark iv. here, by Dr. Macknight, that "we are not to ima21, 22.                                         gine alms-giving was particularly mentioned by
Verse 37. And as he spake, a Pharisee besought Christ, in his exhortation to the Pharisees, because
him to dine with him-Our Lord having proved the  it is of greater value and necessity than the other
truth of his mission, against the malicious cavils of virtues. He recommended it to that sect, because
his enemies, in the manner above stated, when he  they were generally remarkable for their covetoushad made an end of speaking, one of the Phari- ness and extortion, vices which must be repented
sees present invited him to dine with him. It is not of, by making restitution to those who have been
said whether he gave him the invitation as a mark  injuredby them. And when these cannot be known
of respect for him, or with an insidious design. or found, the compensation must be made to the
The severity with which Jesus reproved the super- poor, as having the next right; because what is
stition of the Pharisees, while he sat at meat with  given to them is lentto God; but the Pharisees were
them, and the malice which they discovered, in  of an incorrigibly stubborn disposition, which no
urging him to say things offensive to the magistrate or instruction, however mild or persuasive, could influ
to the people, make it probable that the latter rather ence; wherefore our Lord, on this occasion, wisely
was the case. Nevertheless, he accepted the invi- treated them with a kind and wholesome severity,
tation, and went along with the Pharisee, and sat denouncing most dreadful woes against them for
down at table without washing, as, it seems, all the  being so zealous in the ceremonial institutions of
other guests had done. And when the Pharisee  religion, while they utterly neglected the precepts
saw it, he marvelled, &c.-Expressed great surprise  of morality."  Wo unto you-That is, miserable are
at our Lord's showing such an open contempt of you. In the same manner is the phrase to be untheir traditions. And the Lord said, Now ye Phari- derstood throughout the chapter; for ye tithe,
sees-Probably many of them were present at the  &c.-Ye pay tithes of these things, and pass over
Pharisee's house; make clean the outside of the cup, judgment and the love of God-Ye show such care
&c.-Ye are at great pains to keep every thing  and exactness in performing ceremonial precepts,
clean that touches your food,lest your bodies should  that ye do not neglect even the least of them; but
be defiled in eating; but ye are at no pains to keep  the great duties of godliness and righteousness, of
your minds clean from pollutions that are incompa- the love of God and all mankind, and the duties of
rably worse,-thepollutions of rapine, covetousness, truth, justice, mercy, and charity, flowing therefrom,
and wickedness.  Ye fools, did not he that mnade ye utterly neglect, as things' of no importance in
that which is without, &c. —Did not he, who made  comparison.  Nevertheless, these ought ye to have
the body, make the soul also? Wherefore ye are done-The duties of piety and morality ought to
grossly stupid and foolish, not to see, that, if God have been the principal objects of your care, while,
requires purity of body, because it is his own work- at the same time, the other should not have been
manship, he will much more insist on purity of left undone. See on Matt. xxiii. 23-26.
mind, which is the nobler part of human nature.   Verses 43, 44. EWo unto you,for ye love the upperAnd therefore, instead of that scrupulousness with  most seats in the synagogues, &c.-Here he derespect to meats and washings, which engrosses so  nounces the judgment of God against them for their
much of your attention, you ought to apply your- pride, which was so excessive, that it appeared in
selves to the duties of justice, mercy, and charity, their carriage in the streets, and at all public meetas an evidence that your hearts are right with God, ings. See on Matt. xxiii. 6, 7. Wo unto you, scribes
that you  love him better than the world, and pre- and Pharisees- In this wo he joins the scribes with
fer the pleasing of l.im to amassing wealth, or at- the Pharisees, and condemns the hypocrisy of both.
a                                                              415




The lawyers reproved for their          ST. LUKE.             hypocrisy and persecuting spirit.
A. M. 4037. 44 g Wo unto you, scribes and Pha-   47 k Wo unto you! for ye build A. M. 4037.
A. D. 33.                                                                            A.D. 33.
risees, hypocrites! h for ye are as the sepulchres of the prophets, and
graves which appear not, and the men that your fathers killed them.
walk over them are not aware of them.            48 Truly ye bear witness, that ye allow the
45 Then answered one of the lawyers, and  deeds of your fathers: for they indeed killed
said unto him, Master, thus saying, thou re- them, and ye build their sepulchres.
proachest us also.                               49 Therefore also said the wisdom of God, l1
46 And he said, Wo unto you also, ye law- will send them prophets and apostles, and some
yers!'for ye lade men with burdens grievous of them they shall slay and persecute:
to be borne, and ye yourselves touch not the   50 That the blood of all the prophets, which
burdens with one of your fingers.               was shed from  the foundation of the world,
g Matt. xxiii. 27.-h Psa. v. 9.  i Matt. xxiii. 4.    k Matt. xxiii. 29.  1 Matt. xxiii. 34.
For ye are as graves, &c.-Under a show of humi- build their sepulchres-You are men of precisely
lity and contempt of the world, you are proud, vo- the same character and disposition with them; hyluptuous, and rapacious, and so resemble concealed  pocrites, who covered the grossest acts of wickedgraves, which are apt to pollute those who walk  ness with the specious appearance of piety. For
over them. Or, as graves appear not when over- like them you pretend great reverence for the angrown with grass, so that men are not aware till cient prophets, while ye destroy those whom God
they stumble upon them, and either hurt themselves, sends to yourselves. Ye therefore bear witness, by
or, at least, are defiled by touching them, so your de- this deep hypocrisy, that you are of the very same
ceit, hypocrisy, and wickedness are not discovered, be- spirit with them. Or, more at large, thus: i' From
ing hid under the appearance of strict sanctity which  your known disposition, as well as from your open
you put on; but, nevertheless, these your vices defile practice, which is to trample upon the laws of God.
and injure many. On another occasion Christ com- as often as they stand in the way of your wicked
pared them to whited sepulchres, fair without, but purposes, and particularly from your persecuting
foul within. See on Matt. xxiii. 27, 28.        the messengers of God, one is obliged to think that
Verse 45. Then answered one of the lawyers, &c. you build the sepulchres of the prophets whom your
-A doctor, or interpreter of the law. The Jewish  fathers killed, not from any pious regard for God,
lawyers (as our translation not very properly terms whose messengers they were, nor to do honour to
them) were the most considerable species of scribes, the prophets themselves, but to do honour to their
who applied themselves peculiarly to study and ex- murderers, as approving of their deeds, and intendplain the law. Probably many of them were Pha- ing to perpetuate the memory of them to posterity
risees, but it was no ways essential to their office with applause. The great men among the Jews aIthat they should be so. What touched the person  ways possessed the true spirit of politicians. In the
here speaking was, that our Lord, in his last wo, time of the prophets they made no scruple to kill
verse 44, had joined the scribes with the Pharisees. persons, whom they knew to be the messengers of
Master, thus saying, thou reproachest us-The re- God, because, forsooth, the good of the state rebuke which thou hast given the scribes and Phari- quired it. In our Saviour's time, Caiaphas, the highsees in so general a way, affects us lawyers also. And  priest, openly avowed this principle in a full meethe said, Wo unto you also, ye lawyers-The lawyers, ing of the grandees. For when some were opposing
even of the Pharisean denomination, had done un- the resolution of the major part of the council, who
speakable mischief by their erroneous interpretation  had determined to kill Jesus, and urged the unlawof Scripture, which they perverted to favour the tra- fulness of the action, he told them plainly that they
dition of the elders as much as possible, and so were a parcel of ignorant bigots, who knew nothing
bound heavy burdens on men's shoulders, which  at all either of the principles or ends of governthey themselves would not touch with one of their ment, which render it necessary oft-times to sacrifingers. Jesus, therefore, spake his mind freely  fice the most innocent for the safety of the commuconcerning them also, laid open their character, and  nity. Therefore also said the wisdom of Goddenounced further woes against them.  Wo unto  Agreeably to this the wisdom of God hath said, in
you, for ye build the sepulchres of the prophets-He many places of Scripture, though not in these very
blames them for building the sepulchres of the pro- words, I will send them prophets, &c.-Because you
phets, because they did it from no regard to the  imitate the ways of your fathers, by persecuting the
murdered prophets, though in words they pretended  messengers of God; because you carry your wickto venerate their memory, but in order to make an  edness to as great a pitch as your fathers did; for
ostentation of their piety. Truly ye bear witness these reasons God hath declared his last resolutions
that ye allow the deeds of your fathers-By all your concerning you: he hath said, I will send them proconduct you show that inwardly, in your minds, phets and apostles, yea, and my beloved Son, notyou approve of the deeds of your fathers, who per- withstanding I know they will persecute and slay
secuted the prophets; for they killed them, and ye them: 7hat the blood of all the prophets, &c.416                                                              a




The Pharisees anzd lawyers                CHAPTER XII.    reproved for their persecuting spirit.
A. M. 4037. may  be  required  of this  genera- not in yourselves, and them that were A. M. 4037,
A. D. 33.                                                                                     A.D. 33.
tion;                                     entering in ye   hindered.
51  m From   the  blood  of Abel unto  nthe   53 And as he said these things unto them,
blood  of  Zacharias,  which  perished  be- the scribes and the Pharisees began to urge
tween the altar and the temple: verily I say  him  vehemently, and to provoke him  to speak
unto you, It shall be required of this gene-  of many things;
ration.                                               54 Laying wait for him, and  P seeking  to
52 oWo  unto you, lawyers! for ye have  catch something out of his mouth, that they
taken away the key of knowledge: ye enter  might accuse him.
m Gen. iv. 8.  n 2 Chron. xxiv. 20, 21.         o Matt. xxiii. 13.- -  Or, forbade. -P Mark xii. 13.
That by this last and greatest act of rebellion, the  wrath of God being revealed from heaven against all
iniquity of the nation being completed, God may at ungodliness and unrighteousness of men, the nations
length testify how much he was displeased with this  of the world may be awed and kept in subjection to
people from the beginning, for persecuting and mur- the government of God. See on Matt. xxiii. 29-33.
dering his prophets, and that by sending upon the    Verse 52. Wo unto you, lawyers! for ye have tageneration which completed the iniquity of the na- ken away the key of knowledge-Ye have obscured
tion, such signal judgments as should evidently ap- and destroyed the true knowledge of the Messiah,
pear to be the punishment of that great and accu- which is the key both of the present and the future
mulated wickedness, committed by them  in their  kingdom of heaven. Or, by your wrong interpretseveral successive generations.  Verily I say, It ations of Scripture, you have filled the people with
shall be required of this generation-And so it was  strong prejudices against the gospel, so that you not
within forty years, in a most astonishing manner, only reject it yourselves, but hinder others from reby the dreadful destruction of the temple, the city, ceiving it. See on Matt. xxiii. 13.
and the nation.  The justice of such a procedure    Verses 53, 54. As he said these things, the scribes
every thinking person will acknowledge, who con-  and Pharisees began to urge him-The freedom
siders that sins committed by men, as constituting a  which Jesus now took with the Pharisee and his
body politic, can only be punished in the present guests, provoked them  exceedingly, for they were
life; the proper punishment of national sins beipg  guilty of the crimes which he laid to their charge;
national judgments, even such judgments as dissolve  and to be revenged, they urged him to speak upon
the transgressing state. And these the providence of  a variety of topics relative to religion and governGod thinks necessary for its own vindication, always  ment, hoping that he might let something drop
inflicting them upon nations, when the measure fixed  which would render him  either obnoxious to the
upon by God for punishment is filled up, that the  magistrate or to the people.
CHAPTER XII.
In this chapter, (1,) Christ cautions his disciples against hypocrisy, and animates them against the fear of men, by the pro.
mise of extraordinary assistance from his Spirit in their greatest trials, 1-12. (2,) Being desired to interpose in a dispute between two brethren about property, he declines the decision of the case; and takes occasion to advance a caution
against covetousness, which he enforces by the parable of the rich fool, 13-21. (3,) He repeats the cautions and exhortations against an anxious and covetous temper, which he had formerly given in his sermon on the mount, 22-34. (4,) He
exhorts hig disciples to watchfulness and fidelity in expectation of his coming, and of the final account to be given for all
their advantages, 35-48. (5,) He observes the evils which would be occasioned by his coming, yet declares his desire
to complete his work, and warns the Jews of the great danger of neglecting the short remainder of their time of trial, 49-59.
VOL. I.              (27)                                                417                 a




Cautions against hypocrisy               ST. LUKE.                         and thefear of men.
A. M. 4037. IN   a the mean  time, when there  darkness, shall be heard in the light; A. M. 4037.
A. D. 33.                                                                              A.D. 33.
were gathered together an innu- and that which ye have spoken in
merable multitude of people, insomuch that the ear in closets, shall be proclaimed upon
they trode one upon another, he began to  the house-tops.
say unto his disciples first of all, b Beware ye   4 d And I say unto you, e my friends, Be not
of the leaven of the Pharisees, which is hy- afraid of them  that kill the body, and after
pocrisy.                                         that, have no more that they can do.
2 C For there is nothing covered that shall  5 But I will forewarn you whom  ye shall
not be revealed; neither hid, that shall not be  fear: Fear him, which  after he hath killed,
known.                                           hath power to cast into hell; -yea, I say unto
3 Therefore, whatsoever ye have spoken in  you, Fear him.
a Matt. xvi. 6; Mark viii. 15. —b Matt. xvi. 12.-c Matt.   d Mstthew x. 28; Isaiah ii. 7, 8, 12, 13; Jer. i. 8.  e John
x. 26; Mark iv. 22; Chap. viii. 17.              xv. 14, 15.
NOTES ON CHAPTER XII.                they should prevaricate, corrupt the word of God,
Verse 1. When there were gathered together an  and deal deceitfully with it, and with the souls of
innumerable multitude-E7rLavvaX e&9tcv rov Tvpca- men, their hypocrisy would be more criminal than
d&v, literally, myriads (that is, tens of thousands, that of others. Christ's disciples, Judas excepted,
how many is not said) being gathered together. were, we have reason to believe, the best men in the
By this it appears, that though the scribes and Pha- world, and yet we see they needed to be cautioned
risees thought to accuse him, and bring him into dis- against hypocrisy. What need, then, have we to be
repute, the people that were not under the influence  jealous of ourselves lest we should fall into this sin i
of their prejudices and jealousies still admired him, Christ gave this caution to his disciples in the hearattended on him, and did him honour. Nay, it ing of this great multitude of people, rather than
seems the more these learned hypocrites strove to  privately, to add the greater weight to it, and to let
drive them from Christ, the more they flocked to  the world know that he would not countenance any
him; which, doubtless, vexed them no little. It is sin, and especiallyhypocrisy, even in those he loved
not improbable, however, that this vast assemblage best.
of people might be partly owing to an apprehension,   Verses 2-5. For there is nothing covered, &c.either that Christ might meet with some ill usage  AWyour actions shall be brought to light, either in
among so many of his enemies, or that he would say  this world or in the next. Wherefore take great
or do something peculiarly remarkable on the occa- care never to do any thing which cannot bear the
sion. Be this as it may, it is evident that the peo- light, but Xot the whole of your behaviour be fair,
ple could bear reproof better than the Pharisees; honest, and good. This argument against hypocrisy
for though, in the morning, when they were gath- he proceeded to improve as a reason for their acered thick together, (chap. xi. 29,) he had severely  quiring another quality, which would serve all the
reproved them, as an evil generation that sought a  ends they could propose by their hypocrisy, and to
sign, yet in the afternoon they renewed their at- much better purpose; an undaunted resolution in
tendance on him. It is pleasing to see people thus the performance of their duty, founded on faith in
forward to hear the word of God, and venture upon  God, who now governs the world by a particular
inconvenience and danger, rather than miss an op- providence, and in the end -will reward or punish
portunity of being instructed in divine things. He  every man according to his deeds. I say unto you.
began to say unto his disciples, Beware of the  myfriends —  With all possible seriousness, and tenleaven, &c.-The caution given in this and the  der concern for your everlasting welfare; Be not
two following verses, and the subsequent exhort- afraid of them that kill the body-Let not the fear
ations contained in this paragraph, are to the  of man make you act the hypocrite, or conceal any
same purpose with others that we have had in  thing which I have commissioned you to publish:
Matthew and Mark, upon other the like. occasions. and after that have no more that they can do-The
See on Matt. xvi. 6; x. 26-32; Mark viii. 15. For immortal soul being entirely out of their reach. But
it is reasonable to suppose, that our blessed Lord  I will forewarn you —Greek, vrodetLSo  vtlv, I will
preached the same doctrines, and pressed the same  show you; whom you shall fear-Whose displeaduties, at several times; and that some of his evan- sure you shall be afraid to incur; fear him, which
gelists have recorded them as he delivered them at after he hath killed the body, hath power to cast inlto
one time, and others as he taught them at another. hell-Is able to torment the soul eternally, and
It is here said, that he addressed his disciples first whose displeasure, therefore, is infinitely to be
of all; for they were his peculiar charge, his family, dreaded.  Yea, I say unto you, Fear him-And
his school, and therefore he particularly warned  rather choose to venture on the greatest dangers,
them as his beloved sons. They made a greater and to sacrifice your lives, than to do any thing
profession of religion than others, and hypocrisy Iwhich may offend his Divine Majesty. See on Matt.
therein was the sin of which they were most in  x. 28. It is remarkable that Christ gives this direcdanger. And as they were to preach to others, if  tion even to his peculiar friends: therefore the
418                                           (27* )              a




Exhortations not to fear men.         CHAPTER XII.              and promises of divine support.
A. M. 4037.  6 Are not five sparrows sold for two   9 But he that denieth me before men, A.M.4037.
A. D. 33. f farthings, and not one of them is shall be denied before the angelsof God. A.D. 33.
forgotten before God?                           10 And  h whosoever shall speak  a word
7 But even the very hairs of your head are  against the Son of man, it shall be forgiven
all numbered.  Fear not therefore: ye are of him: but unto him that blasphemeth against
more value than many sparrows.                 the Holy Ghost, it shall not be forgiven.
8 gAlso I say unto you, Whosoever shall  11 iAnd when they bring you unto the synaconfess me before men, him  shall the Son  gogues, and unto magistrates, and powers, take
of man also confess before the angels of ye no thought how or what thing ye shall anGod.                                           swer, or what ye shall say:
fMatt. x. 29.-g; Matt. x 32; Mald~ viii. 38; 2 Tim. ii.   h Matt. xii. 31, 32; Mark iii. 28; 1 John v. 16.  i Matt.
12; 1 John ii. 23.                             x. 19; Mark xiii. 11; Chap. xxi. 14.
fearing of God, as having powe1 to cast'iOto hell, may, upon true repentance, be forgiven: for whosois to be pressed even upon true blievers.'    ever shall speak a woord-Expressive of unbelief
Verses 6, 7.' Are not five sparrows sold for, two  and disregard, or even of opposition and enmity;
farthints —A caaptoJv dvo, two pence, as Dr. Oainp- against the Son of man-In this his present state of
bell translates it, or "three half-pence sterling;"'" humiliation and suffering, he may possibly hereafter
and not one of them is forgotten before God-As if repent, and on his repentance his sins may be forhe had said, But trust in as well as fear him, for re- given him. But unto him that blasphemeth against
member, he is an infinitely more kind, as well as the Holy Ghost —If a man's denying of me rise so
more powerful friend than man, and all things high that he blasphemes and reviles the Holy Spirit,
are in his hand and keeping. His providence ex- and ascribes thl  miracles wrought by him, in contends itself to the meanest of his works: he num- firmation of the gospel, to the agency of Satan, this
bers the very hairs of your head, and therefore  sin shall never be forgiven, neither is there place for
your enemies cannot hurt even your bodies with- repentance. And especiallyhe that, after my resurout his knowledge and permission.  Fear not rection and ascension, blasphemes the Holy Ghost,
therefore -For as men, and much more as my ser- when that Divine Spirit shall have displayed his most
Vants and friends, ye are of more value than many  glorious agency as my great advocate and witness;
sparrows-And are more peculiarly under God's he who then opposes that last and most convincing
care than they.                                 and powerfulmethod of God's recovering grace, shall,
Verses 8, 9. Also I say unto you-It will be neces- as utterly incorrigible, be abandoned to final destrucsary, however, in order that you may keep your tion. See on Matt. xii. 31, 32.
minds unshaken, that you should often look forward    Verses 11, 12. When they bring you unto the synaunto the final judgment, at which I will own you as gogues —Let me add, however others may be affectmy servants, if, by your constant and cheerful obe- ed by this testimony of the Spirit, one happy effect
dience to my commands, you now acknowledge me  of its operation shall be to furnish yott, my apostles,
as your Master. For whosoever shall confess me for a proper and honourable discharge of your office
before 9men-Shall freely and openly acknowledge  in its most difficult parts: and therefore when, in
himself to be my disciple, and shall conduct himself the opposition you shall meet with from your peras such, to whatever dangers and persecutions he secutors, they shall bring you into the synagogues,
may thereby expose himself; him shall the Son of to be tried in the judicial courts assembled there;
man also confess-Shall declare to belong to him; And unto magistrates and powers-Before greater
before the angels of God-When they come to at- magistrates and supreme powers, whether Jewish or
tend on his final triumph. But he that-To avoid  heathen; Take ye no thought how ye shall answer
reproach and suffering; denieth me before men-  -Be not solicitous about the matter or manner
And is ashamed or afraid of maintaining so good a of your defence, nor how to express yourselves.
cause; shall be denied and disowned by me before  Though they may have not only your liberty but
the angels of God-When they appear in radiant your lives in their hands, yet be not anxious what
forms around me, and wait in solemn silence the  apology you shall make for yourselves, or what you
important event of that awful day. Nothing can be shall advance in defence of the gospel you preach.
more majestic than the view which Christ here  For the Holy Ghost shall teach you-For in these
gives of himself, and of the issue of the final judg- seasons of the greatest difficulty and extremity, the
ment. To be renounced by him is spoken of as a cir- Spirit of God shall suggest to your minds the answers
cumstance which will expose aman to the contempt you ought to give to the most captious inquiries,
of the whole angelic world, and leave him no re- and most invidious charges ofyourenemies. Proper
maining shelter or hope.                        thoughts and expressions shall flow in upon you as
Verse 10. And whosoever, &c.-Nothing, there- fast as you can utter them, so that with undaunted
fore, can be more dangerous and fatal than to oppose courage you shall be,able to vindicate the honour of
my cause: and yet the denying me in some degree, the gospel, and to confound the most artful or most
a                                                              419




Caution against covetousness             ST. LUKE.                   and needless wvorldly care.
A. M. 4037.  12 For the Holy Ghost shall teach   16 And he spake a parable unto A. M- 4037.
A. D. 33.                                                                             A. D. 33.. D- 3- you in the same hour what ye ought therm, saying, The ground of a certo say.                                         tain rich man brought forth plentifully:
13 ~ And one of the company said unto him,   17 And he thought within himself, saying,
Master, speak to my brother, that he divide  What shall- I do, because I have no room where
the inheritance with me.                        to bestow my fruits?
14 And he said unto him, i Man, who made   18 And he said, This will I do: I will pull
me a judge or a divider over you?               down my barns, and build greater; and there
15 And he said unto them, k Take heed, and  will I bestow all my fruits and my goods.
beware of covetousness:' for a man's life con-   19 And I will say to my soul,'Soul, thou
sisteth not in the abundance of the things  hast much goods laid up for many years; take
which he possesseth.                            thine ease, eat, drink, and be merry.
iJohn xviii. 36.  k 1 Tim. vi. 7, &c.           1 Eccles. xi. 9; 1 Cor. xv. 32; James v. 5.
potent of your adversaries. See on Matt. x. 19, 20; treasure it up and enjoy it ourselves, is one species
Mark xiii. 11.                                   of covetousness; for these words are certainly proVerses 13-15. One said, Alaster, speak to my bro- duced as dissuasive from that sin, which they could
ther, &c. —While Jesus was discoursing, as above  not be, were not the desire of having more one sperelated, to his disciples, one of the crowd, that was cies or symptom of it. And from the words folthen collected about Jesus, requested that he would  lowing we learn, that to be more solicitous concernspeak to his brother, and persuade him to divide  ing temporal than spiritual things, and to be anxious
their paternal inheritance, and give him his share. about them, when we are not yet rich toward God,
But, because judging in civil matters was the pro- is another sign of covetousness. This may be convince of the magistrates, and foreign to the end of eluded from the concern of this person for the dividour Lord's coming, he refused to meddle in their ing of his inheritance, rather than that our Lord
quarrel. It is not said which of these brothers was should instruct him in the way of life, it being this
in the wrong; only, because the disposition which  which gave occasion to Christ's admonition, to bethey discovered afforded a fit opportunity for reli- ware of covetousness; and it more clearly follows
gious advice, our Lord embraced it, and cautioned  still from the example of the rich fool, mentioned
his hearers in the most solemn manner against co- in the following verses, who was so much concernvetousness, declaring that neither the length nor the  ed to hoard up his goods, but not at all concerned to
happiness of a man's life depends upon the great- be rich toward God; that is, to have his treasure
ness of his possessions. He said, Take heed and  with God in the heavens, and to esteem it his chief
beware-Greek, opare sat Ov2aaceage awro,r-  rTaeove- riches to be an heir of the kingdom of God, verse
f&ac, see to it, and be on your guard, against covet- 32, and to employ his property in a way that would
ousness. The phrase is lively and full of force. be acceptable to God, and tend to his own future feSome old versions and good copies read, from  all licity; for this is a plain indication of a heart that
covetousness, in which extent, doubtless, our Lord  values these temporal concernments Tihore than
intended his caution to be understood, whether he  God's favour, or celestial riches, which, in St. Paul's
did or did not so particularly express it. " Properly  judgment, renders the covetous person guilty of
speaking, covetousness is an immoderate love of idolatry. For a man's life-That is, the comfort
money. Now of this passion there are two kinds: and happiness of it; consisteth not in the abundance
one which, in the pursuit of its purpose, does not that he possesseth-Nor can the continuance of his
scruple at fraud, falsehood, and oppression, and  life, even for the shortest period of time, be secured
which is commonly accompanied with want of kind- by that abundance.
ness and charity. This is the most odious and cri-   Verses 16-20. To illustrate his admonition, and
minal species of covetousness. The other form of give it the greater weight, our Lord here delivers an
the vice consists in a high esteem of riches as the  important parable.  The ground of a rich man
chief good, in seeking one's happiness from the en- brought forth plentifully-This man, it appears,
joyments which they procure, and in substituting  became rich, not by unjust gains, but by the produce
them in the place of the providence and grace of of his own land, the most innocent method possible
God. This love of riches is, in Scripture, emphatical- of making or increasing an estate. Nor did his coly termed a trusting in them, and is a sort of covet- vetousness consist in heaping up wealth without
ousness that is abundantly compatible with a regard  end, even by a method so innocent as that of agrito justice, being often found in persons no way re- culture: no; the extraordinary fruitfulness of one
markable for the want of that virtue."  Thus Dr. year's crop contented him, for it was so great that
Macknight; to which we may add, with Dr. Whitby, he had no further care, but to contrive how to bestow
that the desire of having more than we really need, his fruits. And the result of his deliberation was,
and that, not to supply the necessities of others, or to pull down his barns and build greater. Nor did
to promote God's glory, but that we may keep and his covetousness consist in hoarding up the fruits
420                                                               a




Cautions and exhortations against     CHAPTER XII.             an anxious and covetous temper.
A. M. 4037.  20 But God said unto him, Thou   24 Consider the ravens: for they A. M. 4037
A. D 33. fool, this night I thy m soul shall be neither sow nor reap: which neither A. D 33.
required of thee:  nthen whose shall those  have storehouse nor barn; and q God feedeth
things be which thou hast provided?             them.  How  much more are ye better than
21 So is he that layeth up treasure for him- the fowls?
self, o and is not rich toward God.              25 And which of you with taking thought
22 ~T And he said unto his disciples, There- can add to his stature one cubit?
fore I say unto you, P Take no thought for  26 If ye then be not able to do that thing
your life, what ye shall eat; neither for the  which is least, why take ye thought for the
body, what ye'shall put on.                    rest?
23 -The life is more than meat, and the body   27 Consider the lilies how they grow: they
is more than raiment.                           toil not, they spin not; and yet I say unto you,
1 Or, do they require thy soul.- m Job xx. 22; xxvii. 8; Psa. vi. 20; Verse 33; 1 Tim. vi. 18, 19; Jam. ii. 5.-P Matt. vi.
iii. 7; Jam. iv. 14..-n Psa. xxxix. 6; Jer. Kvii. 11.-  o Matt. 25.  q Job xxxviii. 41; Psa. cxlvii. 9.
of that one bountiful year; for he laid them up with  actions, will they buy thee off from punishment?
no other intention, but to talie the full use of them  And when thou goest to thy own place, will they
in every sensual enjoyment which they could af- procure thee one moment's respite from thy torford; saying to his soul, that is, to himself, with  ment, or any comfort under it?
complacency and confidence, Thou hast much goods   Verse 21. So-Such a fool, is he, in the divine aclaid up for many future years, take thine ease-  count; that layeth zup treasure for himself-Here
Cease from the fatigue of business, and even from  on earth: and is not rich toward God-In acts of
the labour of thought.  Enjoy thyself; eat and  piety and charity, which would secure a fund of cedrink without any fear of exhausting thy stores, and  lestial treasures, lodged in his almighty hand, and
be as merry as corn, and wine, and oil, shared with  therefore inviolably safe from such calamitous accithy most jovial companions, can make thee. This dents as these. In other words, the covetous senman's covetousness, therefore, consisted in the sat- sualist, who, in pursuing riches, has nothing but the
isfaction which he took in his goods and fruits, in  gratification of his senses and appetites in view, no
his putting a high value on the pleasures of luxury  regard to the. glory of God, who has commanded
which they afforded, and in proposing to derive his  men to impart to others a portion of the good things
happiness from them alone, without taking God and  which they enjoy, by almsgiving and other acts of
religion into his scheme at all. But God said unto  beneficence; the man who thus lives only for himhim-God, who in this man's scheme of happiness self, is as great a fool, and as far from real happiwas overlooked, thought fit to show him the folly he  ness, as the rich glutton in the parable, who propowas guilty of in contemning his Maker, on whom  ses no other end to himself, from his riches, but eathe depended for every thing, and by whose provi- I ing, drinking, and making merry, little suspecting
dence alone he lived to enjoy any blessing: God, that he was but a few hours from death.  Wherewith just displeasure, said to him, by the awful dis- fore in this parable we have a perfect picture of the
pensation of his providence, amidst all his gayety  men whose affections are engrossed by the things of
of heart, and in the variety of his schemes and  this present life. They forget that riches, honour, and
hopes, Thoufool-Who dost thus stupidly forgetboth  power, are bestowed on them in trust. They do not
the dignity and the mortality of thy nature, and thy  consider that God has put these things into their
continual dependance upon' thy supreme Lord! hands for the good of others, and in order to their
Know, to thy terror, that this very night —While  own improvement in religion and virtue, by the opthou art talking of a long succession of pleasurable  portunities thus afforded them of exercising holy
years; thy soul shall be required of thee-And hur- and benevolent dispositions. They rather look upon
ried away to its own place; that soul, which thou! these advantages as mere instruments of self-induljust now saidst had much goods laid up for many  gence and luxury, and use them accordingly. But
years, and which thou badest take its ease and be at the very time when they are inwardly applauding
merry.  Greek, -rv bvtxyv airatretLv adro as, They  themselves, in having such an abundance of the
shall demand thy soul of thee; that is, "Either thy' means of pleasure, and are laying schemes for futusoul shall be required of thee by God that gave it, rity, as if they were never to die, and are thinking
and whose deposite it is, as the Jews speak, or else  of nothing but happy days, God suddenly strips
it shall be required by evil angels, according to that them of all their joys, overturns the treasures of the
other opinion of the Jews, that the souls of the just, i ant-hillock, which they had been idly busy in gathwhen they die, are carried into the garden of Eden  ering togetber, and sends the foot of death to tread
by the ministry of holy angels, and the souls of the down, and spurn all abroad, the tottering piles which,
wicked to the place appointed them, by evil spirits."  like children in their play, they had foolishly, though
-Whitby. Then whose shall those things be which  laboriously, employed themselves in erecting.
thou hastprovided-Will they be thine any longer? i Verses 22-31. And he said unto his disciplesWhen thou appearest at m' bar to answer for thy  Having delivered the preceding instructive and
aY~~~~~~~~~~ ~~~~421




Exhortation to seek                       ST. LUKE.                        the kingdom of God.
A. M. 4037. that Solomon in all his glory was world seek after: and your Father A.M. 4037.
A. D. 33.                                                                              A. D. 33.
__  not arrayed like one of these.     knoweth that ye have need of these
28 If then God so clothe the grass, which is things.
to-day in the field, and to-morrow is cast into   31 r But rather seek ye the kingdom of God,
the oven; how much more will he clothe you, and all these things  shall be added  unto
0 ye of little faith?                          you.
29 And seek not ye what ye shall eat, or   32 Fear not, little flock; for sit is your Fawhat ye shall drink, 2 neither be ye of doubtful ther's good pleasure to give you the kingdom.
mind.                                             33 ~ t Sell that ye have, and give alms.
30 For all these things do the nations of the  " provide yourselves bags which wax not old, a
2 Or, live not in careful suspense.-r Matt. vi. 33.-' Matt.   t MAatt. xix. 21, Acts ii. 45; iv. 34.  u Matt. vl. 20; Chap.
xi. 25, 26.                                      xvi. 9; 1 Tim. vi. 19.
awakening parable, whereby he intended to caution  his fatherly care will certainly provide for them
the contending brothers and the multitude against what is so.
covetousness, sensuality, and the love of pleasure,   Verses 32-34. Fear not, little flock-You, my
he now proceeds to address his disciples, and caution  dear property and charge, however feeble you may
them against those anxious cares and earthly affec- seem; fear not, I say, that you shall be left destitions which are also very inimical to religious dis- tute of those common blessings of providence, for
positions, and obstructive to all progress in the di- it is your Father's good pleasure, &c.-EvdolcuaEv, he
vine life. This part of his discourse he grounds on, takes delight, or joyfully acquiesces, in giving you
and enforces by, the consideration of God's super- the kingdom, even the kingdom of eternal glory;
intending providence, and on the caution and para- and can you possibly imagine, that while he intends
ble which he had just delivered. As if he had said, to bestow that upon you, and even takes pleasure
Since a man's life consisteth not in the abundance  in the thought of making you so rich, great, and
of the things he possesseth; since plenty of goods happy there, he will refuse you those earthly supand fruits is not capable of prolonging it one mo- plies, such as food and raiment, which he liberally
ment beyond the term fixed for it by- God; ye, my  imparts even to strangers and enemies? And since
disciples, more especially ought, for that reason, to  ye have such an inheritance, regard not your earthly
take no thought, or rather, as epl,uvare means, not be possessions. Sell that ye have and give almssolicitous for the prolongation of your lives, by anx- That is, be ready, when God calls you, and the exiiously laying up a store of provisions and clothes, gencies of Christ's members require it, so to do;
&c., as if these could preserve life; no, you should  and be so far from the sordidness of the rich man,
consider that the life is more than meat, &c. See  who would not give of his superfluities to the needy,
the contents of these verses explained at large in  as in these cases to relieve them out of the princithe notes on Matt. vi. 25-34. For Luke has here, as pal, or main stock; as knowing this heavenly kingin other places, recapitulated several precepts given  dom is to be obtained, not by hoarding up treasures
by our Lord to his followers, according to St. Mat- here on earth, but in consequence of an interest in
thew, at a very different time. Some commenta-:  Christ, and union with him through faith, by distritors, indeed, have laboured to show that both evan- buting them to his poor and destitute members.
gelists refer to the same period, but certainly they  This was a precept peculiarly calculated for those
have not been able to prove that point: and to at- times, in which the profession of the gospel exposed
tempt it was perfectly unnecessary, it being surely  men to the loss of all their goods. And it is probaproper that our Lord should repeat to his hearers ble it was as a fruitful seed in the minds of some
in Judea, who had hitherto not been favoured with  who heard it; and the liberal sale of estates, a few
his public ministry, the doctrines which he had  months after, by which so many poor Christians
before delivered to such as attended his discourses were supported, might be, in a great measure, the
in Galilee. Neither be ye of a doubtful mind-MI harvest which sprang up from it, under the cultivaseTreptrmcaE. Be not (like meteors in the air, tossed  tion of the blessed Spirit. Nothing is more probaabout by every wind) of a fluctuating, unstable mind  ble, than that some of the many myriads now
or judgment, agitated with a variety of restless, un- attending our Lord, (verse 1,) might be in the numeasy thoughts. Any speculations and musings in  ber of the thousands then converted. See on Acts
which the mind is suspended in an uneasy hesita- ii. 41-48. Provide yourselves bags which wvax not
tion, might well be expressed by the word. The  old-Nor wear out: an allusion this to the danger
thing forbidden, says Theophylact, is 7reptlrraasoc Kiat of losing money through a hole, worn in an old
rs 2oye a'arog 7repqtopa, a distracting and unstable  purse. Such is frequently the gain of this world,
fluctuation of the mind, or reason, about provision  and so are its treasures hoarded up, and put into a
for the body, which Christ would here remove from  bag with holes, Haggai i. 6. The rich men in Juthe children of God, assuring them that his wisdom dea, so soon ravaged and destroyed by the Romans,
knows what is needful for them, (verse 30,) and that particularly found it so. A treasure in the heavens
422                                                               a




An exhortation to                      CHAPTER XII.                      constant watchfulness.
A. M. 4037. treasure in the heavens that faileth  lord when he cometh shall find watch- A. M. 4037.
A. D. 33.                                                                             A.D. 33.
not, where no thief approacheth, nei- ing: verily I say unto you, that he
ther moth corrupteth.                           shall gird himself, and make them  sit down
34 For where your treasure is, there will to  meat, and  will come  forth  and  serve
your heart be also.                             them.
35 T x Let your loins be girded about, and   38 And if he shall come in the second watch.
Yyour lights burning;                           or come in the third watch, and  find them
36 And ye yourselves like unto men that wait so, blessed are those servants.
for their lord, when he will return from  the   39 a And this know, that if the good man of
wedding; that, when he cometh and knocketh, the house had  known what hour the thief
they may open unto him immediately.             would come, he would have watched, and not
37 z Blessed are those servants, whom  the  have suffered his house to be broken through.
x Eph. vi. 14; 1 Pet. i. 13.-Y Matt. xxv. 1, &c.  a Matt. xxiv. 43; 1 Thess. v. 2; 2 Pet. iii. 10; Rev.
z Matt. xxiv. 46.                               iii. 3; xvi. 15.
-That region of security and immortality; that the performance of it. And be ye like. unto men
fadeth not-But remains for ever, and continually  -Unto good servants, attending to the work apincreases; where no thief approacheth-To plunder pointed them; that'wait for their lord-That are
*the riches of its inhabitants; neither moth corrupt- continually prepared to receive him; when he will
eth-Corrodes and spoils the robes of glory in which  return from the wedding —That is, from a marriagethey appear. By bestowing your wealth in charity, feast, or any other late entertainment; that they may
you will send it before you into heaven, where it open to him immediately-And not be surprised in
will lie secure from all accidents, and be a source of any disorder. It does not appear that there is any
eternal joys to you. And where your treasure is, particular mystery in the circumstance of a wed&c.-If your treasure be thus laid up in heaven, ding, or marriage-feast, being here mentioned. Our
your heart will be there also; your thoughts and af- Lord might probably instance in this entertainment,
fections will naturally ascend thither, and conse- because marriage-feasts were generally the most
quently your dispositions and actions, your desires splendid, and so prolonged to the latest hours.
and hopes, will be all heavenly.                  Verse 37. Blessed are those servants, &c. —And
Verses 35, 36. Let your loins, &c.-Our Lord, blessed also will you be, if this shall be your case:
having recommendedto his disciples disengagement verily, he shall gird himself, and make them sit
of affection from the things of this world, and a due  down to meat-The master of such servants, pleased
moderation as to their esteem for, and cares about, with their care, would perhaps order them a refreshearthly possessions, proceeds now to exhort them to  ment, after having watched and fasted so long; and
be in constant readiness for the proper discharge of if he were of a very humane disposition, might even
their duty, for their final remove from earth, and for bring it them himself, and give it them out of his
the awful solemnities of death, judgment, and eter- own hand. It may not be improper to observe here,
nity. That this is the purport of this paragraph, that it was usual for servants to sit at table, and for
seems evident from every part of it. In the ex- their masters to wait upon them, among the Ropression here, Let your loins be girded about, he  mans in their Saturnalia, among the Cretans in
alludes to the circumstance of the eastern people  their Hermce, and among the Babylonians at their
wearing long garments; in consequence of which it feast called Saccas: but whether our Lord here alwas necessary, when they had any thing to do which  ludes to these, or any of these, it is difficult to judge.
required them to exert their strength or agility, that The words certainly are very intelligible without
they should tuck them up, and gird them close: a supposing any such reference.  What our Lord
practice to which there are frequent references both  chiefly meant by the similitude evidently was, to
in the Old and New Testaments. The entertain- intimate to his disciples how acceptable their zeal
ments in the East are also here alluded to, which  in discharging the duties of their function would
were anciently made in the evening, so that night be to him, and how highly he would reward them
was commonly far spent before the guests were dis- for it.
missed. On such occasions servants showed their   Verses 38-40. And if he shall come in the second
faithfulness by watching, and keeping their lamps or third watch, &c.-This included all the time from
burning, that they might be ready to open the door nine in the evening to three in the morning; and
to their master on the first knock; for to suffer them  was as if he had said, whether he come early or late.
to be extinguished, as it would have been an incon- Here our Lord enforces " this constant watchfulness
venient circumstance to the master, so it would also  and habitual preparation for his coming, from the
have been a demonstration of the servant's idleness. consideration of the uncertainty of the time of it;
The expressions, taken together, may intimate the  telling them, that as there is no master of a family
care we should take to inform ourselves in our duty, but would make some preparation against a thief
and the resolution with which we should apply to  if he knew of his coming, so it would be no great
a                                                               423




Blessedness of the                       ST. LUKE.                            watchful servant.
A. M. 4037. 40 b Be ye therefore ready also: for  43 Blessed is that servant, whom his A. M. 4037.
A. D. 33.                                                                              A. D. 33.
the Son of man cometh at an hour loid when he cometh shallfind so doing.
when ye think not.                                44 d Of a truth I say unto you, That he will
41 T Then Peter said unto him, Lord, speak- make him ruler over all that he hath.
est thou this parable unto us, or even to all?    45 e But and if that servant say in his heart,
42 And the Lord said, c Who then is that My lord delayeth his coming; and shall begin
faithful and wise steward, whom  his lord shall to beat the men-servants, and maidens, and to
make ruler over his household, to give them  eat and drink, and to be drunken;
their portion of meat in due season?              46 The lord of that servant will come in a
a Matt. xxiv. 44; xxv. 13; Mark xiii. 33; Chap. xxi. 34, 36;   c Matt. xxiv. 45; xxv. 21; 1 Cor. iv. 2. -    Matt. xxiv. 47.
1 Thess. v. 6; 2 Pet. iii. 12.                   e Matt. xxiv. 48.
matter if they should make some preparation, on  care of his family in his absence, as I do the care of
receiving certain information of his approach: for my church to you? Why, certainly, he should be
which reason, their zeal could only show itself by  both wise, to know in what manner to govern the
keeping them in constant readiness, as they did not family, and faithful in executing whatever his wisknow what hour he would come. Be ye therefore  dom and prudence direct as fit to be done; for thus
ready also, for the Son of man cometh, &c. —" The  only all the members of the family under his care
coming of the Son of man often signifies his provi- will have due provision made for them."  Blessed,
dential interposition for the destruction of Jerusa- [zaKaptor, happy,.is that servant, whom his Lord whae
lem; but it cannot be taken in such a sense here, he cometh shall find so doing-To complete the
because our Lord speaks of an immediate reward to  character of such a steward, he must never remit
be bestowed on all faithful servants; and an imme- his care and diligence, that so, at whatever time his
diate punishment to be executed on all that were  Lord returns, he may find him employed in the pruunfaithful; and expressly declares this to be a mat- dent and faithful discharge of the duties of his office.
ter of universal concern: all which particulars have  If this be the case, such a servant shall be happy, not
very little sense or propriety, when applied to the  only in the consciousness of doing his duty well, but in
destruction of Jerusalem. It must, therefore, be  the rewards and honours which his lord will bestow
understood of his coming to remove them from the  upon him. Here we see the unspeakable importance
capacities of service here, to give up their account. of a patient continuance in well-doing. The serAnd, if we suppose it to relate to death, as well as vant spoken of is supposed to be now wise, faithful,
judgment, (which by a consequence at least it un- and happy; yet our Lord's words imply that he
doubtedly does,) it strongly intimates his having such  might become the reverse of all this, and perish for
a dominion over the invisible world, that every soul ever.  I say unto you, That he will make him
removed into it might be said to be fetched away by  ruler, &c. —He will commit the management of his
him."-Doddridge.                                 whole estate to him; a trust which such a servant
Verses 41-44. Then Peter said, Lord, speakest merits by the prudence, faithfulness, and diligence
thou this parable to us-Who are thy constant fol- which he showed as steward of the household.
lowers, to us who are ministers; or even to all-    Verses 45, 46. But and if that servant, &c. —On
That come to be taught by thee, to all the hearers, the other hand, consider attentively the character
and, in them, to all Christians?  Peter, it appears, and punishment of a bad servant, that you may avoid
had been giving close attention to the whole of both. If any steward, who has the care of his lord's
Christ's discourse, and saw it to be very important; family committed to him, yielding to the evil of his
but was at a loss to know whether the latter part of own disposition, shall take occasion from his lord's
it, namely, the parable of the watching servants, long absence to behave unfaithfully in his duty;
was spoken to the multitude in general, and there- and shall begin to beat the men-servants, &c. —Shall
fore to all that should hereafter become Christ's behave tyrannically toward his fellow-servants, and
followers, or to the apostles in particular.  He give himself up to gluttony and drunkenness, wasttherefore begged his master to satisfy him as to that ing their provisions in living riotously with his
point. He knew indeed that the parable was ad- companions.  T'he lord of that servant will come
dressed to all the disciples, but it contained instruc- when he looketh not for hin —Such a course of ritions which Peter thought might be peculiarly  oting will stupify that servant, so that he will not
designed for the twelve. And the Lord said, JWho, foresee his lord's coming, nor know of it till he is in
&c.-Our Lord, in his answer to Peter's inquiry, the house, and shall have exemplary punishment
shows that, though his exhortations were directed  inflicted upon him, proportionable to the greatness
to all, they more especially concerned those who  of his offences: and will cut him in sunder, &c.were, or hereafter should be, intrusted with the care  See on Matt. xxiv. 51; and appoint him his portion
of the souls of others, TWho then is that faithful and  -His everlasting portion; with the unbelieverswise steward, &c. —The sense of the word is, His wickedness having proceeded from his not be"What do you think ought to be the character and  lieving the rewards and punishments of a future
conduct of a steward to whom his lord commits the  state, he shall have his portion in that state with
424                                                               a




Misery of the                          CHAPTER XII.                          unfaithful servant.
A. M. 4037. day when he looketh not for him,  48 g But he that knew not, and did A. M. 4037.
-A. D. 3   and at an hour when he is not aware, commit things worthy of stripes, shall
and will 4 e cut him in sunder, and will appoint be beaten with few stripes.  For unto whomhim  his portion with the unbelievers.           soever much is given, of him  shall be much
47 And f that servant which knew his lord's required; and to whom men have h committed
will, and prepared not himself, neither did ac- much, of him they will ask the more.
cording to his will, shall be beaten with many   49' i I am  come to send fire on the earth;
stripes.                                         and what will I, if it be already kindled?
4 Or, cut him off; Mat. xxiv. 51. —e Psalm xxvii. 9; xciv. 14. Acts xvii. 30; James iv. 17.- g Leviticus v. 17; John xv. 22;
f Numbers xv. 30; Deuteronomy xxv. 2; John ix. 41; xv. 22; 1 Timothy i. 13.  h 1 Timothy vi. 29.-i Verse 51.
such as were of those Sadducean principles. The  message, yet falls into such instances of misbehaviour
Greek, aera rov asirtov, may be properly rendered, as he cannot but know to be inconsistent with his
with the unfaithful: as faithful as he once was, duty and office in general; by which he exposes
Christ himself being judge, he becomes unfaithful, himself justly to some punishment, though, other
and has his eternal portion with the unfaithful. This things being equal, he is less criminal than the forcircumstance, it must be observed, is added according  mer. And did commit things worthy of stripesto the meaning, rather than the form of the parable, Here our Lord's words strongly intimate, that ignoand is explanatory of that meaning.              rance will not entirely excuse any who have neVerses 47, 48. And that servant which knew his  glected God's service, since they might, in general,
lord's will, &c.-Lest the consideration of the strict- have known at least the main branches of their duty,
ness of the account, and the greatness of the pun- as every servant may know, in the main, what kind
ishment, described in the parable, might terrify men  of conduct his master will approve; though some
of honest dispositions, who are liable to err merely  may be much more fully instructed than others as to
through weakness, Jesus showed them, that as of- his particular pleasure. It may be further observed,
fences differ greatly in their circumstances and ag- that as rational creatures, it is as much our duty to
gravations, so shall they differ in their punishments  cultivate our reason, and to inquire into, and know
also. To understand this part of our Lord's dis- our duty, as it is to act agreeably to the knowledge
course, we must suppose that the steward here spoken  we have.  Unto whomsoever much is given, &c. —
of had received full instruction from his lord, either In the divine administration, the rule of judgment
before his departure, or afterward by letters, how he  shall be observed which men themselves think just,
was to employ himself and the servants under his  and put in practice in their commerce one with
care. Wherefore, if he neglected his duty, he was another. The more advantages any one enjoys, the
more to blame than the inferior servants, who had  greater improvement will be expected of him, and
no knowledge of their lord's will but from  the  the more severely will he be punished if he come
steward, who might conceal it from them, if he had  short.
a mind to serve any by-end of his own. In this re-   Verses 49-53. I am come to send fire on earthspect, how fitly does the parable describe the aggra- Our Lord concludes his charge to his disciples with
vations of the sin of the ministers and teachers of  foretelling the divisions that should be occasioned
religion, who have such singular advantages for by his gospel. See on Matt. x. 34. As if he had
knowing Christ's will. In this light, it shows the  said, After all that I have done and spoken to promote
justice of the more severe punishments here de- peace and love, so opposite is my doctrine to the
nounced as to be inflicted on them for such wilful prejudices and the lusts of men, and such are the
neglects and miscarriages, as they are found to be violent contentions that my gospel will occasion,
guilty of in the discharge of their office. The ex- through the wickedness of those among whom it is
pressions, and prepared not himself neither did  preached, that it will seem as though I came to
according to his lord's will, deserve particular at- kindle afire on earth, that should produce destructtention; for here the sense rises above that of the  ive and wide-spreading desolation. And what will
foregoing verse. It is as if our Lord had said, Think  I, if it be already kindled-Tt 6e?,Z eL crd av~o,?:
not that I merely intend to forbid such gross immo- which Dr. Campbell renders, What would I, but that
ralities as drunkenness, riot, oppression, &c.; but be  it were kindled? which is, according to the Vulgate,
assured that sins of omission, where there have been  quid olo, nisi ut accendatur?  It is justly observed
fair opportunities of learning your duty, will expose  by Dr. Whitby, that et, here rendered if sometimes
you to the divine correction: shall be beaten with  signifies that; as Acts xxvi. 23, where ec craO77roc
many stripes-Shall have the sorest punishment XpL;-oo, is properly rendered, that Christ should sufinflicted on him. Scourging was a usual punishment fer and that he should rise; and it is also a particle,
for negligent servants. But he that knew not, &c.-  of wishing: so Num. xxii. 29, e etXov p/aatacpav, I
The opposition between this and the preceding verse  wish Ihad a sword; Isa. xlviii. 18, Et rVjaar, 0 that
is, between a servant who receives an express mes- thou hadst hearkened; Psa. lxxxi. 13, et o Laos se
sage from his master, which he contradicts, and  7icsace 0 that my people had hearkened, &c.; Luke
another who, though he received no such express xix. 42, e eyvc, O that thou hadst knozwn! The
a                                                               425




Jesus foretels there wo4.d be            ST. LUKE.              persecution for the word of God.
A. M. 4037.  50 But'I have a baptism to be bap- against the mother; the mother-in- A. M. 4037
A. D. 33.                                                                              A. D. 33.
A. D. 33. tized with; and how  am  I 5strait- law against her daughter-in-law, and
ened till it be accomplished!                   the daughter-in-law  against her mother-in51 kSuppose ye that I am  come to give law.
peace on earth? I tell you, Nay; 1but rather   54 ~ And he said also to the people, n When
division:                                       ye see a cloud rise out of the west, straight52 mFor from  henceforth there shall be five  way ye say, There cometh a shower; and
in one house divided, three against two, and  so it is.
two against three.                               55 And when ye see the south wind blow,
53 The father shall be divided against the  ye say, There will be heat; and it cometh
son, and the son against the father; the mo- to pass.
ther against the daughter, and the daughter   56 Ye hypocrites, ye can discern the face of
Matt. xx. 22; lMark x. 38.  5 Or, pained. -k Matt.    IMic. vii. 6; John vii. 43; ix. 16; x. 19. -n Matt. x. 35.
x. 34; Verse 49.                                 n Matt xvi. 2
sense, therefore, of this passage is, "I come to de- to observe here; so many prophecies of the Old
liver to the world a doctrine which will incense the  Testament speak of the peaceful state of the Mesworld against me and my followers, and subject us siah's kingdom (see Psa. lxxii. 7; Isa. ii. 4; xi. 6-9;
to great sufferings, signified in Scripture by fire, and  lxv. 25) "that it is hard to say how Christ could
will baptize me in my own blood; but yet I am so  completely answer the character of the Messiah if
far from being moved from prosecuting my Father's he should never establish peace, even universal
pleasure, by the prospect of them, that I wish the  peace, on earth. But the error of the Jews lay in
time of my suffering were at hand, and my gospel supposing he was immediately to accomplish it;
were preached to the world."  Of the baptism here  whereas the prophecies of the New Testament, es
spoken of, see on Matt. xx. 23. And how am I pecially those contained in the book of Revelation,
straitened —Iloc uvvexoata, how am Ipressed in spi- show, and those of the Old Testament most plainly
rit; (see Acts xviii. 5;) till it be accomplished. He  intimate, that this prosperous state of his kingdom
longed for the time when he should suffer and die, was not only to be preceded by his own sufferings,
having an eye to the glorious issue of his sufferings. but by a variety of persecutions, trials, and sufferThe words allude to a woman in travail, that is ings, which should in different degrees attend his
pained to be delivered, and welcomes her pains, be- followers, before the kingdoms of the earth became,
cause they hasten the birth of the child, and wishes by a general conversion, the kingdoms of our Lord
them sharp and strong, that the work may be cut and of his Christ."-Doddridge.
short. Christ's sufferings were the travail of his   Verses54-56. And he said to thepeople-Namely,
soul, which lie cheerfully underwent, in hope that to the unbelieving multitude, which on this occahe should by them see his seed. Isa. liii. 10, 11. So  sion was gathered together, and stood around him:
much was his heart set upon the redemption and  When ye see a cloud, &c.-As if he had said, The
salvation of man.  Suppose ye that I am come to perverseness which I have spoken of, as about to
send peace on earth-By subduing all the nations take place when my gospel is more fully and uniof the world into one great monarchy, under the  versally preached, already shows itself in your overJews, and establishing that temporal tranquillity and  looking so many proofs of the Messiah's appearance
prosperity which you expect should attend the  among you, while you discover such sagacity in
Messiah's kingdom?  I tell you nay, but rather di- your observations with respect to other things. For
vision-For notwithstanding that my gospel is the when you see a cloud rise out of the west —Or
gospel of peace, proclaiming peace between God  coming from that quarter; ye say, There cometh a
and man, and enjoining all that embrace it to follow  shower-O#t6por, a heavy shower, and so it is: it
peace with all men; yet it will be so opposed and  happens as foretold. The Mediterranean sea lying
perverted, that, instead of peace and unity, discord, west from Judea, the clouds and showers usually
strife, and division will be frequently occasioned by  came from that quarter. See 1 Kings xviii. 44, 45.
it. For from henceforth-On account of the intro- And when ye see the south wind blow —From the de
duction of my religion, there shall be five in one serts of Arabia, and other hot climates; ye say,
house divided, &c. —Contentious heats and animosi-  There will be heat-Kavaov, sultry or scorching
ties will frequently arise in families; that part of heat; and it cometh topass-Your conjecture is verithe family which does not obey the gospel opposing  fled. The wind which came from the southward of
and persecuting the part which obeys it. And this Judea, blowing over the hot sands of Arabia and
shall be the case even when those families consist Egypt, occasioned, as it still does, a great heat in the
of persons who stand in the nearest relations to each  air. Those which are called the hot winds in that
other; the father, for instance, differing with the  climate are so hot that they bring on fainting and
son, and the son with the father. It may be proper difficulty of breathing.  Ye hypocrites —Who pre426                                                              a




Jesus shows the danger of neglecting    CHAPTER XIII.           the day of our merciful visitation.
A.. 4037. the sky, and of the earth; but how  diligence that thou mayest be de- A. M. 4037.
A. D. 33.                                                                                 A. D. 33.
is it that ye  do  not discern this  livered  from   him;  lest he  hale.
time?                                            thee to the judge, and the judge deliver thee
57 ~[Yea, and why even of yourselves judge  to the officer, and the officer cast thee into
ye not what is right?                             prison.
58 0 When thou goest with thine adversary   59 I tell thee, thou shalt not depart thence,
to the magistrate, P as thou art in the way, give  till thou hast paid the very last q mite.
o Prov. xxv. 8; Matt. v. 25.                P Psa. xxxii. 6; Isa. lv. 6. -sMark xii. 42.
tend to ask for a further sign, as if you were really  juries he has done; but, even while his adversary
desirous to know whether I be or be not a divine  is haling him to the judge, he will not agree the
teacher; ye can discern the face of the sky-So as matter with him. He is therefore brought by force
to foretel the changes in the weather before they  to the bar. The judge condemns him. The officer
come; but how is it that ye do not discern this  seizes him. He is cast into prison, and lies there till
timne-This season of the Messiah's coming, distin- he has paid the very last mite. See on Matt. v. 25,
guishable by so many surer signs. He meant both  26. Thus, as if Christ had said, If you persist to be
the time of the Messiah's appearing on earth to ac- regardless of the proposals of God's mercy while
complish the salvation of mankind, according to  the day of life and grace continues, nothing is to
the ancient prophecies, and also the time of his  be expected from the tribunal of his justice but a
coming to destroy the Jewish nation, which he had  severe sentence, which will end in everlasting condescribed under the similitude of one who comes  finement and punishment. Reader, may we learn
secretly and unexpectedly to rob a house.         from these warnings of our Lord to be so wise at
Verse 57. Why even of yourselves-Without any  all times as to discern the evidences, and comply
external sign;judgeye not what is right?-Why do  with the purposes, of the gospel; otherwise our
ye not discern and acknowledge the intrinsic excel- knowledge in natural things, should it extend not
lence of my doctrine, and gather from such obvious only to the most common, but to the most curious
promises how you ought to receive it, and behave  appearances on the face of the earth or the heavens,
toward me?  The prediction of the coming of the  will turn to no other account but to shame and conSon of man, to punish the Jews for their perfidy  demn us. And if we have any reasons to fear that
and rebellion, was a loud call to a national repent- through our impenitence, the blessed God is still an
ance. Wherefore, as the improvement of that pre- adversary to us, let us make it our first care, by an
diction, he exhorted them to a speedy reformation, humble submission of soul to him, and obedient
telling them that common sense, with a very small faith in Christ and his gospel, to seek that reconciliadegree of reflection, would point it out to them as the  tion with him which will prevent that strict scrutiny
very best thing they could do for averting the im- of his justice, and that sentence of his wrath, which
pending judgments of God.                         would otherwise plunge us into endless ruin and
Verses 58, 59. When thou goest with thine ad- misery; for when could we pretend to have paid
versary, &c.-The evils which befall obstinate sin- the last. farthing of this debt of ten thousand taners, he here illustrates by the punishment which, lents which we have been daily contracting, and
in ordinary cases, is inflicted upon the man who ob- which is charged to our account in the book of his
stinatelv refuses to make compensation for the in- remembrance?
CHAPTER XIII.
H7e, (1,) Christ, on the mention of.yme calamities which had befallen others, warns his hearers of the danger they were in,,i they did not repent, and illustrates his warning by the parable of the barren fig-tree, 1-9. (2,) He heals a poor infirm
woman in the synagogue, and vindicates his doing it on the sabbath day; repeating afterward the parables of the grain
of mustard-seed and of the leaven, 10-22. (3,) He warns his hearers of the difficulty and importance of entering into the
kingdom of heaven; and is not intimidated by the fear of Herod from pursuing his work, 23-33. (4,) He predicts and
laments over the approaching desolations of Jerusalem, 34, 35.
a                                                                 427




Jesus shows that all men must          ST. LUKE.                      repent of sin, or perish.
A. M. 4037 THERE  were present at that sea- Siloam fell, and slew them, think ye -A. M. 4037.
son some that told him  of the  that they were'sinners above all
Galileans, whose blood Pilate had mingled with  men that dwelt in Jerusalem?
their sacrifices.                               5 I tell you, Nay; but, except ye repent, ye
2 And Jesus answering, said unto them, shall all likewise perish.
Suppose ye that these Galileans were sinners   6 ~ He spake also this parable: a A certain
above all the Galileans, because they suffered  man had a fig-tree planted in his vineyard;
such things?                                  and he came and sought fiuit thereon, and
3 I tell you, Nay; but, except ye repent, ye found none.
shall all likewise perish.                      7 Then said he unto the dresser of his vine4 Or those eighteen, upon whom the tower in  yard, Behold, these three years I come seeking
1 Or, debtors; Matt. xviii. 24; Chap. xi. 4.        a Isa. v. 2; Matt. xxi. 19.
NOTES ON CHAPTERIXIII.              referred to seems to have occurred lately, and may
Verses 1-3. There were present at that season-  seem, in some respects, more to the purpose than
When Christ spake the foregoing words; some that the former, as there was no human interposition attold him of the Galileans-The followers of Judas tending the death of these men; so that their deGaulonites, whose story Josephus has given us at struction appeared to be more immediately from
large, Antiq. xviii. 1. It appears he was the head of Providence than that of the Galileans, whom Pilate
a sect who asserted God to be their only sovereign, had massacred: on whom the tower in Siloam felland were so utterly averse to a submission to the  From the fountain of Siloam, which was without
Roman power, that they accounted it unlawful to  the walls of Jerusalem, a little stream flowed into
pay tribute unto Cesar, and would rather endure the city, (Isa. viii. 6,) which was received in a kind
the greatest torments than give any man the.title of of basin, thought by some to be the same with the
lord. Perhaps this story of the Galileans might pool of Bethesda. Being near the temple, it is no
now be mentioned to Christ with a design of leading  wonder that many frequented it for purification.
him into a snare, whether he should justify or con- And the calamity here spoken of, occasioned by the
demn the persons that were slain. Be this as it fall of a neighbouring tower, had probably happenmay, the scope and connection of the passage, as ed at some late feast; and some of Christ's hearers
well as Christ's answer, show, that the persons who  might then have been at Jerusalem.
mentioned the case of these Galileans thought God    Verses 6, 7. And he spake also this parablehad permitted them to be massacred at their devo- With a view to awaken them more effectually to a
tions for some extraordinary wickedness; thus in- deep and serious repentance: A certain man had
sinuating a very wrong idea of divine providence. a fig-tree in his vineyard-And because it was
And Jesus said, Suppose ye, &c. —Christ " not only  planted in good soil, he came and sought fruit therecondemned the notion now mentioned, but told them  on-Having good reason to expect it. Observe, he
expressly that these Galileans were not to be reck- did not send, but came himself, which manifested
oned greater sinners than others, because they had  his great desire to find fruit. Thus God came in the
been overtaken by so severe a calamity, anfd ex- person of his Son, to his vineyard, the Jewish
horted them, instead of forming harsh judgments of Church, Isa. v. 1-7, seeking the fruits of righteousothers from such examples of sufferings, to improve ness. Observe, reader, the God of heaven requires
them as inducements unto themselves to repent, as- and expects fruit from those that have a place in his
suring them that if they did not they should all vineyard, that are favoured with his word and ordilikewise perish;" or, perish in a similar manner, as nances, and the various means of edification and
the word (orav7mC implies. And, as a general and  salvation.  The leaves of an outward profession
national repentance did not take place, Christ's willnot satisfyhim; the cryingLord, Lord; nor will
threatening was most awfully verified. For there  the blossoms of beginning well and promising fair
was a remarkable resemblance between the fate of suffice: there must be fruit; fruits meet for repentthese Galileans, and that of the main body of the  ance, and proper to manifest that the gospel is not
Jewish nation; the flower of which was slain at heard, and the ordinances of God administered and
Jerusalem by the Roman sword, or by the falling of attended, in vain. And found none —Little or no
walls and towers, while they were assembled at one fruit did the Lord Jesus find produced by the Jewof their great festivals: and many thousands of them  ish people when he came to visit them. There was
perished in the temple itself, and, as their own his- profession, indeed, in abundance, but little fruit.
torian relates, were literally buried under its ruins. And it is an awful consideration still-how many enMany, who came from far to attend the passover, joy the privileges of the gospel, and yet bear no
fell before their sacrifices; and when Titus took the fruit to God's glory; neither ceasing to do evil,
city a multitude of dead bodies lay round the  nor learning to do well, perhaps in almost any one
altar.                                        instance - but going on in their old course of sin and
Verse 4. Or those eighteen, &c. —The case here  vanity, unchanged, unreformed, both in principle and
428                                                             a




The parable of                        CHAPTER XIII.                         the barrenfig-tree.
A. M. 4037. fruit on this fig-tree, and find none: it alone this year also, till I shall A. M. 4037.
A. D. 33.                                                     nA. D. 33.
cut it down; why cumbereth it the  dig about it, and dung it:
ground?                                           9 And if it bear fruit, well: and if not, then
8 And he answering, said unto him, Lord, let after that thou shalt cut it down.
practice.  Then said he to the dresser of his vine- cessor interceded for the Jewish Church and people,
yard —To the vine-dresser, as Dr. Campbell ren- and thus, as he ever liveth, he continues to intercede
ders it. We may either understand God the Father for all unfruitful professors, and other sinners. And
by him that had the vineyard, and Christ by him  all faithful ministers of the gospel are intercessors
that kept and dressed it; or. Christ himself is he  for their flocks. They that dress the vineyard interthat hath it, and his ministers are the keepers and  cede for it, and pray for those to whom they preach.
dressers of it. Behold, these three years I come Observe, reader, the vine-dresser does not pray that
seeking fruit on this fig-tree-The length of time  the barren tree might never be cut down, but that it
it has been barren, while it has been favoured with  might not be cut down immediately; that a little furall advantages.for being fruitful, shows that it is ther space might be granted to try whether it would
good for nothing.  Cut it down-Root it out, and  bear fruit. Till I shall dig about it, &c.-Here the
throw it away; why cumbereth it the ground?-That vine-dresser promises to improve this reprieve, if it
is, not only beareth no fruit, but taketh up the be granted, for our prayers must always be seconded
ground of another tree that would bear some. by our endeavours. Whenwe request God's grace,
This is spoken either by God the Father to Christ it must be with an humble resolution to do our duty,
as the dresser of the vineyard, to whom all judg- otherwise we mock God, and show that we do not
ment is committed, or by him to the ministers of his rightly value the mercy we pray for. He engages
gospel, who are in his name to declare this doom. to dig about the tree and dung it: for unfruitful
"Many have supposed that the three years here  Christians must be awakened by the terrors of the
mentioned allude to the time of Christ's personal law, which, as it were, break up the ground, and then
ministry, which, as most have computed the chro- encouraged by the promises of the gospel, which
nology of the New Testament, had now lasted  may be compared to the application of warming and
three years; but it is certain the patience of God  fattening manure to a tree: both methods must be
bore with them  much longer than another year. tried, the one preparing for the other, and both are
Grotius, therefore, thinks it more probable it may  found by experience to be scarce sufficient. If it
refer to the nature of a fig-tree, which, if it bear at bear fruit, well-There being evidently an ellipsis
all, generally begins to do itwithin three years after in the original here, (for there is nothing answering
it is planted; but might certainly be looked on as to the word well,) Mr. Wesley and Dr. Campbell
barren, if it had disappointed the expectation of the  render the verse, Perhaps it will bearfruit; but if
planter three years together, after the time in which  not, thou mayest afterward cut it down-Though
it should have yielded fruit.' —Doddridge. Or, per- God bear long, he will not bear always with unfruithaps, the years in this parable may denote the  ful professors: his patience, if abused, will have an
whole duration of the Jewish dispensation. God  end, and will give way to that wrath which will have
came seeking fruit of the Jews in one space of time  no end. And the longer he hath waited, and the
before the Babylonish captivity; in another, after more cost, so to speak, he has been at with sinners, the
their restoration; and in another again, in and by  greater will be their destruction when it comes. And
the preaching of John the Baptist, and of Christ those who now intercede for them, and take pains
himself. " But though this parable was originally  with them, if they persist in their unfruitfulness, will
meant of the Jews, it may be applied to unfruitful be even content to see them cut down, and will have
professors of religion in every age; for it exhibits a no more to plead in their behalf. Their best friends
rule observed in the divine administration which  will acquiesce in, nay, will approve of, and applaud
should strike terror into all who enjoy spiritual the righteous judgment of God, in the day of the
privileges without improving them. Every man is manifestation of it; Rev. xv. 3, 4. Thus, in this paallowed a certain time of trial, during which hv rable, primarily intended, as we have observed, to be
enjoys the means and helps necessary to piety. If applied to the Jews, our Lord represented to that
he continues ignorant of God's visitation, despises people God's displeasure against them  for having
the riches of the divine mercy, and goes on obsti- neglected to improve, or, to speak more properly, for
nately in sin, these advantages are commonly taken  having abused the many advantages and opportuni..
away from him, his day of grace ends, the utmost ties vouchsafed to them, as planted in the vineyard
ternm of God's patience is passed for ever, the Divine  of his church; and in an awful manner intimated,
Spirit, being grieved, is provoked to depart, and the  that though they had hitherto, at his intercession,
man is delivered over to a hardened heart, after been spared, and a further time oftrialaffordedthem;
which his repentance and salvation become impossi- yet, if they continued unfruitful under the additional
ble." —Macknight..                  cultivation they were shortly to receive, on the deVerses 8, 9. And he said, Let it alone this year scent of the Holy Spirit, and the proposal of the gosalso-Here we have the vine-dresser's intercession  pel, in its full extent and evidence; that is, under the
for the barren fig-tree. Thus Christ the great Inter- last and best means with which they should yet be
a                                                              429




Jesus teaches in the synagogue,         ST. LUKE.           and heals a woman on the sabbath.
A. M. 4037. 10 ~[ And he was teaching in one   14 And the ruler of the synagogue A. M. 4037.
of the synagogues on the sabbath.    answered with indignation, because  A. D. 33.
11 And behold, there was a woman which  that Jesus had healed on the sabbath day, and
had a spirit of infirmity eighteen years, and  said unto the people, c There are six days in
was bowed together, and could in no wise lift which men ought to work: in them therefore
up herself.                                    come and be healed, and d not on the sabbath
12 And when Jesus saw her, he called her to  day.
him, and said unto her, Woman, thou art  15 The Lord then answered him, and said,
loosed from thine infirmity.                   Thou hypocrite, e doth not each one of you on
13 b And he laid his hands on her: and im- the sabbath loose his ox or his ass from the
mediately she was made straight, and glorified  stall, and lead him away to watering?
God.                                            16 And ought not this woman, f being a
b Mark xvi. 18; Acts ix. 17.  c Exod. xx. 9.-d Matt. xii.  e Chapter xlv. 5; Proverbs xi. 9; Matthew'vii. 5; xxiii, 13, 28
10; Mark iii. 2; Chap. vi. 7; xiv. 3.           Chapter xii. 2.-f Chapter xix. 9.
favoured, no more pains would be taken with them, length released from  it. Let not those despair,
nor had they any thing to expect but speedy, irre- therefore, whose disease has been of long continu
sistible, and irrecoverable ruin.              ance, and is inveterate. God can relieve them, and
Verses 10-13. He was teaching in one of the syna- has he not encouraged them to apply to him, and
gogues on the sabbath-Our Lord Jesus spent his wait for him? Reader, remember, he is a present
sabbaths in the synagogues, and we should make help, a help at hand in trouble, and hath said, Call
conscience of doing so; that is, of attending places upon mne in the day of trouble, and I will deliver
of worship, as we have opportunity, and not thee; and thou shalt glorify me. So this woman
think that we can spend our sabbaths as well at did; immediately upon Christ's laying his hands on
home, in praying and reading good books; for public her, and healing her, she glorified God-Praised him
worship is a divine institution, to which we must before the whole assembly, for the signal and unexbear our testimony, though the congregation may  pected favour, declaring, doubtless, how long her
consist but of two or three. And generally, when  affliction had continued, and how desperate and inJesus was in the synagogues, nv td6acKov, he was  curable it had been thought to be.
teaching there, knowing that the people were perish-   Verses 14-17. And the ruler of the synagogue —
ing for lack of instruction. On this occasion, to con- Instead of joining in acknowledgments of the divine
firm the doctrine which he preached, and recommend  power and goodness, displayed in this gracious acit as important, faithful, and worthy of all accepta- tion of our Lord; answered-The woman's praises,
tion, he wrought a signal miracle of mercy. For, with indignation-As if Christ had committed some
behold, there was a woman which had a spirit of heinous crime in healing this poor woman! He
jnfirmity —Aaoevema, of weakness; eighteen years-  endeavoured, however, to disguise his wrath under
During which she had been bowed together, and  the form of piety and zeal; as if he was angry only
could in no wise lift up herself-Or stand straight. because the cure was wrought on the sabbath day;
The evil spirit, which possessed her, afflicted her in  saying unto the people, There are six days,  c., in
this manner. To many, doubtless, it appeared a na- them therefore come and be healed-See how light
tural distemper. Would not a modern physician  he makes of the miracles which Christ wrought, as
have termed it a nervous case?  That by a spirit if they were things of course, which might be donle
of infirmity we are to understand an infirmity pro- by any one any day of the week. One would have
duced by an evil spirit, we learn from our Lord's own  thought, that the extraordinary miracle now wrought
explanation of the phrase, verse 16, where he says, might have been sufficient to convince him that JeSatan had bound this woman eighteen years. When  sus was a divinely-commissioned teacher, who spoke
Jesus saw her-Knowing perfectly all the sad cir- and acted by authority from God; and that the circumstances of her affliction, and the difficulty with  cumstance of the miracle's being done on the sabwhich shewas nowcometo attend the solemnityofdi- bath day could not have served to enable him to
vine worship there; he called her to hin —It does not evade the conviction. But what light can shine so
appear that she had made any application to him, or clearly or strongly against which a spirit of bigotry
had any expectation of relief from him; but, though  and enmity to Christ, and his gospel, will not serve
she did not call, he answered. She came to him to  to shut men's eyes? Never was such honour done
be taught, and to receive spiritual benefit, and he to the synagogue of which he was ruler, as Christ
gaveher deliverance from her bodily infirmity. Thus, had now done to it; and yet he had indignation at
those whose first and principal care is for their souls, it! The Lord then answered him, Thou hypocrite,
do best promote the true interests of their bodies &c.-Our Lord gives him this appellation, because
likewise; because they seek the kingdom of God, the real motive of his speaking was envy, not (as he
other things are added to them. He said, Woman, pretended) pure zeal for the glory of God. Ought
thou art loosed from  thine infirmity —Thou hast not this woman-Ought not any human creature,
long been labouring under it, but thou art now at whieh is far better than an ox or an ass: much more
430                                                             a




The kingdom of heaven compared       CHAPTER XIII.               to a grain of mustard-seedt.
A. M. 4037. daughter of Abraham, whom Satan   20 ~T And again he said, Where- A. M. 4037.
A. D. 33.                                                                          A. D. 33.
hath bound, lo, these eighteen years, unto shall I liken the kingdom of God?
be loosed from this bond on the sabbath day?   21 It is like leaven, which a woman took and
17 And when he had said these things, all hid in three h measures of meal, till the whole
his adversaries were ashamed: and all the peo- was leavened.
ple rejoiced for all the glorious things that were   22 i And he went through the cities and vildone by him.                                  lages, teaching, and journeying toward Jeru1S ~ g Then said he, Unto what is the king- salem.
dom  of God like? and whereunto shall I  23 ~T Then  said one unto him, Lord, are
resemble it?                                 there few that be saved? And he said unto
19 It is like a grain of mustard-seed, which  them,
a man took, and cast into his garden, and   24 k Strive to enter in at.the strait gate: for
it grew, and waxed a great tree; and the fowls'many, I say unto you, will seek to enter
of the air lodged in the branches of it.       in, and shall hot be able.
g Matt. xiii. 31; Mark iv. 30.-h Matt. xiii. 33.-' Matt. ix.  k Matt. Vii. 13. —-- John vii. 34; viii. 21; xiii. 33;
35; Mark vi. 6.                                 Rom. ix. 31.
this daughter of Abraham-P. robably in a spiritual his time, during his continuance upon earth, in that
as well as a natural sense; to be loosed? Thus the city, or in the neighbouring parts, no more returnLord soon put this hypocritical ruler to silence, by  ing to these northern regions, till he should appear
placing the action with which he found fault in the there after his resurrection. Then said one unto
light of their own avowed practice. They loosed  him-Somewhere on the road, probably soon after
and led their cattle on the sabbath to water, and  he had described the success of the gospel by the
thought the mercy of the work justified them in so parables of the mustard-seed and the leaven: Lord,
doing. He, by uttering a word only, had loosed a are there few that be saved-That is, shall but few
woman, a reasonable creature, and a daughter of be saved eternally?  For the whole cvntext, and
Abrahiam, that had been bound with an incurable  especially our Lord's answer, evidently shows, that
distemper, not for a single day, but so long a time no temporal preservation, but salvation from the
as eighteen years. Without doubt the far greater wrath to come, and the enjoyment of eternal life,
mercy of this and the other godlike works which are intended. It is uncertain what motive induced
Jesus did, justified his performing them on the sab- this person to make this inquiry at this time, or what
bath day, as the ruler might easily have seen, had he gave occasion to his making it. Perhaps the strictnot been wholly blinded by his superstition.  Whlen  ness of Christ's doctrine made him apprehensive,
hke had said these things, all his adversaries were  that, according to it, few would be saved; and as this
ashamed, &c. —The folly even of the men of learn- might be a stumbling-block in his way, therefore he
ing among the Jews, conspicuous in this and some wished for satisfaction on that head, in order to the
other instances mentioned in the gospels, shows the removal of it. And his motive might be, not mere
malignant nature of superstition. It is capable of curiosity, as most commentators have supposed, but
extinguishing reason, of banishing compassion, and a desire to receive that information which might at
of eradicating the most essential principles and feel- once solve a difficulty with which he was perplexed,
ings of the human mind.                        and minister in other respects to his spiritual profit:
Verses 18-21. Then said he, Unto what is the namely, that if the Lord Jesus (of whom, as a
kingdom of God like?-After the Lord had thus teacher, he seems to have formed a high opinion)
silenced the ruler of the synagogue, and while he should inform him but few would be saved, he might
observed the rejoicings of the people, he reflected strive to be of those few; or if he should give him
with pleasure on the reason and truth which so reason to think that the generality of his countryeffectually supported his kingdom. For he deli- men were in a safe state, and should attain eternal
vered a second time the parables of the grain of life, he might give himself no further unnecessary
mustard-seed, and of the leaven, to show the effica- alarm, but might content himself with resembling
cious operation of the gospel upon the minds of them, and living as they did. From whatever momen, and its speedy propagation through the world  tive the person here spoken of made the inquiry,
in spite of all opposition. See notes on Matt. xiii. and whatever gave occasion to his making it, our
31-33.                                        Lord thought proper, in his answer, to give him that
Verses 22-24. And he went through the cities and  advice upon it which might tend to his own salvavillages, &c.-Being on his way to Jordan from the tion, it being not our concern to know how many
northeast parts of Perlea; teaching-Wheresoever will be saved, but how we may be saved. Our Lord
he came; journeying toward Jerusalem-To which  therefore replied, Strive, &c. —As if he had said.
he had now begun to steer his course, intending to  By inquiring thus into the condition of others, you
be there at the approaching feast of dedication, seem to be at ease with respect to yourselves. I
(John x. 22,) and to spend the little remainder of  must therefore advise you, instead of occupying
a                                                            431




Awful state of those who                  ST. LUKE.             neglect the day of their salvatzon.
A. M. 4037. 25 m When once the master of the Lord, open unto us; and he shall A. M. 4037.
A-D.33. house is risen  up, and  nhath shut answer and say unto you,   I know
to the door, and ye begin to stand without, you not whence ye are:
and  to  knock  at the door, saying, "Lord,   26 Then  shall ye begin to say, We have
m Psa. xxxii. 6; Isa. Iv. 6. —— n Matt. xxv. 10.   o Chap. vi. 46.  P Matt. vii. 23; xxv. 12.
your minds, and spending your time in such inqui- of reconciliation with God through him, and the
ries, with relation to others, to attend rather to what influences of the Divine Spirit; of the justification of
more nearly concerns yourselves, and be solicitous their persons, and the renovation of their nature,
to secure your own salvation. For I must assure  and all the blessed fruits thereof. But not only
you, that though, as Jews, you have great advant- many brought up Jews, but many Christians, so
ages, the.gate leading to eternal life is still strait; and  called, shall seek to enter in at this strait gate, and
that if you would be.saved you must exert your- shall not be able: 1st, Because they seek in a wrong
selves to the utmost.                            way, a way different from that which God hath preThough our Lord does not here positively say, scribed, not bringing forth fruits worthy of repentwhetherfew or many would be saved; yet, in term- ante; not believing in Christ, and in the truths and
ing the gate strait, whereby the way leading unto  promises of the gospel, with a faith working by
eternal life is entered, he certainly intimates what love, and with their heart unto righteousness, or not
he had elsewhere plainly declared, (see on Matt. vii. following after holiness, without which no man shall
13, 14,) that but few of the adult Jews, of that gene- see the Lord, or doing. this in their own strength,
ration, would be saved, whatever might be the case  and not in due dependance on the grace of the
with that people in some future age. And is the  Divine Spirit. Or, 2d, They barely seek, and do not
Christian Church in general in a much better state  strive, or, agonize; do not seek with all their hearts,
than the Jewish Church was then in? Can profess- and with all diligence in the use of means. Or, 3d,
ing Christians enter heaven without being conformed  as is implied in the next verse, they seek when it
in principle and practice to the doctrine of Christ, is too late, using, perhaps, importunate entreaties,
any more than the Jews could enter it without a  (like the foolish virgins in the parable, Matt. xxv.,)
conformity to that of Moses and the prophets? But after the period of their trial is concluded, and their
our Lord's exhortation here implies another thing, state is finally and irreversibly determined.
namely, that the few that do enter in at this gate, do    Verses 25-27. When once the master of the house
not enter without much opposition and difficulty. is risen up —Christ is the master of the house, that
For this reason, also, he terms the gate strait, and  will take cognizance of the character and conduct
exhorts us to strive, or rather to agonize, as the  of all that belong to it, or occasionally have a place
word aeyvtfeaOe properly signifies, that is, to con- in it. It now seems as if he left things at large, and
tend and strive as in an agony, or, to exert our made no distinction between his faithful servants
utmost strength to enter in, as Doddridge renders it, and those who falsely pretend to be such. But the
a sense which the word certainly very fully ex- time is coming when he will rise up and shut to the
presses; importing the act of contending in the  door — Namely, a door of distinction and separation
most ardent and resolute manner, as with antago- between hypocrites and true believers; between for
nists in games or in war; and may well be con- malists, who have only a name to live, and such as
sidered as intimating that the strait gate is beset are truly alive to God. Now in the temple of the
with a variety of enemies, through which, if we  church there are carnal professors, who worship in
aspire to a crown of eternal glory, we must force  the outer court, and spiritual worshippers, who
our way; a representation equally just and awaken- worship within the veil; between these the door is
ing. Compare I Cor. ix. 25; Col. i.29; 1 Tim. vi. 12; now  open, and they meet promiscuously in the
2 Tim. iv. 7. "Here," says Dr. Whitby, "Christ same external performances; but when the master
shows, that the number of them who may be saved  of the house is risen up, the door will be shut beis not defined by any decree of God, excluding all tween them, and those who are in the outer court
others from salvation, or rendering them unable to  shall be kept out, and remain excluded for ever.
attain it; for, in that case, Christ must in vain have  Alas! how many that were very confident they
exhorted them to use their diligence to enter in at should be saved, will be rejected in the day of trial!
this strait gate; and yet, by saying, strive as in an  And ye begin to stand without, and to knock at the
agony to do it, he shows, that to do this requires  door-Then, neither asking, nor seeking, nor knockgreat constancy, zeal, diligence, and courage, and a ing, nay, nor agonizing, will avail any thing. Let
strong conflict with the devil, the world, and the  us now, therefore, strive and agonize, by faith,
flesh, and therefore, that those only who thus strive  prayer, holiness, patience. Observe, reader, many
will obtain it." For many will seek to enter in, and  are ruined by an ill-grounded hope of heaven,
shall not be able-Trusting in their privileges as which they never once distrusted or called in quesdescendants of Abraham, in circumcision, in being  tion; and they conclude their state as good, because
favouregl with the oracles and ordinances of God, they never doubted the goodness of it. They call
and, in the mean time, living in neglect of faith, Christ, Lord, as if they were his servants; nay, in
love, and obedience, of the mediation of the Messiah, token of their confidence and importunity, they
432                                                                a




Awful state of the                    CHAPTER XIII.                     neglecters of salvation.
A.M. 4037. eaten and drunk in thy presence,  29 And they shall come from  the A.M. 4037.
A. D. 33.                                                                            A. D. 33.
and thou hast taught in our streets.  east, and from  the west, and from  -         -
27 q But he shall say, I tell you, I know you  the north, and from  the south, and shall sit
not whence ye are; r depart from  me, all ye  down in the kingdom of God.
workers of iniquity.                             30 u And behold, there are last which shall
28 s There shall be weeping and gnashing  be first; and there are first which shall be last.
of teeth, twhen ye shall see Abraham, and   31 ~T The same day there came certain of
Isaac, and Jacob, and all the prophets, in the  the Pharisees, saying unto him, Get thee out,
kingdom  of God, and you yourselves thrust and depart hence; for Herod will kill thee.
out.                                             32 And he said unto them, Go ye and tell
q Matt. vii. 23; xxv. 41; Verse 25.-r Psa. vi. 8;  s Matt. viii. 12; xiii. 42; xxiv. 51.-t Matt. viii. 11.
Matt. xxv. 41.                          u Matt. xix. 30; xx. 16; Mark x. 31.
double the expression, Lord, Lord; and are now  In rejoicing and admiring multitudes, to partake of
desirous to enter in by that door which they for- the heavenly banquet with your pious ancestors,
merly slighted, and would now gladly have a place  while you are utterly and for ever excluded from it.
among those serious Christians whom they formerly  Here, therefore, as well as in Matthew, our, Lord
despised! And he shall answer and say, I know  plainly affirms that many others, besides Jews,
you not, &c.-I know my sheep, and am known of shall be saved. And there are last-There are many
mine; but I know not you; you do not belong to my  who are now last in point of religious advantages,
family; you are neither my servants nor my sub- that shall then be first in honour and happiness;
jects; I have neither employed nor governed you. and there are first, &c.-Many who now appear
Alas! how new, how late, how lasting will be the  first in the enjoyment of privileges, which, on acsense which they will now have of their misery! count of the abuse thereof, shall be last-Shall
Then shall ye begin to say, We have eaten and  appear as the most infamous and miserable of mandrznk in thy presence, &c.-Over and above the kind. See on Matt. xix. 30;. xx. 16.
privileges which you have enjoyed by the Mosaic    Verses 31, 32. The same day there came cerdispensation, you shall plead, on that occasion, the  tain of the Pharisees —Who pretended friendship,
peculiar favour which I showed you in the days of and a great concern for his safety; saying, Get thee
my flesh, by exercising my ministry among you, out and depart hence-Withdraw from this country
and by conversing familiarly with you. But he into the territories of some other prince; for Herod
shall say, &c. —He will persist in disowning you, -In whose dominions thou now art; will kill thee
whatever acquaintance with him you may pretend  -Greek, &EstE  c a roxretvat, intends, or rather, is
to; deelaring again, I know you not whence ye are  determined to kill thee. The term will, in our trans-All the former relations to which you refer, are, lation of this clause, is a mere sign of the future
as it were, blotted from  my remembrance, since time, and declares no more than that the event
your hearts were still insincere, or unchanged, and  spoken of would take place. But this is not what
your lives unsuitable to your fair professions; depart is declared by the evangelist. His expression defrom me, all ye workers of iniquity-For none like notes that, at that very time, it was Herod's purpose
you can ever be admitted here. In the character to kill him. It is much to be doubted whether these
which he here gives them, we have the reason of Pharisees had any ground at all for making this detheir doom: they were, and continued to be, work- claration respecting Herod's resolution. From the
ers of iniquity, and under a pretence of piety, known disposition of the Pharisees, who were always
persisted, though perhaps secretly, in the practice Christ's enemies, it seems not improbable that their
of sin.                                         concern for his safety was feigned, and that their
Verses 28-30. There shall be weeping, &c.-Here  real design was to intimidate him, and make him
he repeats what he had said when he commended  flee into Judea, not doubting that the haughty priests
the centurion's faith. See on Matt. viii. 11, 12. As at Jerusalem would fall upon some method of putif he said, How little soever you may now regard it, ting him to death. Herod, too, might possibly be
the awful word, Depart from me, &c., will wound  in the plot, for it seems he now began to take umyou to the heart, and t*row you into agonies of brage at Christ's fame and authority, fearing that
everlasting despair, attended with the bitterest weep- they might occasion him some embarrassment, either
ing and gnashing of teeth-For madness and rage; with his people or with the Romans. But he dreadwhen you shall see Abraham, &c.-Your holy an- ed to make an attempt on his life, remembering the
cestors; and all the prophets-Of the succeeding  agonies of mind he had suffered on account of the
ages; in the kingdom of God-Actually possessed  Baptist's murder. He therefore, probably, sent the
of God's kingdom of glory; and shall find your- Pharisees to him with the message above mentionselves thrust out-Rejected and excluded with just ed. In this view there was a peculiar propriety in
contempt and indignation. And they shall come our Lord's calling him a fox, ratherhan a lion,
from the east, &c. —From the most distant heathen  wolf, or bear; to'which savage beasts the prophets
lands; and shall sit down in the kingdom of God-  had sometimes, with a plainness becoming their
VOL..              ( 28 )                                        433               a




Jesus weeps over the impenitence         ST. LUKE.                and wickedness of Jerusalem.
A. M. 4037. that fox, Behold, I cast out devils, unto thee; how often would I have A. M. 4037.
A. D. 33.                                                                             A. D. 33.
and  I do  cures  to-day  and  to- gathered thy children together, as a
morrow, and the third day x I shall be per- hen doth gather her brood under her wings,
fected.                                         and ye would not!
33 Nevertheless, I must walk to-day and to-  35 Behold, Z your house is left unto you
morrow, and the day following: for it cannot desolate.  And verily, I say unto you, Ye shall
be that a prophet perish out of Jerusalem.      not see me, until the time come when ye shall
34 Y O Jerusalem, Jerusalem, which killest say, a Blessed is he that cometh in the name of
the prophets, and stonest them  that are sent the Lord.
x Heb. ii. 1.-Y Matt. xxvi. 37.  z Lev. xxvi. 31, 32; Psa.  a Psa. cxviii. 26; Matt. xxi. 9; Mark xi. 10; Chap. xix. 38;
lxix. 25; Isa. i. 7; Dan. ix. 27; Mic. iii. 12.             John xii. 13.
character, compared wicked princes. And he said, phets, had its seat at Jerusalem. Inferior courts did
Go ye, and tell that fox, &c. —That crafty, wicked, not take cognizance of such causes; and therefore,
and murderous prince; behold, Icast out devils and  if a prophet was put to death, it must be at Jerusadocures-In thy dominions. With what majesty  lem. So Dr. Lightfoot here. Our Lord, " in saying
does he speak to his enemies! With what tender- a prophet could not perish out of that city, insinuness to his friends! to-day and to-morrow-And  ated, that he knew the intentions of the Pharisees
carry on my work a little while longer; and the too well to pay any regard to their advice respecting
third day I shall be perfected-For the appointed  departing from Galilee for fear of Herod. Or, in
time will quickly come when I shall have finished  making this observation, his design may have been
my course, and have done all that I intend to do  to display the wickedness of that city, the inhabitants
here. It is probable our Lord is not to be under- of which had been, in every age, the chief enemies
stood here as speaking exactly of three days, but of of the messengers of God: and to this agrees what
a short period of time: for in many places of the  our Lord says of Jerusalem in the pathetic lamentOld Testament similar expressions, such as yester- ation which he now utters concerning it, on account
day, and the third day, signify lately, or a little  of its crimes, its obstinacy, and its punishment."  O
while ago; and, on this interpretation, the word  Jerusalem, Jerusalem —Thou guilty and miserable
rO'eemuat, I shall be perfected, may refer to his city, which, though thou hast been distinguished by
finishing the work of redemption, and being by death  divine favours beyond any place on earth, yet, with
consecrated to his office, as the great High-Priest the utmost ingratitude and cruelty, killest the proand Captain of our salvation, as the same word is phets, and stonest, as the vilest malefactors, them that
used Heb. ii. 10; v. 9; vii. 28. It is proper to ob- are sent unto thee-As the ambassadors of God.
serve here, with regard to our Lord's terming Herod  How often would I have gathered thy childrena fox, that we must carefully distinguish between  Unto myself, with all the tenderness of paternal
those things wherein Christ is our pattern, and those  love; as a hen her brood under her w:ings-To
which were peculiar to his office. His extraordi- cherish and defend them. Three solemn visits he
nary office justified him in using that severity of had made to Jerusalem, since his baptism. for this
language, when speaking of wicked princes and  very purpose. And'ye would not-You were still
corrupt teachers, to which we have no call: and by  regardless of the offers of my grace, and would not
which we should only bring scandal on religion, and be persuaded to hearken to my call, and to accept
ruin on ourselves, while we irritated, rather than  my favour. And now, behold, with awful dread,
convinced or reformed, those whom we so indecent- and mark the prediction and event: your house is
ly rebuked.                                     left unto you desolate-Is now irrevocably consignVerses 33-35. Nevertheless, Imust twalk to-day, ed to desolation and destruction. For verily I say
&c.-Notwithstanding all that he can do, I shall, for unto you-I will quickly cease my labours among
the short time I have left, do the works of Him that you, and withdraw from you in such righteous dissent me, without being afraid of any man; because  pleasure, that ye shall not see me until the time come
my life cannot be taken from me till the time come, when, taught by your calamities, ye shall be ready
which is appointed of God. When that period is and disposed to say, Blessed is he that cometh in
arrived, I shall be offered up, yet not here, but in  the name of the Lord-Wishing in vain for the sucthe bloody city. For it cannot be that a prophet cour of him whom you now despise. See on Matt.
perish out of Jerusalem —That unhappy city, which  xxiii. 37-39. This does not imply that they should
claims prescription for murdering the messengers then or ever see Jesus at all; but only that they
of God. Such cruelty and malice cannot be found  would earnestly wish for the Messiah, and, in the
elsewhere. If a true prophet was put to death, he  extremity of their distress, be ready to entertain
was prosecuted as a false prophet. Now the su- any one who might offer himself under that characpreme courtwhose prerogative it was to judge pro- ter. Compare Luke xvii. 22, 23.
434                                        (28* )                a




Jesus, in the house of a Pharisee,    CHAPTER XIV.   heals a man of dropsy on the sabbath
CHAPTER XIV.
Our Lord, being invited to dine with a Pharisee, (1,) Cures a man who had a dropsy, cautions those present against an
affectation of precedence, and urges them to works of charity, 1-14. (2,) He foretels, in the parable of the great supper,
the rejection of t4e Jews, and the calling of the Gentiles, 15-24. (3,) He urges upon his disciples the necessity of considering the difficulties of religion before they took up a profession of it, 25-35.
A. M. 4037. AND  it came to pass, as he went him, and healed him, and let him  A.M. 4037.
into the house of one of the chief go:
Pharisees to eat bread on the sabbath day,  5 And answered them, saying, b Which of
that they watched him.*                         you shall have an ass or an ox fallen into a
2 And behold, there was a certain man be- pit, and will not straightway pull him out on
fore him which had the dropsy.                  the sabbath day?
3 And Jesus answering, spake unto the law-   6 And they could not answer him again to
yers and Pharisees, saying, a Is it lawful to these things.
heal on the sabbath day?                         7 ~ And he put forth a parable to those
4 And they held their peace. And he took  which were bidden, when he marked how
* Seventeenth Sunday after Trinity, gospel, verse 1 to verse 12. a Matt. xii. 10. —b Exod. xxiii. 5; Deut. xxii. 4; Chap. xiii. 15.
NOTES ON CHAPTER XIV.                  went out of the room. Doubtless our Lord could
Verses 1-4. And it came to pass-About this have accomplished this cure as well by a secret
time, probably just as our Lord was finishing his volition, and so might have cut off all matter of cajourney through Herod's dominions; he went into  villing. But he chose rather to produce it by an
the house of one of the chief Pharisees-Ttvor rov action, in which there was the very least degree of
apXovrwv  aptaatwv, of a certain one of the ruling  bodily labour that could be, because that thus he
Pharisees, that is, of a magistrate, or a member of had an opportunity of reproving the reigning superthe great council, called the sanhedrim. This per- stition of the times.
son probably resided generally in Jerusalem, but   Verses5, 0. And answered them-Accordingly,
had a country-seat in Pereea; and happening to while the Pharisees were considering with themmeet with Jesus while he abode there, he carried  selves how to turn the miracle against him, he dishim home to dinner. The invitation, however, it concerted them by proving the lawfulness of what
appears was insidious; for we are told they watched  he had done from their own practice.  Which of
him-That is, the chief Pharisee and others of his you shall have an ass, 4?c., fallen into a pit on the
sect, who were gathered together for this very end, sabbath day-Will you, for fear of breaking the
watched all his words and actions, in order that they  sabbath, let it pass before ye attempt to draw the
might find something to blame in them, whereby  beast out? and not rather make all the haste you
they hoped to blast his reputation as a prophet. And  can to save its life, though it should cost you a great
behold, there was a certain man before him which deal of work? But the labour of this cure was barely
had the dropsy —Who, having heard that Jesus was that Jesus laid his hand on the man. His argument,
to dine there, had got himself conveyed thither, in  therefore, was what the grossest stupidity could not
hopes of receiving a cure. And Jesus-Answering  overlook, nor the most virulent malice contradict.
the thoughts which he saw arising in their hearts; Our Lord had used the same reasoning before, almost
spake unto the lawyers-The doctors of the law; in the same words, when vindicating the cure of the
and other Pharisees who were then present. Is it man whose hand was withered, Matt. xii. 14; and at
lavfiul to heal on the sabbath day-Can there be another time had urged an argument in effect the
any thing in so benevolent an action, as healing a same, with regard to the cure of the crooked wodistempered person, inconsistent with the sacred  man, Luke xiii. 15. Which may serve, among a
rest required on that day? And they held their variety of other instances, to vindicate several repeace-Not being able, with any face, to deny the  petitions which must be supposed, if we desire to
lawfulness of the action, and yet being unwilling to  assert the exact and circumstantial truth of the
say any thing which might seem to authorize or sacred historians. And they could not answer him
countenance those cures which Christ performed on  again-What he said was so consonant to common
sabbath days, as well as at other times, and which  sense, and common practice, that they had not a
in general they had been well known to censure. word to reply. They were much ashamed, thereAnd he took him-Erzlta6o/evog, taking him by the fore, and vexed at their disappointment, having
hand, or laying his hand on him, he healed him and  gathered themselves together, and invited him in
let him go —ATrevae, sent him away. The moment with a design to insnare him.
that Jesus laid his hand on the man, his complexion    Verses 7-11. And he put forth a parable-The
returned, and his body was reduced to its ordinary  ensuing discourse is so termed, because several parts
size; becoming, at the same time, vigorous and fit of it are not to be understood literally.  To those
for action, as appeared by the manner in which he  which were bidden —From this circumstance, that
a                                                              435




Jesus teaches humility, and              ST. LUKE.                      benevolence to the poor.
A. M. 4037. they chose out the chief rooms; say-   11 d For whosoever exalteth himself A. M. 4037.
A. D. 33. ing unto them,                       shall be abased, and he that humbleth
8 When thou art bidden of any man to a  himself shall be exalted.
wedding, sit not dovwn in the highest room,   12 ~ Then said he also to him  that bade
lest a more honourable man than thou be bid- him, When thou makest a dinner or a supper,
den of him;                                     call not thy friends, nor thy brethren, neither
9 And he that bade thee and him come and  thy kinsmen, nor thy erich peighbours; lest
say to thee, Give this man place; and thou  they also bid thee again, and a recompense
begin with shame to take the lowest room.       be made thee.
10 e But when thou art bidden, go and sit  13 But when thou makest a feast, call f the
down in the lowest room; that when he that poor, the maimed, the lame, the blind;
bade thee cometh, he may say unto thee,   14 And thou shalt be blessed: for they canFriend, go up higher: then shalt thou have  not recompense thee: for thou shalt be recomworship in the presence of them  that sit at pensed at the resurrection of the just.
meat with thee.                                  15 T And when one of them that sat at meat
c Proverbs xxv. 6, 7.-d Job xxii. 29; Psalm xviii. 27; Pro- iv. 6; 1 Peter v. 5.  e Proverbs xxii. 16.-f Nehemiah viii.
verbs xxix. 23; Matthew xxiii. 12; Chapter xviii. 14; James 10, 12.
the guests were bidden, and from what is said, verse  absolutely forbid us to invite our friends, our brethren,
12, it appears that this was a great entertainment, to  or kinsfolk, to testify our mutual charity and friendwhich many were invited: which renders it still ship, and how dear our relations are to us; only he
more probable that the meeting was concerted, and  would not have us invite them out of a prospect of
the company chosen with a view to insnare Jesus. a compensation from them again, but to prefer the
When he marked hotw they chose out the chief rooms exercising of our charity to them who cannot re-fplproiKoltata, the chief seats. The pride of the  compense us. As comparative particles are somePharisees discovered itself in the anxiety which  times in sense negative, so negative particles are
each of them had manifested to get the chief places often in sense only comparative: as Prov. viii. 10, Reat table. Jesus had taken notice of it, and now  ceive mny instructions, and not (that is, rather than)
showed them both the evil and the folly of their be- silver; Joel ii. 18, Rend your hearts, and not (that
haviour, by its consequences. He mentioned this is, rather than) your garments; John vi. 27, Lain particular, that pride exposes a man to many af- bour not for the meat that perisheth, but for that
fronts, every one being desirous to mortify a vain  which endureth, &c. So here, Be not so much conperson; whereas humility is the surest way to re- cerned to call thy friends as to call the poor. 2d,
spect. The general scope of what our Lord here  Nor does he lay upon us a necessity, by this presays is, (not only at a marriage-feast, but on every  cept, to call the lame, the blind, or the maimed to
occasion,) He that exalteth himself shall be abased, our tables; but either to do this, or what is equivaand he that humbleth himself shall be exalted.  lent to us in respect of charge, and more advantaVerses 12-14. Th7en said he also to him that bade  geous to them and their families, namely, to send
him-In the time of dinner, Jesus directed his dis- them meat or money, to refresh them at home." And
course to the person who had invited him, and show- thou shalt be blessed-MaKcaptor, happy. This will
ed him what sort of people he should bid to his afford thee a much nobler satisfaction than banquets
feasts.  When thou makest a dinner, 4c., call not can give: for, though they cannot make thee any
thy friends-That is, I do not bid thee call thy  recompense in the same way, their prayers shall defriends, or thy rich neighbours. Our Lord leaves scend in blessings on thy head; and besides all the
these offices of courtesy and humanity as they were, pleasure thou' wilt find in the exercise of such beneand teaches a higher duty. Or, "by no means con- ficence, thou shalt be abundantly recompensed at
fine thy hospitality to thy rich relations, acquaint- the resurrection of the just, if thy bounties proceed
ance, and neighbours, lest the whole of thy reward  from a principle of faith and piety.
be an invitation from them to a like entertainment."    Verse 15. When one of them  that sat at meat
So Macknight: but surely it is also implied in this heard these things, being touched therewith, he
precept of our Lord, that we should be sparing in  said, Blessed is he that shall eat bread in the kingentertaining those that need it not, in order that we.dom of God-Blessed is the man who shall live in
may assist those that do need, with what is saved  the time of the Messiah, and share the entertainfrom those needless entertainments. Lest a recom- ments he will prepare for his people, when these
pense be made thee-This fear is as much unknown  virtues of humility, condescension, and charity shall
to the world as even the fear of riches. But when  flourish in all their glory.  To eat bread, is a wellthou nakest afeast, call the poor-Have tables also  known Hebrew phrase for sharing in a repast,
for the poor, that they may partake of thy enter-.whether it be at a common meal or at a sumptuous
tainments. Dr. Whitby's observations on this pas- feast. The word bread is not understood as suggestsage are worthy of attention. 1st,6 Christ doth not ing either the scantiness or the meanness of the fare.
436                                                              a




Jesus foretels the rejecting of the Jewvs,  CHAPTER XIV.          and the calling of the Gentiles.
A. M. 4037. with him heard these things, he said   17 And h sent his servant at supper- A. M. 4037.
A. D. 33.                                                                              A. D. 33.
unto him, f Blessed is he that shall time, to say to them  that were bideat bread in the kingdom of God.                 den, Come, for all things are now ready.
16 g Then said he unto him, A certain man   18 And they all with one consent began to
made a great supper, and bade many:              make excuse.  The first said unto him, I have
f Rev. xix. 9.                           g Matt. xxii. 2.  h Prov. ix. 2, 5.
"The kingdom of God, here, does not signify the  hope, and joy for the affections; bread to nourish
kingdom of heaven in the highest sense, but only  and strengthen, wine to cheer and exhilarate the
the kingdom of the Messiah, of which the carnal soul and all its powers and faculties. Observe, reaJew here speaks, according to the received sense of der, there is in Christ, and in the truth and grace
his nation, as of a glorious temporal kingdom, in  displayed in, and communicated by his gospel, what
which the Jews should lord it over the Gentile  will be food, nay, and a feast, a rich and agreeable
world, enjoy their wealth and be provided with all feast, for the soul of man that knows its own capatemporalblessings and delights, in which they placed  cities, for the soul of a sinner that knows its own
their happiness."-Whitby. Thus also Dr. Camp- necessities and miseries. This provision is called a
bell, who assigns the following reasons for under- stepper, because in those countries supper-time was
standing the expression in the same light: " 1st, the chief time for feasts and entertainments of all
This way of speaking of the happiness of the Mes- kinds, when the business of the day was finished.
siah's administration suits entirely the hopes and  The manifestation of gospel grace to the world was
wishes which seem to have been long entertained  made in the evening of the world's day, and the fruiby the nation concerning it. 2d, The parable which, tion of the fulness of that grace in heaven is reservin answer to the remark, was spoken by our Lord, ed for the evening of our day. And bade manyis on all hands understood to represent the Christian  To this feast, which is prepared for all people, Isa.
dispensation. 3d, The obvious intention of that xxv. 6, God had given a general invitation by the
parable is, to suggest the prejudices which, from no- light of reason and conscience, by the secret influtions of secular felicity and grandeur, the nation in  ences of his Spirit, and the dispensations of his progeneral entertained on that subject; in consequence  vidence; and the whole nation of the Jews he had
of which prejudices, what in prospect they fancied  especially and particularly invited by his servants
so blessed a period, would, when present, be exceed- the prophets. And at supper-tiqne he sent his seringly neglected and despised; and, in this view, vant-At the opening of the gospel dispensation, he
nothing could be more apposite, whereas there ap- sent the harbinger of the Messiah, John the Bappears no appositeness in the parable on the other tist, the Messiah himself, his Son and servant, with
interpretation;" that is, on understanding the king- his servants, the apostles: first twelve, and then
dom of God, in the preceding remark, as signifying  seventy, he sent through all parts of the country,
the kingdom of future glory.                     during the time of Christ's personal ministry. And
Verses 16, 17. Then said he, A certain man, &c. when the Christian mysteries were finished; when
-He delivered the following parable to show the  sin was expiated by the death of Christ, death overperson who made the remark, and others, that how  come by his resurrection, and the truth of the gosgreat soever the happiness would be of those who  pel sealed and confirmed by both; when a way into
should share the blessings of the Messiah's king- heaven was opened by his ascension, and the Holy
dom, yet that many, who, under mistaken notions  Ghost, in his gifts and graces, obtained for his folof it, professed to desire it, were under the force of lowers, by his intercession: when the gospel church
such carnal prejudices that, though it would be of- was planted, and this rich provision was ready to be
fered to them with every circumstance that would  served up on a gospel table,-those who before had
recommend it, they would in fact slight, yea, and re- been invited were more closely and earnestly pressject it, and that with disdain, preferring carnal to  ed to come in immediately, and partake of the
spiritual blessings, a kingdom of this world to one bounty of their great Master. Such was the call
related to another; while, in the mean time, the  given to the Jews in Jerusalem and Judea, at and
Gentiles would embrace the gospel with cheerfulness, after the day of pentecost, by the apostles and other
and thereby be prepared to sit down with Abraham, Christian ministers; such was that which was afterIsaac, and Jacob, in the abodes of the blessed. The  ward given to the Gentile nations, and such is the
parable of the marriage-feast, recorded Matt. xxii. call now given to us. Its language is, all things are
1-14, (where see the note,) was evidently spoken  note ready, therefore comne to the feast; to come to
with the same view, though on a different occasion. which, in the gospel language, is to repent of sin,
iMade a great supper-By this is evidently meant and believe in Christ. Thus John the Baptist, and
the rich and abundant provision which God has thus our Lord and his apostles, invited men to the
made in his gospel for the spiritual wants of man- gospel feast, saying, The kingdom  of God is at
kind, termed a feast of fat things, Isa. xxv. 6, hand, 7yyzuce, hath approached, or is come: Repent
(where see the notes, as also on Isa. Iv. 1, 2;) a ye, and believe the gospel.
feast of truth and information for the understanding,   Verses 18-20. And they all with one consent —Aro
of pardon and peace for the conscience, of love,,utac is all that is in the original. It seems most naa                                                               437




Many who were invited to the             ST. LUKE.              great supper, excuse themselves.
A M. 4037. bought a piece of ground, and I must  20 And another said, I have mar- A. M. 4037.
A. D. 33.                                                                             A. D. 33.
needs go and see it: I pray thee have  ried a wife: and therefore I cannot
me excused.                                     come.
19 And another said, I have bought five   21 So that servant came, and showed his lord
yoke of oxen, and I go to prove them: I pray  these things.  Then the master of the house
thee have me excused.                           being angry, said to his servant, Go out quickly
tural to supply the ellipsis by the word yvwOug), con- to their friend, and contempt of his entertainment.
sent, as our translators have done, an interpretation  No wonder, therefore, that he was very angry when
maintained by Beza and Wolfius. Began to make his servant returned and brought him their answer."
excuse-As if by mutual agreement they had all -Macknight. We may observe, further. respecting
contrived to put a slight upon the entertainment, and  these excuses, that the things which were the matter
to affront him that had kindly provided it, and in- of them were not only little things, and of small
vited them to partake of it.  Thefirst said, Ihave  concern, comparatively speaking, and things which
bought a piece of ground, 4c., and another, I have  might have been easily done at another time, which
bought five yoke of oxen-" It is a beautiful circum- would not have interfered with this important invistance that our Lord here represents both these bar- tation; but they were lawful things. Each of the
gains as already made; so that going to see the farm  actions here alleged, in behalf of the refusal of these
and to prove the oxen that evening, rather than the persons to attend the feast, was wholly lawful: there
next morning, was merely the effect of rudeness on  was nothing criminal in any of them. They were
the one hand, and of a foolish, impatient humour on  such as might well be, and are constantly done, in
the other; and could never have been urged, had  perfect consistency with embracing the gospel and
they esteemed the inviter, or his entertainment, its blessings. But these men rendered the things
Accordingly, it is commonly found in fact, that men  which were otherwise lawful and innocent, criminal
neglect the blessings and demands of the gospel, and destructive by their abuse. And, while they
not for the most important affairs in life, with which  were kept by means of them from the royal feast,
they seldom interfere; but to indulge the caprice  they became the cause of their utter ruin. It was
and folly of their own tempers, and to gratify the  a wise saying of Judge Hale's (see his Life) that
impulse of present passions, sometimes excited on  "we are ruined by things allowed." People's trades
very low occasions."-Doddridge. Another said, I  and families, and the necessary avocations of life,
have married a wife, 4c., I cannot come-" As the  by the too great anxiety wherewith they are pursued
process of the parable represents a wise and good  and regarded, become as powerful obstacles to the
man offended with this excuse among the rest, we  experience and practice of true religion, and as much
must suppose something either in the circumstance  prevent men's eternal salvation, as grosser sins. We
of receiving the message, or of appointing the time  have proof of this every day: while men, engaged
for entertaining company on his marriage, which  in pursuits otherwise laudable, by their too close
implied a rude contempt of the inviter, and made  attachment to them, withdraw their minds totally
the reply indecent. It was not necessary to descend  from God, and from heaven, and neglect that which
to such particulars."  " If the first of the persons  to regard duly would forward and advantage even
here invited had had so important an affair to trans- their temporal concerns. To provide for a family,
act as the purchasing of a farm, or the second the  to prosecute industriously and honestly the business
buying of five yoke of oxen, or the third the mar- of a man's calling, to be faithful to his wife, and to
rying of a wife, and if these affairs had come upon  take care of his children, are certainly high and
them unexpectedly, the very evening they had pro- commendable duties, enjoined by God, and amiable
mised to spend at their rich neighbour's house; but in the sight of men. But when these, or any of
especially if these affairs could not have been de- them, are loved and pursued with such attachment
iayed without missing the opportunity of doing  and intenseness as to prevent our complying with
them, their excuses would have been reasonable. the gracious invitations of God; to alienate our
But none of all these was the case. The farm and  minds from Christ and the gospel; to keep us from
the oxen were already purchased, and the wife was the due and regular discharge of our duty to our
married; so that the seeing of the farm, and the  God and Redeemer; —then, how laudable soever our
proving of the oxen, were pieces of unreasonable  pursuits may be, how honest and upright soever our
curiosity, which might easily have been deferred till employments, truth it is, they will as certainly exnext morning. And with respect to the new-married  clude us from the joys of our Lord, and his eternal
man's pretending that he could not leave his wife  feast; xill as certainly draw down his wrath upon
for a few hours, it was such an excess of fondness us, as if our neglect of him proceeded from any
as was perfectly ridiculous; not to mention that he  cause more criminal.
ought to have thought of this, when the invitation    Verses 21-24. So that servant came, and showed
was sent him the preceding day. Wherefore, their his lord these things-So ministers ought to lay berefusing so late to come to their rich friend's supper, fore the Lord in prayer the obedience or disobedion such trifling pretences, was the height of rude- ence of their hearers.  Then the master of the
ness, inasmuch as it implied the greatest disrespect house —Who  had made the entertainment; being
43.8                                                              a




By the parable of the great supper,   CHAPTER XIV.          is shown the rejection of the Jews.
A. M. 4037. into the streets and lanes of the city, out into the highways and hedges, A. M. 4037.. D. 33. and bring in hither the poor, and the and compel them  to come in, that
maimed, and the halt, and the blind.           my house may be filled.
22 And the servant said, Lord, it is done as   24 For I say unto you, i That none of those
thou hast commanded, and yet there is room.   men which were bidden, shall taste of my
23 And the lord said unto the servant, Go  supper.
iMatt. xxi. 43; xxii. 8; Acts xiii. 46.
angry-As he reasonably might be, to-see such an  Paul expresses it, to the Gentiles, and to offer them
affront put upon his splendid preparations, and such  the blessings of the gospel, though as unlikely to be
an ungrateful return made for the peculiar kindness called into the Church of Christ, as vagrants in the
and respect he had shown, in sending for these highways are to be invited to a feast at a nobleman's
guests; said to his servant, Go out quickly into the house. As to the clause, Compel them to coane in,
streets, &c.-Being of a benevolent and generous "How vainly," says Whitby, "these words are
disposition, he determined that preparations so great brought to prove, that men may be compelled by
should not be made in vain: and since those for the secular arm to embrace the true faith, appears,
whom they were first intended slighted the favour, Ist, From the nature of a banquet, to which no man
he resolved that a great number still should be made is compelled by force, but only by the importunity
happy with his supper, though they were of the of persuasion: 2d, From the scope of the parable,
poorer sort, nay, and diseased too; and the rather, which respects the calling of the Gentiles, whom
because the persons of this class, upon whom he only Mohammedans think fit by force of arms to
proposed to bestow his supper, had never partaken of compel to the faith." Indeed, the word avaytaaov,
such a meal before. He therefore ordered his servant rendered compel, frequently, as Elsner has shown,
to go as fast as he could into the streets and lanes of signifies only, pressing persuasion. And it certainly
the city-Where the poor used to be, and to bring  cannot here imply that any external violence was
them all in, however maimed, or halt, or blind they  to be used with these persons; for only a single
might be. The servant readily went as directed, and  servant was sent out to them, who surely was not
quickly returned, saying, Lord, it is done as thou capable of forcing so great a multitude to come in,
hast commanded-These poor, distressed people, as was necessary to fill his lord's house. The proare come in, and have sat down at the table. per meaning of the expression, therefore, here is,
Many of the Jews were obedient to the gospel call, Use the most powerful persuasion with them; and
and were brought to God, and became members of so it fitly denotes the great efficacy of the apostle's
the Church of Christ; but not the scribes and Pha- preaching to the idolatrous Gentiles, whereby vast
risees, and such as Christ was now at dinner with, numbers of them were prevailed with to embrace
but such as are here mentioned, the poor of this the gospel. Indeed, force has no manner of influworld, and the afflicted; or such as were figuratively  ence to enlighten men's consciences; so that, though
represented by them, the publicans and sinners. one should pretend to believe, and should actually
And yet there is room —The supper being great, and  practise a worship contrary to his opinion, it could
the hall of entertainment spacious, all those whom  never please God, being mere hypocrisy. Those,
the servant happened to find in the streets and lanes therefore, who suppose that this passage of the paof the city did not fill the tables.  Wherefore, rable justifies the use of external violence in matters
knowing that his lord's intention was to make as of religion, are grossly mistaken. For I say unto
many happy with this feast as possible, he came and  you, that none, &c.-This declaration of the master
told him there was still room for more. The lord  of the house refers to the commands given to his
said, Go out into the highways and hedges, &c.-  servant, verses 21, 23. Because he had determined
The benevolence and generosity of this great lord  to reject and abandon those first invited, therefore
were such, that he could not be easy till as many  his servant was ordered to go out and gather guests
people were brought in to partake of his supper as from the streets and lanes, and then from the highhis house, with all the apartments where tables could  ways and hedges. None of those men which were
be placed, would contain. Wherefore he ordered  bidden shall taste of my supper-This is like that
his servant to go even out of the city, to the high- sentence which God passed on those ungrateful Isways and hedges leading into it, where beggars raelites who despised the pleasant land. He sqware
usually had their stations; and to use the most ear- in his wrath that they should not enter into his rest
nest entreaties with those who showed any unwil- -What is here intended is, that, because the Jews
lingness, in order that his house might be filled with  rejected Christ and his gospel, they were given up
guests. Thus the apostles, and first preachers of by God to hardness of heart, and a reprobate mind.
the gospel, were not to confine their labours to the  " Grace despised," says Henry, " is grace forfeited,
towns and cities of Judea, but extend them to all like Esau's birthright. They that will not have
parts of the country, and invite to the gospel feast Christ when they may, shall not have him when
persons of all descriptions: or rather, being rejected  they would. Even those that were bidden, if they
by the Jews, they are here commanded to turn, as slight the invitation, shall be forbidden. When the
a                                                            439




The necessity of counting the          ST. LUKE.                cost before we begin to build.
A. M. 4037. 25 ~f And there went great multi- tion, and is not able to finish it, all A. M. 4037.
A. D. 33.                                                                          A. D. 33.
tudes withohim: and he turned. and  that behold it begin to mock him,
said unto them,                                30 Saying, This man began to build, and
26 k If any man come to me, 1 and hate  was not able to finish.
not his father, and mother, and wife, and chil-  31 Or what king going to make war against
dren, and brethren, and sisters, m yea, and his another king, sitteth not down first, and conown life also, he cannot be my disciple.      sulteth whether he be able with ten thousand
27 And   whosoever doth not bear his cross, to meet him  that cometh against him  with
and come after me, cannot be my disciple.     twenty thousand?
28 For o which of you, intending to build a   32 Or else, while the other is yet a great
tower, sitteth not down first, and counteth the  way off, he sendeth an ambassage, and desireth
cost, whether he have sufficient to finish it?    conditions of peace.
29 Lest haply after he hath laid the founda-   33 So likewise, whosoever he be of you that
k Deut. xiii. 6; xxxiii. 9; Matt. x. 37.  l Rom- ix. 13.    nMatt. xvi. 24; Mark viii. 34; Chap. ix. 23; 2 Tim. iii. 12.
m Rev. xii. 11.                               o Prov. xxiv. 27.
door is shut, the foolish virgins will be denied en- sider how prudence would lirect them to act in
trance."  Only, the reader must remember, that not other cases of importance. The most thoughtless
the condition of individuals, but the general state of person among you, as if he had said, will not resolve
the nation is here described; in which view, the  on a matter of such importance as the building of a
parabolical representation is perfectly just, notwith- house, without previously calculating the expense;
standing many individual Jews have believed on  because you know that the builder who begins withChrist, and obtained eternal life.            out counting the cost, being obliged to leave off for
Verses 25-27. And there went great multitudes want of money, exposes himself to the ridicule of
with him-It seems they accompanied him from  all passengers who look on the half-finished edifice.
place to place, with eager desire, doubtless, to have In like manner, the king who declares war without
the Messiah's kingdom erected; proposing to them- comparing his forces with those of his enemy, and
selves all manner of wealth and temporal advantage  considering whether the bravery of his troops, and
therein. One day, therefore, as they were on the  the conduct of his generals, will be able to make up
road with him, he thought fit to show them plainly  what he wants in numbers, is sure to be ingloriously
their mistake: he turned and said, If any man  defeated, unless he humbly sue for peace before the
come to me, and hate not, &c.-As all the hopes of matter comes to an engagement.  So likewisetemporal felicity under his reign, which his disciples Like the person who began to build and was not able
entertained, were to be blasted; as he himself was to finish; or like the king who, being afraid to face
to suffer an ignominious death; and as they were to  his enemy, sends an embassy and desires terms of
be exposed unto all manner of persecutions, he de- peace; whosoever he be of you that forsaketh not all
dared publicly to the multitude, that,' if they pro- that he hath-Who does not engage so earnestly
posed to be his disciples, it was absolutely necessary  and resolutely in his Christian warfare, as to hold
that they should prefer his service to every thing in  all things cheap in comparison with life eternal, and
the world, and by their conduct show that they  be ready to forsake them when I call him to it; he
hated father, and mother, and wife, and children, cannot be my disciple-He cannot be acknowledged
that is to say, loved the dearest objects of their af- by me as such, because my disciples willbe exposed
fections less than him. As in this, so in several to such trials, to sfuch reproaches, losses, imprisonother passages of Scripture, the word hatred signi- ments, tortures, and martyrdoms, that unless they
fies only an inferior degree of love. Father and  prefer me, and the cause in which I am engaged, to
mother, and other relations, are particularly men- all visible and temporal things whatever, they certioned by our Lord, because, as matters then stood, tainly will not steadily adhere to me, or continue
the profession of the gospel was apt to set a man at faithful and constant in my service. " Christ does
variance with his nearest relations.  Whosoever not here require that we should actually renounce
doth not bear his cross, &c. —See on Matt. x. 37, 38. these [temporal] things, but that our heart and our
Verses 28-33. Which of you, intending to builda  affections should be so taken off from them, that we
tower, (the word 1rvpyor here signifying the same  always love them less than we love him; and be alas the Hebrew migdol, seems to denote any great ways ready to part with them when we cannot keep
building whatever,) sitteth not down first and count- them without making shipwreck of faith and a good
eth the cost-To illustrate the necessity of their conscience."-Whitby. To the same purpose Baxweighing deliberately, whether they were able and  ter: " A man cannot be Christ's disciple if he preprepared to bear all their losses and persecutions to  fer not the kingdom of heaven before all worldly
which the profession of the gospel would expose  interest, and forsake it not all comparatively, in 5sthem, which indeed was the only term on which  teem and resolution now, and in act when he is callthey could be his disciples, he desired them to con- ed to it." " It wasin this sense that the apostles unlder440                                                            a




Unzsavoury salt is worthless.            CHAPTER XV.                     Parable of the lost sheep.
A.M. 4037. forsaketh not all that he hath, he   35 It is neither fit for the land, A.M. 4037.
A. D. 33.                                                                                 A. D. 33.
cannot be my disciple.                  nor yet for the dunghill; but men
34 T P Salt is good: but if the salt have lost cast it out.  He that hath ears to hear, let
his savour, wherewith shall it be seasoned?       him hear.
PMatt. v. 13; Mark ix. 50.
stood their Master: for though they are said to have  very insignificant: for, though salt in general is a
forsaken all and followed him, they still retained the  good thing, and my servants, as I formerly intimated
property of their goods, as is evident from the men- (see on Matt. v. 13,) are the salt of the earth; yet
tion that is made of John's house, into which he  I must again add, if the salt have lost his savour
took our Lord's mother, after the crucifixion; and  -Or be grown insipid, how can its saltness be refrom Peter and the other disciples prosecuting their stored to it? or what can recover those whom  my
old trade of fishing, with their boat and nets, after gospel will not influence and reclaim? It is neither
their Master's resurrection: nevertheless, though fit for the land, &c.-As insipid salt is such a vile
they thus retained the use and dominion of their and worthless thing, that it is neither fit to be used
property, they had truly forsaken all, in the highest of itself, as manure for the land, nor even to be
sense of their Master's precept, being ready, at his  cast upon the dunghill, to be there mixed with
call, to leave their families, occupations, and posses- other manure; but men cast it out-It is thrown out
sions, as often and as long as he thought fit to em- of doors, and trampled under foot like mire in the
ploy them in the work of the gospel. Upon the  streets. So you, my disciples, will be no less useless
whole, therefore, it appears, that the renunciation  and contemptible, if, under the advantages and
and self-denial which Christ requires, does not obligations of a Christian profession, you are desticonsist in actually parting with all before he  tute of a true principle of integrity and piety, of
calls us to do so, but in being disposed to part which you will certainly be destitute if you do not
with all, that when he calls we may do i-.;; See  thus deny yourselves, and stand disposed to forsake
Macknight.                                        all for my sake and the gospel's, as far as, and whenVerses 34, 35. Salt is good-If you are not my  ever, I shall call you to it. See notes on Mark ix.
disciples indeed, your outward profession will be  49, 50.
CHAPTER XV.
Publicans and sinners flock round our Lord, and he, (1,) Vindicates his readiness to receive them, by the parables of the
lost sheep and a piece of money, 1-10. (2,) He further pursues the design of the preceding parables, by delivering that
of the prodigal son, 11-32.
A. M. 4037. THEN'a drew near unto him  all   3 T And he spake this parable unto A. M. 4037.
A. D. 33.' the publicans and sinners for to  them, saying,                            A.D. 33.
hear him.                                          4 c What man  of you  having a hundred
2 And the Pharisees and scribes murmured, sheep, if he lose one of them, doth not leave
saying, This man receiveth sinners, b and eat-  the ninety and nine in the wivderness, and go
eth with them.                                    after that which is lost, until he find it?
* Fifth Sunday after Trinity, gospel, verse 1 to verse 11.   a Matt. ix. 10.  b Acts xi. 3; Gal. ii. 12.  e Matt. xviii. 12.
NOTES ON CHAPTER XV.                   risee, which, being the sabbath day, would give the
Verse 1. Then drew near unto him all the publi-  publicans, who on other days were employed in
cans and sinners-That is, some of all the different their office, a more convenient opportunity of atclasses of publicans, or all those of that place, and  tending. And the Pharisees and scribes murnmursome other notorious sinners; for to hear him-   ed, &c. —Thinking this behaviour of our Lord inBeing influenced to do so through the condescen- consistent with the sanctity of a prophet, they were
sion and kindness which he manifested toward all much displeased with him for it, and murmured at
descriptions of persons, the most abandoned not that charitable condescension, which ought rather
excepted. Some suppose they came bya particular to have given them joy.
appointment from all the neighbouring parts. But   Verses 2-7. And he spake this parable —That he
as Luke goes on in the story, without any intima- might justify his conversing freely with sinners, in
tion of a change, either in the time or the scene of order to their reformation and salvation, he spake
it, it is most probable that these discourses were de- the parable of the lost sheep, which he had delivered
livered the same day that Christ dined with the Pha- once before, and also two other parables, which all
a                                                                 441




Pa;,able oJ the                         ST. LUKE.                              piece of silver.
A. M. 4037. 5 And when he hath found it, he of silver, if she lose one piece, doth A. M. 4037
A. D. 33.                                                                             A. D. 33
layeth it on his shoulders, rejoicing.   not light a candle, and sweep the
6 And when he cometh home, he calleth to- house,  and  seek  diligently  till  she  find
gether his friends and neighbours, saying unto  it?
them, Rejoice with me; for I have found my   9 And when she hath found it, she calleth
sheep d which was lost.                         her friends and her neighbours together; say7 I say unto you, that likewise joy shall be ing, Rejoice with me; for I have found the
in heaven  over one sinner that repenteth, piece which I had lost.
e more than over ninety and nine just persons   10 Likewise, I say unto you, There is joy
which need no repentance.                       in the presence of the angels of God over one
S ~I Either what woman having ten 1 pieces sinner that repenteth.
d 1 Pet. ii. 10, 25.  e Chap. v. 32.  1 Drachma, here trans- cometh to seven pence halfpenny, and is equal to the Roman
lated a piece of silver, is the eighth part of an ounce, which penny; Matt. xviii. 28.
declare, in direct contrariety to the Pharisees and  not in such danger: so do the holy inhabitants of
scribes, in what manner God receiveth sinners. heaven rejoice in the conversion of the most abanWhat man having a hundred sheep, &c.-See note  doned sinners. Yea, and God himself so readily
on Matt. xviii. 12-15. Doth not leave the ninety  forgives and receives them, that he may be repreand nine in the wilderness-Where they used to  sented as having part in the joy."  It must be obfeed. All uncultivated ground, like our commons, served, however, that, as the design of the parable
was by the Jews termed wilderness, or desert, in  is to represent divine things by images taken from
distinction from arable and enclosed land: and go  the manners of men, what is here said must be unafter that which is lost-In recovering a lost soul, derstood as spoken with allusion to human passions,
Christ, as it were, labours. May we not learn from  which are much more sensibly affected with the obhence, that to let them alone, who are in sin, is both  taining of what was long and vehemently desired,
unchristian and inhuman?  And when he hath found  or with the gaining of that which was looked upon
it-After a long and tedious search, he layeth it on  as lost, than with the continuance of the good long
his shoulders, rejoicing, as a man in such circum- enjoyed. And when such passions are ascribed to
stances naturally would.  And calleth together God, they are to be taken in a figurative sense, enhis friends andneighbours-Who hadbeeninform- tirely exclusive of those sensations which result
ed of his loss, and grieved on account of it: saying, from the commotions of animal nature in ourselves.
Rejoice-With me, for my labour and search have   Verses 8-10. Either what woman-As if he had
not been in vain; I have found my sheep which  said, To illustrate the matter by another obvious,was lost - To my great joy, especially as I was ready  similitude, that it may yet more powerfully strike
to despair of finding it. Likewise joy shall be in  your minds, what woman, having ten pieces of
heaven-First, in our blessed Lord himself, and  silver-Though each of them  but of the value
then among the angels of God, and the spirits of of a drachma; or about seven pence halfpenny,
just men, perhaps informed thereof by God himself, and the whole only about six shillings three pence
or by the angels who ministered to them; over one sterling money: if she lose one piece-Out of her
sinner-Over one gross, open, notorious sinner; little stock; doth not light a candle, &c. —Will not
that repenteth —That is thoroughly changed in  immediately make search for it, and take all possiheart and life; more than over ninety and nine  ble pains to find it. And when she hath found it,
just —Atcatotc, righteous persons, who need no re- calleth her female friends-To acquaint them with
pentance-No such universal change of mind and  her good success, concluding it will be agreeable
character, having been the subjects of it in their news tothem. It mightseem hardlyworthwhile to
childhood or youth. It cannot, as Dr. Doddridge  ask the congratulation of her friends on so small
justly observes, be our Lord's meaning here, that an occasion as finding a drachma; but it is repreGod esteems one penitent sinner more than ninety  sented as the tenth part of her little stock, and the
and nine confirmed and established saints; (who  impressible and social temper of the sex may, perare, undoubtedly, the persons spoken of as needing  haps, be considered as adding some propriety to the
no repentance, or no universal change of heart and  representation. Likewise, there is joy in theprelife, inr which sense the word jeravota is commonly  sence of the angels of God, &c.-We may conclude
used;) for it would be inconsistent with the divine  from hence, that, at least in some extraordinary cases,
wisdom, goodness, and holiness to suppose this. the angels are, either by immediate revelation, or
But it is plainly as if he had said, " As a father otherwise, informed of the conversion of sinners,
pcculiarly rejoices when an extravagant child, sup- which must, to those benevolent spirits, be an ocposed to be utterly lost, is brought to athorough sense  casion of joy; nor could any thing have been sugof his duty, and is effectually reformed; or, as any  gested more proper to encourage the humble peniother person who has recovered what he had given  tent, to expose the repining Pharisee, or to animate
up for gone, has a more sensible satisfaction in it all to zeal in so good a work, as endeavouring to
than in several other things equally valuable, but promote the repentance and conversion of others.
442                                                             a




Parable of the                         CHAPTER XV.                               prodigal son.
A. M. 4037.  11 ~ And he said, A certain man  ney into a far country, and therewasted A. M. 4037.
A. D. 33.                                                                             A D. 33.
had two sons:                         his substance with riotous living.
12 And the younger of them  said to his fa-  14 And when he had spent all, there arose a
ther, Father, give me the portion of goods mighty famine gin that land; and he began to
that falleth to me. And he divided unto them  be in want.
f his living.                                    15 And he went and joined himself to a citi13 And not many days after, the younger zen of that country; and he sent him into his
son gathered all together, and took his jour- fields to feed swine.
fMark xii. 44.                                 gAmos viii. 11, 12.
Indeed this part of both these parables is finely  ging every sincere penitent, by moving representaimagined. The angels, though high in nature, and  tions of the divine mercy. A certain man had two
perfect in blessedness, are represented as bearing a sons-Now grown up to manhood; and the younger
friendly regard to, and as having exact knowledge  of them —Fondly conceited of his own capacity to
of, many things done here below. Thus, from men's manage his affairs, and impatient of the restraint he
conduct in the common affairs of life, described in  lay under in his father's house; said to his father,
these parables, Christ proves it to be the general Give me the portion of goods that falleth to me-As I
sense of mankind, that every sinner should be am now come to years of discretion, I desire thou
sought after by the teachers of religion. For, as wouldst give into mine own hands that portion of
men are so moved with the loss of any part of their thine estate, which, according to an equitable disproperty, that they seem to neglect what remains tribution, falls to my share. See here, reader, the
while they are employed in endeavouring to re- root of all sin, a desire of disposing of ourselves
cover what happens to be missing; and, when they  independently of God! And he divided unto them
have found it, are so overjoyed, that, calling their his living-Gave them his chief stock of money,
friends, to whom they had given an account of their reserving the house and estate in his own hands.
misfortune, they tell them the good news, that they  " It is plain no significant sense can be put on this
may rejoice with them; so the servants of God  circumstance of the parable, as referring to the disshould labour with the greatest solicitude to recover pensations of God to his creatures. It is one fat
whatever part of his property is lost, namely, his those many ornamental circumstances which ii
reasonable creatures, who, having strayed from him, would be weakness over-rigorously to accommodate
are in danger of perishing eternally.  And they  to the general design."-Doddridge.
have powerful encouragement to do so, as the re-   Verses 13-16. And not many days after, the
formation of a single sinner occasions more joy in  younger son gathered all together —Having gotten
heaven than the steadfastness of ninety and nine  possession of his fortune, he lost no time, but, gathrighteous persons. By this circumstance, likewise, ering together all he had, took his journey into a
he insinuated that the Pharisees, who pretended to  far country-That he might be wholly from under
more holiness than others, instead of repining at his the eye of his parent, who was a person of great
conversing with, and instructing sinners, ought to  piety, and be freed from the restraints of religion,
have imitated the example of the heavenly beings, he went into a distant land, among the heathen,
and to have rejoiced to find these men delighted  (verse 15,) where was neither the knowledge nor
with his company and discourses, who enjoined them  worship of God, choosing such companions as were
a much stricter life than they hitherto had been used  most agreeable to his vicious inclinations, and, conto, inasmuch as this was a certain token of their re- nected with these, he wallowed in unbounded riot
pentance, and seemed to promise a speedy and  and debauchery. Thus sinners, through a spirit of
thorough reformation. The drift of both parables infidelity, independence of God, pride, self-conceit,
is to show, that the conversion of sinners is a thing  and the love of pleasure, soon go far from God, far
highly acceptable to God, and, consequently, that from his favour and image; far from the fear and
whatever is necessary thereto is so far from being  love of him, and all design and desire of pleasing
inconsistent with goodness, that it is the very per- him: and in this state of alienation and distance
fection and excellence of it. Dan. xii. 3.      from him, employ to his dishonour the time and
Verses 11, 12. And he said, &c.-Christ delivered  talents he had intrusted them with, to be used for
next the parable of the lost or prodigal son: "which  his glory,;Wvrec a7corec, living intemperately, impruof all his parables," says Dr. Macknight, "is the  dently, foolishly, as the word implies, not considermost delightful, not only as it enforces a doctrine  ing that God will call them to an account for their
incomparably joyous, but because it abounds with  abuse of his gifts. And when he had spent allthe tender passions, is finely painted with the most When this wretched course of intemperance, riot,
beautiful images, and is to the mind what a charm- and folly had clouded his understanding, weakened
ing and diversified landscape is to the eye."  In this his memory, vitiated his affections, brought infirmity
parable our Lord pursues the same design as in the  and disease upon his body, and he had squandered
two preceding ones: namely, that of vindicating  away the whole property he had received of his
himself in conversing with publicans and sinners, of father, it so happened, through the righteous judgreproving the envyof the Pharisees, and of encoura- ment of God upon him, that there arose a mighty
a                                                               443




Wretchedness of the prodigal son;      ST. LUKE.            he resolves to return to his father.
A. M. 4037. 16 And he would fain have filled his bread enough and to spare, and I A. M. 4037
A. D. 33.                                                                          A. D. 33.... belly with the husks that the swine perish with hunger!                     A
did eat; and no man gave unto him.              18 I will arise and go to my father, and will
17 And when he came to himself, he said, say unto him, Father, I have sinned against
How many hired servants of my father's have  heaven, and before thee,
famine in that land-Where he sojourned; and he mad intoxication of sensual pleasure; when the
began to be in want —Of the very necessaries of great distress he was in brought him at length to
life. Observe, reader, in that country which is far think and reflect on his unhappy condition, and
from God; in that state of heart and life, in which  to retrace the steps that had brought him into it; he
men are alienated from the knowledge and love of said-Namely, in his heart; How many hired serhim, and shut out from all intercourse with him, vants of my father's-The meanest in his family,
they will ere long find a mighty famine arising, and  the very day-labourers; have bread enough and to
will be in extreme want of every thing calculated  spare-Have more meat than they can use. Even
to make them happy. And went and joined him- the hired servants in God's house are well provided
self to a citizen of that country-Finding no shelter for; the meanest that will but hire themselves into
or relief among those who had been his associates his family to do his work, and depend upon his rein vice, and had shared in the spoils of his substance; ward, shall have all things and abound: the conand yet being unable to brook the mortification of sideration of which should encourage sinners, that
returning home in such circumstances; to keep  have gone astray from God, to think of returning
himself from starving in the famine, he went still to him: and I perish with hunger-I, his child,
farther into the country, that was far from his who have known so many better days, am even
father's house, and submitted to accept the most ready to die with want, not being thought worth
disgraceful employment that a Jew could be en- my food by this unkind master, to whom I have
gaged in; he hired himself to a person, who, think- hired myself. Observe, reader, 1st, All who have
ing such a worthless creature unfit for any better wandered from God, and endeavour to satisfy thempost, sent him into his fields to feed swine, an em- selves with earthly things, whether riches, honours,
ployment to which, howevermean and disagreeable, or pleasures, with worldly pursuits and carnal gratithis unhappy youth, who had once lived in so much  fications, living without God in the world, may
plenty and splendour, was forced to submit. Thus really be said to be beside themselves, for they act
sinners, by wandering far from God, into the ways like persons deprived of their reason. Observe, 2d,
of vice and misery, join themselves to Satan and  Sinners will not come to Christ, and enter into his
his servants, the genuine citizens of that country  service, till they are brought to see themselves just
which is far from God, where they are employed in  ready to perish in the service of sin. And though
ministering to the lusts and pleasures of others, we be thus driven to Christ, he will not therefore rethat is, in feeding the devil's swine. And he would ject us, nor think himself dishonoured by our being
fain have filled his belly with the husks, &c.-The forced to him, but rather honoured by his being apwages he earned by this ignominious service were plied to in a desperate case. I will arise and go to
not sufficient, in a time of such great scarcity, to  my father —Whatever be the consequence, I am repurchase him as much food of any kind as would  solved thatI will no longer remain in this miserable
satisfy the cravings of his appetite.  Being half condition, but will immediately set out on my way
starved, therefore, he often looked on the swine home, if all my little remaining strength can but bring
with envy as they were feeding, and wished that he me to the end of such ajourney. And I will sayunto
could have filled his belly with the husks which  him, Father, Ihave sinned, &c.-That I may be rethey devoured; a circumstance this. which beauti- ceived again, I am resolved to go in all humility, and
fully and forcibly shows the extremity of his misery. confess my crimes to my father, acknowledging that
And no man gave unto him-There was none that I am utterly unworthy to be owned as a son; and
took so much pity upon him as to give him  one will pray to be taken into his house, only as a hired
morsel of food; so sparing did the famine make  servant, and will be contented for the future to
theIn, and so much did every one despise this fool- labour and fare as the servants do, so I may but
ish and scandalous prodigal. Thus sinners would  live in his sight. In saying, Ihave sinned against
fain satisfy themselves with carnal pleasures and heaven and before thee, he meant, that God was inworldly comforts, the husks which the swine eat, jured in the person of his earthly father. And cerbut the endeavour is vain and fruitless, for the en- tainly nature itself teaches this, that whoever is injoyment of no creature can give true happiness to  solent or disrespectful to his parents, rebels against
the intelligent and immortal mind of man, formed  God; who, by making them  the instruments of
and designed to find it in God only.          communicating life to their children, has imparted
Verses 17, 18. And when he came to himself-  to them some of his own paternal honour. In sayWhen the infamy and distress of his present condi- ing, I am no more worthy to be called thy son, he
tion began to lead him into serious consideration; shows, that the idea of his undutiful behaviour was
and he so far recovered the use of his reason, which  strongly impressed on his mind, whereby he was
had before been dethroned and extinguished by the  sensible that he had no title to be treated at home
444




The prodigal son returns to his        CHAPTER XV.          father, who has compassion on him.
A. M. 4037.  19' And am  no more worthy to be sinned against heaven, h and in thy A. M. 4037... called thy son: make me as one of sight, and am  no more worthy to be  A. D 33.
thy hired servants.                             called thy son.
20 And he arose, and came to his father.  22 But the father said to his servants, Bring
But g when he was yet a great way off, his fa- forth the best robe, and put it on him; and
ther saw him, and had compassion, and ran, put a ring on his hand, and shoes on his feet:
and fell on his neck, and kissed him.            23 And bring hither the fatted calf, and kill
21 And the son said unto him, Father, I have  it; and let us eat and be merry:
g Acts ii. 39; Eph. ii. 13, 17.                       h Psalm ii. 4.
as a son. At the same time he knew that it never ragged, meager creature, locked in his arms, began
would be wet with him till he was in his father's and made his acknowledgments with a tone of voice
family again; so with joy he entertained the thought expressive of the deepest contrition. Father, I have
of occupying the meanest station in it. Thus, while  sinned against heaven, &c.-As it commends the
the liberality of the great Parent of men makes good father's kindness, that he showed it before the
them  wantonly run away from  his family, the  prodigal expressed his repentance; so it commends
miseries which they involve themselves in, often  the prodigal's repentance, that he expressed it after
constrain them to return. By the natural conse- his father had showed him so much love. When he
quences of sin, God sometimes makes sinners to  had received the kiss, which sealed his pardon, yet
feel, that there is no felicity to be found anywhere  he said, in a spirit of deep contrition, Father, I have
but in himself.                                 sinned. Observe, reader, even those who have reVerse 20. And he arose and came to his father-  ceived the pardon of their sins, and the comfortable
Having taken the resolution of returning to his sense of their pardon, yet must have in their hearts
father, he put it immediately in execution; setting out a sincere sorrow for them, and with their mouths
just as lie was, barefooted, and all in rags, andbeing  must make a penitent confession of them, even for
obliged, doubtless, to beg his way. But did his father those sins which they have reason to hope are parreceive him? Was he welcome? Yes, heartily wel- doned. David wrote the fifty-firstPsalm after Nathan
come. And, by the way, we have here an example, had said, The Lord hath taken away thy sinz: thou
instructing parents, whose children have been fool- shalt not die. Nay, a comfortable sense of the parish and disobedient, if they repent and submit them- don of sin should increase our sorrow for it; and that
selves, not to be harsh and severe with them; but to  is ingenuous, evangelical sorrow, which is increased
be governed, in such a case, by the wisdom that is by such a consideration.  Thus Ezek. xvi. 61, 63,
from above, which is gentle and easy to be entreated.  Thou shalt be ashamed and confounded when I
Herein let them be followers of God, and merciful am pacified toward thee. The more we see of God's
as he is. The passage, however, is chiefly designed  readiness to forgive us, the more difficult it should
to set forth the grace and mercy of God to poor sin- be to us to forgive ourselves. The son was going
ners, that repent and return to him, and his readiness on with his confession and submission, but the father,
to forgive them. But when he was yet a great way  grieved to see him in that miserable plight, interoff-Having only come within sight of home, and his rupted him, and prevented his proceeding, by ordernakedness, and the consciousness of his folly, pro- ing his servants, some to bring out the best robe imbably, making him ashamed to proceed further, his mediately, and a ring and shoes, that he might be
father-Happening to be looking that way; saw  clothed in a manner becoming his son; and others,
him —Before any of the rest of his family were  to go and kill a fatted calf, that they might eat and
aware of the circumstance; and had compassion-  rejoice, and all this without one word of rebuke.
Eaor2?ayXvta627, his bowels yearned, to observe the  This kind treatment was far beyond what the prowretched condition he was in; and immediately, as digal did or could expect: he came home between
if he had forgotten the dignity of his own character, hope and fear, fear of being rejected, and hope of
and all the injuries he had received, he ran to his being received; but his father was not only better to
child, and fell on his neck and kissed him. The son  him than his fears, but better to him than his hopes;
advanced diffidently and slowly, under a burden of not only received him, but received him with reshame and fear; but the father ran to meet him with  spect. He came home in rags, and his father not
his encouragements.  This shows our heavenly  only clothed but adorned him, putting on him, Tnv
Father's desire of the conversion of sinners, and his;-o;v -nv iTrpior-v, the first, best, or principal robe,
readiness to meet them that are coming toward him. the garment laid by, and used only on festival occaHis eyes are on those that go astray from him, he is sions; and a ring on his hand-As a further token
continually looking to see whether they will return  of his welcome reception into the family, and of
to him, and'marks and cherishes the first inclina- his father's love and regard. He returned barefoot,
tions which they manifest so to do.             and with feet doubtless sore with travelling; but his
Verse 21. And the' son said-The perturbation  father provided him with proper shoes, to render him
which the aged parent was in, with ecstasy of easy and comfortable. Hecamefaintand hungry;
joy, hindered him  from  speaking; so the poor, and his father not only fed but feasted him. andthat
a                                                              445




The elder son is angry at the           ST. LUKE.           rejoicing on the prodigal's return.
A. M. 4037. 24 i For this my son was dead, and  in; therefore came his father out, and A. M. 4037.
A. D. 33.                                                                           A. D. 33.
is alive again; he was lost, and is entreated him.
found. And they began to be merry.              29 And he answering, said to his father, Lo,
25 Now his elder son was in the field: and these many years do I serve thee, neither transas he came and drew nigh to the house, he gressed I at any time thy commandment; and
heard music and dancing.                       yet thou never gavest me a kid, that I might
26 And he called one of the servants and  make merry with my friends:
asked what these things meant.                  30 But as soon as this thy son was come,
27 And he said unto him, Thy brother is come; which hath devoured thy living with harlots,
and thy father hath killed the fatted calf, be- thou hast killed for him the fatted calf.
cause he hath received him safe and sound.      31 And he said unto him, Son, thou art. ever
28 And he was angry, and would not go  with me; and all that I have is thine.
iVerse 32; Eph. ii. 1; v. 14; Rev. iii. 1.
with the best provision he had. Thus, for true pen- pectation, in safety. Two things here are worthy of
itents, who return to their duty, and cast themselves observation: 1st, That the conversion of a soul
upon the divine mercy in Christ, God doth exceed- from sin to God is the raising of that soul from death
ingly above what they could have dared to ask or to life, and the finding of that which seemed to be
think. He clothes them when naked with the robe lost. It is a great, wonderful, and happy change: it
of righteousness, the garment of salvation, justifies is like that which passes upon the face of the earth
their persons through faith in him who is the Lord  when the spring returns. 2d, The conversion of
their righteousness, and regenerates and sanctifies sinners is very pleasing to the God of heaven, and
their nature by his saving grace, restoring them to  all that belong to his family ought to rejoice in it.
his blessed image and likeness. And, as a token of Those in heaven do, and those on earth should,
their adoption into his family, sends into their hearts rejoice. And they began to be merry-They sat
the Spirit of his Son, crying, Abba, Father, and  down to the feast, rejoicing exceedingly at the
sealing them to the day of redemption, signified by  happy occasion of it.
the ring put on the prodigal's hand. Their feet also    Verses 25-28. Now his elder son was in the field
are shod with the preparation of the gospel of peace, -The elder son seems to represent the Pharisees
that they may proceed forward with ease and com- and scribes mentioned verse 2. And now while
fort through the journey of life, however rough the  every one in the family heartily joined in expressing
road may be in which they have to travel: in other their joy on account of the safe return of the second
words, through faith in the gospel, and its encourag- son, the elder brother, happening to come from the
ing declarations and promises, they obtain that peace field, heard the noise of singing and dancing within;
and tranquillity of mind, that resignation, patience, wherefore, calling out one of the servants, he asked
and contentment, which enables them to persevere  what these things meant. The servant replied, that
in the way of duty, whatever trials they may meet his brother was unexpectedly come, and that his
with therein: and they are fed with the bread of father, being very glad to see him, had killed the
life, nay, feasted with the rich and abundant conso- fatted calf, and was making a feast, because he had
lations of the gospel: while the whole family of received him safe and sound. The servant proGod rejoices at their return to their heavenly Fa- bably mentions the killing of the fatted calf rather
ther's house. Thus the father of the prodigal ex- than the robe or ring, as having a nearer connection
horts, Let us eat and be merry-Greek, icat 6ayovrec with the music and dancing. When the elder bro
evopav-owyev, eating, let us rejoice, or be cheerful. ther heard this, he fell into a violent passion, and
The English word, merry, both here and wherever would not go in; the servant therefore came and
else it occurs, whether in the Old or New Testa- told his father of it. The father rising up, went out,
ment, implies nothing of levity, but a solid, serious, and with incomparable goodness, entreated his son
religious, heart-felt joy: indeed, this was the ordi- to come and partake in the general joy in the family
nary meaning of the word two hundred years ago, on account of his brother's return. This act of conwhen our translation was made.                 descension gives a great heightening to the characVerse 24. For this my son was dead-Was con- ter of the father, and adds an inexpressible beauty
sidered by me as dead; and is alive again —" It is and elegance to the parable; and when we consider
by a very common and beautiful emblem, that it as referring to the love and condescension of our
vicious persons are represented as dead, both by  Almighty Father, it must certainly be very consolasacred and profane authors; and the natural death  tory to our souls.
of their children would be less grievous to pious   Verses 29, 30. But he answering, said to hisfather
parents than to see them abandoned to such a course -The kindness and respect which his father showed
as this young sinner took."-Doddridge. He was him on this occasion, did not soften him in the least.
lost and is found-We looked upon him as utterly  He stubbornlypersistedinhis anger, andansweredthe
lost, but lo! he is come back again, beyond all ex- affectionate speeches of his parent with nothing but
446                                                            a




The prodigals father                   CHAPTER XV.                     justifies his own conduct.
A. M. 4037.  32 It was meet that we should make.ther was dead, and is alive again; A. M. 4037.
A. D. 33.                                                                       1      A.D. 33.
merry, and be iglad: k for this thy bro- and was lost, and is found.
i Psalm Ii. 8; Isaiah xxv. 10.                         k Verse 24.
loud and haughty accusations of his conduct. These  hath devoured my living with harlots, he is thy bromany years do I serve thee, neither transgressed I  ther, as well as my son: wherefore thou shouldest
at any time-This branch of the parable is finely  not be angry because he hath repented and is returncontrived to express the high opinion which the  ed, after we thought him irrecoverably lost. Thus
Pharisees, here represented by the elder brother, the goodness with which the father bore the surly
entertained of their own righteousness and merit. peevishness of his elder son was little inferior to the
Yet thou, never gavest me a kid, &c. —Perhaps God  mercy shown in the pardon that he granted to the
does not usually give much consolation to those who  younger: and we have herein a moving intimation
never felt the deep sorrows of repentance. But as that the best of men ought to look on the most abansoon as this thy son was come-The ungracious doned sinners as, in some respect, their brethren
youth disdained to call him his brother, and at the  still, Ond should especially remember the relation,
same time insolently insinuated, that his father when there appears any inclination in such sinners
seemed to despise all his other children, and to  to return."  Jesus having thus set before them the
reckon this prodigal only his son; vwhich hath de- affectionate behaviour of an earthly parent toward
voured thy living with harlots —Hath wasted thy  his undutiful children, left every one to judge wheproperty in a long course of scandalous debaucheries, ther such weak and wicked creatures can love their
to his own ruin, and the infamy of the family. Thou  offspring with more true tenderness than the great
hast killed for him the fatted calf-Arid made him  Father Almighty loves his, or can show them more
as welcome as if he had been the most dutiful child  indulgence for their benefit. Indeed, " in this inimiupon earth. And he said-With great gentleness, table composition, the amazing mercy of God is
when he might have taken offence at his son's unbe- painted with captivatingbeauty; and in all the three
coming reply, Son, thou art ever with me —And art parables, the joys occasioned among heavenly beevery day receiving some token of my kindness. ings by the conversion of a single sinner are repreBy calling him his son, after the insolent speech he  sented; joys even to God himself, than which a
had made, the father insinuated, that he acknow- nobler and sweeter thought never entered into the
lodged him likewise for his son, and that neither the  mind of rational creatures. Thus high do men stand
undutifulness of the one, nor the frowardness of the  in the estimation of God; for which cause they
other of his children, had extinguished his affection, should not cast themselves away in that trifling manor cancelled the relation subsisting between them. ner wherein multitudes destroy themselves; neither
All that I have is thine-As thou hast formerly lived  should any think the salvation of others a small matin my family, and hast had the command of my  ter, as some who are intrusted with their recovery
property, as far as thy exigencies required; so thou  seem to do. Had the Pharisees understood the parart at present heir to the bulk of my estate. This  able, how criminal must they have appeared in their
is a material intimation, and suggests a strong reason  own eyes, when they saw themselves truly described
against murmuring at the indulgence shown to the  in the character of the eldest son, who was angry
greatest sinners. As the father's receiving the  that his brother had repented! Withal, how bitter
youngest son did not cause him to disinherit the  must their remorse have been, when they found
elder, so God's receiving notorious sinners will be  themselves, not only repining at that which gave
no loss to those who have always served him: nei- joy to God, the conversion of sinners, but excessivether will he raise these to a state of glory equal to  ly displeased with the methods of his procedure in
that of those who have always served him, if they  this matter, and maliciously opposing them! If
have, upon the whole, made a greater progress in  these parables had been omitted by Luke, as they
inward as well as outward holiness.             have been by the other three historians, the world
Verse 32. It was meet that we should make merry  would certainly have sustained an unspeakable loss."
and be glad-Both reason and natural affection jus- -Macknight.
tify me in calling the whole family to rejoice on the    Many have considered this parable in a view of.
present occasion. For this thy brother was dead, peculiar application to the Jews and Gentiles; and
&c.-As thy brother is returned to us sensible of his have observed, that the murmurs of the Jews against
folly, and determined to lead a new life in future, his the apostles for preaching the gospel to the Gentiles,
arrival is like his reviving after death, at least, it is are represented by the conduct of the elder brother.
his being found after he was really lost. For which  This was certainly a case comprehended in our
reason our joy ought to bear a proportion to the great- Lord's design, but he undoubtedly had something
ness of this occasion. There is a beautiful opposi- more in his intention: he meant to show, that had
tion between the father's words here, and those of  the Pharisees been as eminently good as they themthe elder son, verse 30. The latter had there inde- selves pretended to be, yet it would have been very
cently said to his father, This thy son. The father, unworthy their character to take offence at the kind
in his reply, mildly reproves him, and tenderly says, treatment which any sincere penitent might receive9
Tlis thy brother —As if he had said, "Though he  Thus does he here, and in many parallel texts, cona                                                               447




Parable of the                            ST. LUKE.                                uojust steward.
demn their conduct on their own principles, though 1 away, and attend to the misery they have incurred.
elsewhere, on proper occasions, he shows the false- And hereupon they resolve to return to their heavenhood of those principles, and plainly exposes their ly Father, and put the resolution immediately in
hypocrisy and guilt.  But our Lord had still a fur- practice: they arise and go unto him. Behold with
ther design in delivering this parable; he intended  wonder and pleasure the gracious reception they
to give us, as he has done, a lively emblem of the  find from divine injured goodness! When such a
character and condition of sinners in their fallef  prodigal comes to his Father, the Father sees him
state. Like this prodigal, they are impatient of the  afar off: he pities, meets, embraces him, and intermost necessary restraints, fondly conceited of their rupts his acknowledgments with the tokens of his
own wisdom; and when enriched by the bounties returning favour. He arrays him with the robe
of the great common Father, they ungratefully run  of the Redeemer's righteousness, imputed and imfrom him, saying to him, in effect, Depart from us, planted, with pardon and holiness, adorns him with
we desire not the knowledge of thy ways. Sensual all his sanctifying graces, and honours him with the
pleasures are eagerly sought; and perhaps all their tokens of adopting love, and all the glorious priviearthly possessions and hopes are quickly paid as leges and immunities of his children. And all this
the price of them: while the means of obtaining  he does with unutterable delight, in that he who
these pleasures continue, not a serious thought of was lost is noiv found. Let no elder brother murGod can find place in their minds. And even when  mur at this indulgence, but rather welcome the
afflictions come upon them, still they make hard  prodigal back into the family.  And let those
shifts, before they will let the grace of God, con- who have been thus received wander no more,
curring with his providence, persuade them to think  but emulate the strictest piety of those who for
of a return. When they see themselves naked and  many years have served  their heavenly Father,
indigent, enslaved and undone, then they come to  and made it their daily care, not to transgress his
themselves, and recover the exercise of their reason. commandments, but to walk before him in all wellThen they remember the blessings they have thrown  pleasing.
CHAPTER XVI.
I 1,) Christ delivers the parable of the unjust steward, and therein shows how worldly possessions and enjoyments may be
used for our eternal advantage, 1-8. (2,) He applies and improves the parable, 9-13. (3,) He rebukes the scoffing Pharisees for their pride, covetousness, and hypocrisy, 14, 15. (4,) He declares that the New Testament dispensation, the
blessings of which both Jews and Gentiles were beginning ardently to desire, would not annul, but fulfil the law, whether
ceremonial or moral, 16-18. (5,) To enforce the preceding admonitions, he delivers the parable of the rich man and Lazarus, in which he represents that riches abused do but secure and enhance eternal torments; and that no other means of conversion can be granted to such as neglect the warnings of Scripture, 19-31.
A.M. 4037. AQND *he said also unto his disci- was accused unto him that he had A. M. 4037.
ples, There was a certain rich  wasted his goods.
man, which  had a steward; and the same   2 And he called him, and said unto him,
* Ninth Sunday after Trinity, gospel, verse 1 to verse 10.
NOTES ON CHAPTER XVI.                  sees, to whom he had been hitherto speaking, but
Verse 1. And he also, &c.-To give a further to all the younger as well as the elder brethren, to
check to the maliciousness of the Pharisees, and the  the returning prodigals, who were now his disciples.
obstinacy with which they opposed every.thing that A certain rich man had a steward-To whom the
was good, he delivered, while they were still present, care of his family, and all his domestic concerns,
the parable of the crafty steward, whom he proposed  were committed: Christ here teaches all that are
as an example of the dexterous improvement which  now in favour with God, particularly pardoned penworldly men make of such opportunities and advan- itents, to behave wisely in what is committed to their
tages as fall in their way for advancing their interest. trust.'And the same was accused unto him, &c.By this parable, Jesus designed to excite his disci- Some of the family, who had a real concern for
ples to improve, in like manner, the advantages they  their lord's interest, observing the steward to be both
might enjoy for advancing their own spiritual wel- profuse in his distributions, and negligent in taking
fare; and particularly to spend their time and money  care of the provisions of the family, thought fit to
in promoting the conversion of sinners, which, of all inform  their lord, that he was wasting his goods.
the offices in their power, was the most acceptable  Dr. Whitby quotes Rab. D. Kimchi, on Isa. xl. 21,
to God, and.the most beneficial to man. He said also  commenting as follows, " The fruits of the earth are
to his disciples —Not only to the scribes and Phari- like a table spread in a house; the owner of this
448                                                                  a




Parable of the                       CHAPTER XVI.                              unjust steward.
A. M. 4037. How  is it that I hear this of thee?   6 And he said, A hundred I mea- A. M. 4037.
A. D. 33..vA. D. 33.
-  give an account of thy stewardship: sures of oil.  And he said unto him, A.D. 3.
for thou mayest be no longer steward.           Take thy bill, and sit down quickly, and write
3 Then the steward said within himself, fifty.
What shall I do? for my lord taketh away   7 Then said he to another, And how much
from  me the stewardship: I cannot dig; to  owest thou? And he said, A hundred 2meabeg I am ashamed.                               sures of wheat.  And he said unto him, Take
4 I am resolved what to do, that when I am  thy bill, and write four-score.
put out of the stewardship, they may receive   8 And the lord commended the unjust stewme into their houses.                           ard, because he had done wisely: for the
5 So he called every ones of his lord's debt- children of this world are in their generation
ors unto him, and said unto the first, How  wiser than athe children of light.
much owest thou unto my lord?                   9 And I say unto you, b Make to yourselves
The word Batus, in the original, containeth nine gallons, three and a pottle.  a John xii. 36; Eph. v. 8; 1 Thessalonians
quearts; See Ezek. xlv. 10, 11, 14.  2 The word here interpret- v. 5.  b Daniel iv. 27; Matthew vi. 19; xix. 21; Chapter xi.
ed a measure, in the original, containeth about fourteen bushels 41; 1 Timothy vi. 17, 18, 19.
house is God; man in this world is, as it were, the  proposal, determining to lower the several articles
steward of the house, into whose hands his Lord  in his book, which stood chargeable to the account
hath delivered all his riches;'if he behave himself  of each of them: and said to the first, How much
well, he will find favour in the eyes of his Lord; if owest thou-How much hast thou agreed to pay for
ill, he will remove him from his stewardship." And  the rent of the ground thou occupiest, or of how
thus, adds the doctor, "the scope of this parable  much hast thou acknowledged the receipt? And
seems to be this: that we are to look upon ourselves, he said, A hundred measures of oil-The word
not as lords of the good things of this life, so as to  6arsr, here rendered measures, is evidently derived
get and use them at our pleasure, but only as stew- from the Hebrew =rn~, which we render baths, in
ards, who must be faithful in the administration of the Old Testament. According to Bishop Cumberthem."                                         land, a bath contained about seven gallons two
Verses 2-4. And he called him, and said, How is quarts and half a pint. And he said, Takce thy bill
it that I hear this of thee-His lord, having called — he ro ypaetza, thy writing; the writing in which
him, told him what was laid to his charge; and as he thou hast promised the payment of so many baths
did not pretend to deny the accusation, he ordered  as rent, or in which thou hast acknowledged the rehim to give in his accounts, because he was deter- ceipt of so many. The writing, whatever it was
mined he should occupy his office no longer. Then  was doubtless of the obligatory kind, and probably
the steward said, What shall Ido? —The steward, in the hand-writing of the tenant, or debtor, who
having heard his doom pronounced, began to con- thereby bound himself to pay these baths, and was
sider with himself, how he should be supported when  signed by the steward, who here ordered him to
he was discarded. He was of a disposition so pro- alter, or write it over again, and make himself liadigal, that he had laid up nothing; he thought him- ble to pay only Jifty, instead of a hundred. The
self incapable of bodily labour, (being old, perhaps,) word Kopsc, rendered measures, in the next verse, is
or could not submit to it, and to beg he was ashamed. the rn, or homer, of the Hebrews, containing about
He was not, however, as appears from what follows, eight bushels and a half, standard measure. The
ashamed to cheat! This was likewise, says Mr. twenty homers which he allowed the debtors to deWesley, a sense of honour! " Bymen called honour, duct, would contain one hundred and seventy bushbut by angels, pride." I am resolved what to do-So  els of wheat, and might be as valuable as fifty baths,
he said within himself, after a little consideration; a or three hundred and seventy-eight gallons of oil;
lucky thought, as he doubtless accounted it, coming  so that the obligation conferred on both those debtors
into his mind. He was not yet turned out of his might be equal.
office; he therefore resolved to use his power in such    Verses 8, 9. And the lord-Rather, his lord, or
a manner as to make himself friends, who would  master, for it is Jesus, and not the evangelist, who
succour him in his need. That they nmay receive  speaks this, as is plain from both the structure of
me into their houses-That the tenants or debtors of the parable itself, and from the application which
his lord, who paid their rents or debts, not in money, Jesus makes of it in the next verse; commended the
blut in wheat, oil, or other produce of the ground  unjust steward, because he had acted wisely-Or,
they rented or possessed, might give him entertain- prudently for himself, as powvuSwc here signifies.
ment in their houses, or provide for him some other Properly, indeed, his master commended neither the
means of subsistence.                           actor nor the action; but solely the provident care
Verses 5-7. So he called, &c.-In pursuance of about his future interest which the action displayed;
this scheme he sent for all those of his lord's debtors a care worthy the imitation of those who have in
whom he could hope to oblige by so fraudulent a view a nobler futurity, eternal life. And the cornVoL. I.           (29)                                           449                a




Jesus applies and improves the           ST. LUKE.                parable of the, unjust steward.
A. M. 4037. friends of the 3 mammon of unright-   11 If therefore ye have not been A.M. 4037
A. D. 33.                                                                             A.'D. 33.
eousness; that when ye fail, they  faithful in the unrighteous 4mammon,
may receive you into everlasting habitations.   who will commit to your trust the true riches?
10 c He that is faithful in that which is least,  12 And if ye have not been faithful in that
is faithful also in much; and he that is un- which is another man's, who shall give you
just in the least, is unjust also in much.      that which is your own?
3 Or, riches.  c Matt. xxv. 21; Chap. xix. 27.                4 Or, riches.
mendation is here mentioned by our Lord, merely  receive, may welcome you into everlasting habitain order that he might recommend that precaution  tions-And you may for ever enjoy the reward of
to our imitation. For, though the dishonesty of your pious charity and love, in the friendship of all
such a servant was detestable, yet his foresight, those truly worthy persons who have been relieved
care, and contrivance aboutthe interests of this life, by it. Or, this expression, they may receive you,
deserve to be imitated by us, with regard to the more  may be a mere Hebraism for, ye shall be received,
important concerns of another. For the children  namely, by God, if you make a right use of his gifts.
of this world-Those who seek no other portion  Here, as it were, our Lord, with great propriety,
than the things of this world; are wiser than the  suggests the thoughts of death as an antidote against
children of light —Not absolutely, for they are, one  covetousness, an unreasonable passion, to which,
and all, egregious fools, and must be accounted such  however, many on the very borders of the grave
by all who believe there is a life to come, a life of  are wretchedly enslaved. Upon the whole, the true
unspeakable and eternal happiness or misery; but scope of this parable is, to teach those who have
they are more consistent with themselves; they are  their views extended to eternity, to be as active and
truer to their principles; they more steadily pursue  prudent in their schemes for the life to come as the
their end; they are wiser in their generation: that children of this world are for the present; and paris, in their own way, and for this present life, than  ticularly to do all the good to others in their power;
the children of God are, with respect to the life that a duty highly incumbent on those especially whose
is future and eternal. The latter, though enlight- K business it is to reclaim sinners, not only because
ened by God to see where their true happiness lies, sinners are in themselves fit objects of charity, as
seldom appear so thoughtful and active in the great  well as saints, but because charitable offices done to
concerns of religion, as worldly men are in pursuit them, may have a happy tendency to promote their
of the momentary and precarious possessions of this conversion. " That this was the lesson which Jeworld. Make yourselves friends of the mammon  sus designed particularly to inculcate by this paraof unrighteousness-Be good stewards even of the  ble, is evident from the application of it; and his
lowest talents wherewith God hath intrusted you, I advice therein is worthy of the most serious attenand particularly of your property. Make yourselves tion; the best use we can make of our riches being
friends of this, by doing all possible good with it, par- undoubtedly to employ them in promoting the salticularly to the children of God. Mamzmon means I vation of others. For if we use our abilities and
riches, or money, which is here termed mammon of l interest in bringing sinners to God, if we spend our
unrighteousness, or ofdeceit, orunfaithfulness, as adt- money in this excellent service, we shall conciliate
iltag maybe rendered, because of the manner in which  the good-will of all heavenly beings, who greatly
it is either used or employed; or on account of its be- rejoice at the conversion of sinners, as was repreing so apt to fail the exr ectation of the owners; in  sented in the preceding parables; so that, with open
which view it isopposed to true riches, verse 11. The  arms, they will receive us into the mansions of fephrase is plainly _A Hebraism, as oUtovozog rvrC adt- licity. And therefore, while self-seekers shall have
Ktac, steward of unrighteousness, or unfaithfulness, their possessions, and honours, and estates torn from
verse 8; and, Kpterrc 7r  adtctaq, judge of unright- them, with the utmost reluctancy, at death, they
eousness, chap. xviii. 6, which two last expressions who have devoted themselves, and all that they had,
our translators have, with perfect fidelity, changed  to the service of God, shall find their consumed
into the unjust steward, and the unjust judge: if  estates to be greatly increased, and their neglected
they had taken the same liberty in many other honoursabundantly repaired, in the love and friendplaces, they would have made the Scriptures plainer ship of the inhabitants of heaven, and in the happithan they now appear to be to an English reader. ness of the world to come, and shall rejoice in havIt is justly observed by Dr. Doddridge here, that ing disposed of their wealth to such an advantage."
" nothing can be more contrary to the whole ge- -Macknight.
nius of the Christian religion, than to imagine that   Verses 10-12. He that is faithful in that which
our Lord would exhort men to lay out their ill-gotten  is least, is faithful also in much-Here our Lord
goods in works of charity, when justice so evidently  proceeds in the application of the parable. As if he
required they should make restitution to the utmost had said, Whether ye have more or less, see that ye
of their abilities."  That when yefail-When your be faithful as well as wise stewards: for if you
flesh and heart fail; when this earthly tabernacle  make that use of your riches which I have been
is.dissolved,those of them who are gone before, may  recommending, you shall be received into those
450                                           (29* )              a




Jesus reproves the Pharisees          CHAPTER XVI.             for their pride and covetousness.
A. M. 4037.  13 d No servant can serve two mas-   14 ~ And the Pharisees also, e who A. M. 4037.
A.D. 33.  ters: for either he will hate the one, were covetous, heard all these things,
and love the other; or else he will hold to the  and they derided him.
one, and despise the other.  Ye cannot serve   15 And he said unto them, Ye are they which
God and mammon.                                 fjustify  yourselves before men; but g God
a Matt. vi. 24.-  e Matt. xxiii. 14.             f Chap. x. 29.-.. Psa. vii. 9.
everlasting habitations, where all the friends of  the other, if you use any part of that estate which
goodness dwell, because, by your fidelity in mana- is in truth God's, not yours, any otherwise than he
ging the smallest trust of temporal advantages cor- directs." Whoshall give you that which is your own
mitted to your care, you show that you are capable  — That which, when it is conferred upon you, shall
of the much greater trust of spiritual and heavenly  be perpetually in your possession, shall be your own
employments and enjoyments, things of a much  for ever. Our Lord'smeaning, therefore, is, "Since
higher nature. And he that is unjust in the least-  you have dared to be unfaithful in that which was
He that useth these lowest gifts unfaithfully; is un- only a trust committed to you by God for a short
just also in much-Is likewise unfaithful in spiritual time, and of which you knew you were to give him
things. In other words, If you do not use your an account, it is evident you are not fit to be intrustriches, and power, and other temporal advantages, ed by him with the riches of heaven; these being
for the glory of God, and the good of your fellow- treasures which, if he bestowed them on you, would
creatures, you shall be excluded from the abodes of be so fully your own, that you should have them
the blessed, because, by behaving unfaithfully in the  perpetually in your possession, and never be called
small trust committed to you now, you render your- to an account for your management of them."
selves both unworthy and incapable of a share in    Verse 13. 2No servant can serve two mastersthe everlasting inheritance. For if ye have not been  See note on Matt. vi. 24. As if he had said, You
faithful in the unrighteous-Or rather, as the word  cannot be faithful to God, if you trim between him
here signifies, thefalse, the deceitful mammon-That and the world; if you do not serve him alone. Beis, in the use of your riches, and other temporal ware, therefore, of indulging, even in the least
blessings, very properly called the false mammon, degree, the love of the world, for it is absolutely
because they always deceive those who confide in  inconsistent with piety: " insomuch that a man may
them  as the sovereign good; who will commit to  as well undertake, at one and the same time, to serve
your trust the true riches?-Spiritual and eternal two masters of contrary dispositions and opposite
blessings, which alone are true riches. " The word  interests, as pretend to please God while he is anxriches is substituted by our translators instead of iously pursuing the world for its own sake. In this
mnammon, which was the word Christ intended, and  manner did Jesus recommend the true use of riches,
which, for that reason, should find its place in the  power, knowledge, and the other advantages of the
translation of this verse. Mammon, con ng from  present life, from the consideration that they are not
the Hebrew trl, signifies whatever one zs apt to our own, but God's; that they are only committed
confide in; and because men put their trust generally  to us as stewards, to be employed for the honour of
in external advantages, such as riches, authority, God and the good of men: that we are accountable
honour, power, knowledge, the word mammon is to the proprietor for the use we make of them, who
used to denote every thing of that kind, and particu- will reward or punish us accordingly; and that
larly riches, by way of eminence." -Macknight: every degree of covetousness is such a serving of
See note on Matt. vi. 24. And if ye have not been  mammon as is really idolatrous, and altogether infaithful in that which is another man's-The word  consistent with the duty we owe to God."-Macman is not in the original, and is improperly sup- knight.
plied in the translation, for it is not man but God    Verses 14, 15. The Pharisees, who were covetous
who is intended; to whom the riches, and other ad- -Of a very worldly spirit; heard all these things —
vantages in our possession,. do properly belong; who  Namely, concerning the true use of riches, and the
has committed them to us only as stewards, to be  impossibility of men's serving God and mammon
laid out for the good of his family, and who may  at the same time; and they derided him-As a viany moment call us to give an account of our man- sionary, who despised the riches, honours, and pleaagement. Observe well, reader, none of these ter- sures of life for no other reason but because he could
poral things are ours; we are only stewards of them, not procure them. The original word, eE/v-Ucri7ptov,
not proprietors: God is the proprietor of all: he  is very emphatical, signifying, they mocked him, by
lodges them in our hands for a season, but still they  a scornful motion of the mouth and nose, as well'as
are his property. "Rich men," says a late writer, by what they spake to him. The word might pro"understand and consider this! If your steward  perly be rendred, theysneered. "There was a grauses any part of your estate, (so called in the lan- vity and dignity in our Lord's discourse which,
g~lage of men,) any further, or any otherwise than  insolent as they were, would not permit them to
you direct, he is a knave: he has neither conscience  laugh out; but by some scornful air they hinted to
nor honour. Neither have you either the one or each other their mutual contempt."-Doddridge.
a                                                              451




Parable of the                           ST. LUKE.                      rich man and Lazarus.
A. M. 4037. knoweth your hearts: for hthat which    18'Whosoever putteth away his A.M. 4037
A.D. 33.                                                                                A. D. 33.
is highly esteemed among men, is wife, and  marrieth  another, comabomination in the sight of God.                 mitteth adultery; and whosoever marrieth her
1! iThe law  and the prophets were until that is put away from her husband, committeth
John: since that time the kingdom of God is adultery.
preached, and every man presseth into it.         19 T i'There was a certain rich man, which
17 k And it is easier for heaven and earth to  was clothed in purple and fine linen, and fared
pass, than one tittle of the law to fail.        sumptuously every day:
hl Sam. xvi. 7. —iMatt. iv. 17; xi. 12, 13; Luke vii. 29.  1Matthew v. 32; xix. 9; Mark x. 11; 1 Cor. vii. 10, 11.
k Psa. cii. 26, 27; Isa. xl. 8; ii. 6; Matt. v. 18; 1 Pet. i. 25.  * First Sunday after Trinity, gospel, verse 19 to the end.
And he said, Ye are they which justify yourselves  what the manner was in which all who entered obbefore men-By shunning the company of sinners, tained admission. The import, therefore, is only,
and your care of external appearances, you make  Every one who entereth it, entereth it by force.
specious pretences to extraordinary sanctity before  We know that during our Lord's ministry, which
the world, and you seldom fail to acquire a great was (as John's also was) among the Jews, both his
reputation for it. Or, the meaning may be, You  success, and that of the Baptist, were comparatively
think yourselves righteous, and persuade others to  small. Christ's flock was literally, even to the last,
think you so. But God knoweth your hearts-You  7rotvtov juKpov, a very little flock. It was not till
cannot justify yourselves before him, who knows you  after he was lifted up upon the cross, that, according
to be so far from being righteous, that you are very  to his own prediction, he drew all men to him." See
wicked. For though you may have covered the  on Matt. xi. 12. It is easierfor heaven and earth to
foulness of your crimes with the painted cloak of pass —For the whole system  of created nature to
hypocrisy, and by going abdut, thus adorned, have  be destroyed, than for one tittle of the law to fail,
cheated those who look no further than the out- or the least precept of it to be set aside as faulty.
side, into a high admiration of you, you cannot See note on Matt. v. 18.  Whosoever putteth away
screen yourselves from the detection of God, whose  his wife, &c. —And far from doing any thing to leseye penetrates through every covering, and who  sen or abate the force of it, I rather assert it in its
judges of things not by their appearances, but ac- utmost extent and spirituality, forbidding all dicording to truth. For that which is highly esteemed  vorces, except for the cause of adultery, and even
among men, &c.-In consequence of which it comes looking on a woman so as to desire her. See on
to pass that he often abhors both men and things that Matt. v. 28, 32.
are held in the highest estimation.                Verse 19. There was a certain rich man, &c.Verses 16-18. The law and the prophets were in  Our Lord, in the last paragraph, having exposed those
force until John: since that time the kingdom of parts of the character of the Pharisees which were
God is preached-The gospel dispensation takes  most odious in the sight of God, and the roots from
place, and humble, upright men, receive it with in- whence their other wickedness sprang, namely, their
expressible earnestness. Dr. Whitby's paraphrase  hypocrisy and worldly spirit, proceeds now sharply
on this passage shows its connection with the prece- to rebuke their voluptuousness and love of pleasure,
ding paragraph, thus: "It is not to be wondered that and set before them the consequences thereof in a
you now hear from John and me higher precepts  most awakening parable, in which he unveils before
of charity and contempt of the world, than you find  their sight the rewards and punishments of the eterin the law or prophets, which moved you to your nal world. It is the most alarming of all Christ's
duty by promises of temporal blessings in the land  parables, and the characters in it are drawn in such
of Canaan; since now the kingdom of heaven is lively colours that many have been of opinion, in all
preached, and every one that enters into it forces  ages of the church, that it is not a parable, but a real
his way by breaking through the love of temporal history. But the circumstances of the story are eviconcerns and sensual pleasures. For, to give you  dently parabolical, and some ancient MSS., particuanother instance (see verse 18) of a like nature, larly that of Beza, at Cambridge, have, at the beginwhereas the law admitted of divorces at the pleasure  ning,-And he spake unto them another parable. It
of the husband, by reason of the hardness of your matters not much, however, to us, in the application
hearts, the gospel forbids this now on any other of it, whether it be a parable or a real history, since
score than that of fornication, which, from the na- the important truths contained in it are equally clear
ture of the sin, dissolves the marriage. Yet, that and equally certain, in whichever light it be conyou may not cavil at me as a dissolver of the law, I sidered.  Which was clothed in purple and fine
declare that all the moral precepts of it shall obtain  lin'en-And on that account, doubtless, was highly
and be of perpetual obligation under the gospel dis- esteemed, and that not only by those who sold these
pensation."  Every man presseth into it-The in- articles, but by most that knew him, as encouraging
tention of this clause, says Dr. Campbell, "is mani- trade, and acting according to his quality. Andfarei
festly to inform us, not how great the number was sumptuously every day-Taking care, not only to
of those who entered into the kingdom of God, but gratify his vanity by the finery and delicacy of his
452                                                               a




The poverty and                       CHAPTER XVI.                       affliction of Lazarus.
A. M. 4037.  20 And there was a certain  beg- which fell from the rich man's table: A. M. 4037.
A. D. 33.                                                                            a. D. 33.
-    gar named Lazarus, which was laid  moreover, the dogs came and licked           33.
at his gate, full of sores,                     his sores.
21 And desiring to be fed with the crumbs   22 And it came to pass, that the beggar died,
dress, but his palate also with the most exquisite  that wretched sinner with all the crimes which call
meats which nature, assisted by art, could furnish: blacken human nature, and for which they have no
and consequently was esteemed yet more, for his authority from the words of inspiration. They will
generosity and hospitality in keeping so good a table. have him to have been a glutton and a drunkard,
The original expression, evopatvqoevo~ xca9' Syepav rapacious and unjust, cruel arid hard-hearted, one;a/arpwc, is very expressive, signifying that he feast- who spent in intemperance what he had acquired by
ed splendidly, or, delighted and cheered himself extortion and fraud. Now, I must be allowed to
with luxury and splendour every day. His tables remark that, by so doing, they totally pervert the
were loaded with the richest dainties, the most deli- design of this most instructive lesson, which is, to
cate wines delighted his taste, and all things minis- admonish us, not that a monster of wickedness, who
tering to sensuality were plentifully provided. Who  has, as it were, devoted his life to the service of
so blessed as he? for every day this same delight Satan, shall be punished in the other world; butthat
returned; every day presented a new scene of bliss. the man, who, though not chargeable with doing
Verses 20, 21. And there was a certain beggar much ill, does little or no good, and lives, thoughnot
named Lazarus-According to the G'eek pronunci- perhaps an intemperate, a sensual life; who, careation; or Eliazar, according to the Hebrew; a name  less about the situation of others, exists only for the
very proper for a person in such a condition, signi- gratification of himself, the indulgence of his own
fying, the help of God; or if, as some think, the word  appetites, and his own vanity, shall not escape punbe derived from iy;7 N, lo azer, a helpless person. ishment. It is to show the danger of living in the
Which was laid at his gate full of sores-He was neglect of duties, though not chargeable with the
so diseased and decrepit that he could not go him- commission of crimes; and particularly the danger
self to the rich man's gate, but he was carried by  of considering the gifts of Providence as our own
some compassionate hand or other, and laid there; property, and not as a trust from our Creator, to
he was so naked that his ulcers lay uncovered and  be employed in his service, and for which we are
exposed to the weather; and so poor, that he desired  accountable to him. These appear to be the reato be fed with the crumbs which fell from the rich  sons for which our Lord has here shown the evil
man's table. This expression, ertOv/uv 2xop'raaOwvat of a life, which, so far from being universally detesta7ro TOV ptXWV) as Dr. Campbell observes, does not ed, is at this day but too much admired, envied, and
afford any foundation for supposing that he was re- imitated."  Thus also Henry: "It is not said that
fused the crumbs, the word enrtevuv,  rendered de- the rich man abused Lazarus, forbid him his gate,
siring, not implying so much in the Scriptural use  or did him any harm; but it is intimated that he
of it, and the other circumstances of the story not slighted him, was under no concern for him, took
being consistent with such an opinion. For when  no care about him. Here was a real object of chathe historian says, that he was laid at the rich man's rity, and a very moving one, which spoke for itself,
gate, he means not, surely, that he was once there, and was presented to him at his own gate. The
but that he was usually so placed, which would not poor man had a good character, and a good carriage,
probably have happened if he had got nothing at and every thing that could recommend him. A litall by being laid there. The other circumstances tle thing done for him would have been considered
concur in heightening the probability. Such are, as a great kindness; and yet the rich man took no
the rich man's immediately knowing him; his asking  cognizance of his case; did not order him to be
that he might be made the instrument of the relief taken in and lodged in his barn, or one of his outwanted; to which may be added, that, though the  buildings, but let him lie there. Observe, reader, it
patriarch upbraids the rich man with the carelessness  is not sufficient not to oppress and trample upon'the
and luxury in which he lived, he says not a word of poor: we shall be found unfaithful stewards of our
inhumanity; yet, if we consider Lazarus as having  Lord's goods, in the great day, if we do not sucexperienced it so recently, it could hardly, on this cour and relieve them. The reason given for the
occasion, have failed to be taken notice of. Can we  most fearful doom is, I was hungry, and ye gave me
suppose that Abraham, in the charge he brought no meat.  I wonder how those rich people, that
against him, would have mentioned only the things have read the gospel of Christ, and say they believe
of the least moment, and omitted those of the great- it, can be so unconcerned, as they often are, in the
est? "Much injury," adds the doctor, "has been  necessities and miseries of the poor and afflicted."
done to our Saviour's instructions, by the ill-judged  Moreover-Or rather, yea even, as a2Xa Kat should
endeavours of some expositors to improve and  be rendered, (for the circumstance is undoubtedly
strengthen them. Many, dissatisfied with the sim- mentioned as an aggravation of the poor man's displicity of thris parable, as related by the evangelist, tress,) the dogs came and licked his sores-In this
and desirous, one would think, to vindicate the cha- manner did Lazarus, a child of God, and an'heir of
racter of the Judge from the charge of excessive se- heaven, laid at the rich man's gate, drag out an afverity, in the condemnation of the rich man, load  flicted life, pining away with hunger, and cold, and
a                                                               453




Tke state of Lazarus, and of              ST. LUKE.                   the rich man, after death.
A. M. 4037. and was carried by the angels into   23 And in hell he lifted up his eyes, A. M. 4037.
A. D. 33.                                                                              A. D. 33.
Abraham's bosom.  The rich man  being in torments, and seeth Abraham
also died, and was buried:                       afar off, and Lazarus in his bosom.
painful disease; while the great man within, though  angels through the unknown regions, laid in Abraa child of wrath, and an heir of hell, spent every  ham's bosom; whereas the man that was in high
day in the highest luxury of dress and table: the  life, having probably always pleased himself with
former, according to the opinion of the world, being  the thought that there would be no future state, is
a remarkable instance of the greatest misery, and  amazed beyond what can be expressed, when ha
the other of the most consummate felicity.       finds himself plunged in the torments of hell.
Verse 22. And it came to pass-In a little time;   Verse 23. And in hell-Ev:-r ad7, in hades; that
that the beggar died-Worn out with hunger, and  is, in the unseen, or invisible world. It must be obpain, and want of all things; and was carried by  served, that both the rich man and Lazarus were in
angels (amazing change of the scene!) into Abra- hades, though in different regions of it: he lifted up
ham's bosom-So the Jews styled paradise; the  his eyes, being in torments-Our Saviour adapts this
place or state where the souls of good men remain  circumstance of the parable, says Lightfoot, to the
from death to the resurrection. The expression al- popular opinion of the Jews. The rabbins say, that
ludes to the way of representing the felicities of the place of torment and paradise are so situated,
heaven, by sharing a magnificent banquet with Abra- that what is done in the one may be seen from the
ham and the other patriarchs; (see Matt. viii. 11; other. "Because the opinions, as well as the lanLuke xxii. 30;) and nothing could better describe  guage, of the Greeks," says Dr. Macknight, "had by
the honour and happiness of Lazarus, who had lain  this time made their way into Judea, some imagine
in so wretched a condition before the rich man's  that our Lord had their fictions about the abodes of'gate, than telling us that he was placed next to Abra- departed souls in his eye when he formed this paraham, and so, as the Jews expressed themselves, lay  ble: but the argument is not conclusive. At the same
in his bosom, John xiii. 23.  The rich man also died  time it must be acknowledged, that his descriptions
-For death knocks with equal boldness at the sump- of those things are not drawn from the writings of
tuous mansion of the rich, or even at the palace of  the Old Testament; but have a remarkable affinity
the prince, and at the cottage of the peasant. This to the descriptions which the Grecian poets have
rich man's purple and fine linen, and his faring  given of them. They, as well as our Lord, represumptuously every day, could not keep death from  sent the abodes of the blessed as lying contiguous to
him: nay, probably these things served to hasten its the regions of the damned, and separated only by a
approach: for various diseases, and even those of a  great impassable river, or deep gulf, in such a sort
very dreadful and tormenting kind, are frequently  that the ghosts could talk with one another from its
the certain consequences of luxury and high living. opposite banks. In the parable, souls, whose bodies
And was buried-Doubtless with pomp enough, were buried, know each other, and converse togethough we do not read of his lying in state: that ther, as if they had been imbodied. In like manner,
stupid, senseless pageantry, that shocking insult on  the Pagans introduce departed souls talking together,
a poor putrifying carcass, was reserved for our en- and represent them as having pains and pleasures
lightened age! We read nothing of poor Lazarus's  analogous to what we feel in this life. It seems,
funeral: and indeed, this is one advantage which the  they thought the shades [spirits] of the dead had an
rich have over the poor, their wealth will provide  exact resemblance to their bodies. The parable says,
for them a costly funeral! Their clay-cold corpse  the souls of wicked men are tormented in flames;
shall be enclosed in a coffin covered with velvet, the Grecian mythologists tell us they lie in a river of
many mourners shall be hired to put on a melancholy  fire, where they suffer the same torments they would
aspecta cloak for a glad heart, and horses decked with  have suffered while alive had their bodies been
nodding plumes, shall bear their wretched remains to  burned."  It will not, however, at all follow from
the cold, senseless tomb! But alas! what is all this  these resemblances, that the parable is formed on
pomp to the soul, which, the moment it leaves the  the Grecian mythology, or that our Lord approved
body, enters on an eternal scene of bliss or wo! of what the common people thought or spake conNay, and even before it leaves it, has views and feel- cerning those matters, agreeably to the notions and
ings very different, according to the difference of the  language of the Greeks. " In parabolical discourses
state it finds itself to be in, and the apprehensions  provided the doctrines inculcated are strictly true,
of coming misery, or expectations of approaching  the terms in which they are inculcated may be such
happiness which it entertains. How great was the  as are most familiar to the ears of mankind, and the
difference in these respects between the feelings of  images made use of such as they are best acquainted
the rich man and those of Lazarus, when on the  with."  What we are here taught with certainty is,
verge of eternity! the approach of death being very  that as the souls of the faithful, immediately after
terrible to the former, while the latter descried the  they are delivered from the burden of the flesh, are
goal with inexpressible joy. And from the moment in joy and felicity; so, unholy and unsanctified souls,
of their departure, how utterly were all things re- immediately after they are forced from the pleaspecting them reversed! the beggar, being a pious sures of the flesh by death, are in misery and tormian, finds himself, after being wafted by guardian  ment, ceaseless, remediiess, and endless torment, to
454                                                               a




The rich man, in hell,                CHAPTER XVI.                      in vain implores relief.
&. M. 4037. 24 And he cried, and said, Father   25 But Abraham said, Son, 0~reinem- A. M. 4037.
A. D. 33.                                                                            ____35
A.D. 33. Abrahamn, have mercy on me, and  ber that thou in thy lifetime receivsend Lazarus, that he may dip the tip of his edst thy good things, and likewise Lazarus
finger in water, and m cool my tongue: for I evil things: but now he is comforted, and thou
E am tormented in this flame.                   art tormented.
m Zech. xiv. 12. -  Isa. lxvi. 24; Mark ix. 44, &c.      0 Job xxi. 13; Chap. vi. 24.
be much increased and completed at the general mates to him, that having enjoyed the good things
resurrection. And seeth Abraham afar off-And, of this world in the greatest perfection, he could not
yet knew him at that distance; and shall not Abra- think it hard if, by the sentence of God, in the open
ham's children, when they are together in paradise, violation of whose laws he had lived, especially of
know each other? and Lazarus in his bosom-  the great law enjoining sincere and fervent love to
Having a view of the seats of the blessed at a dis- God and man, he was deprived of that heaven, and
tance, the first object that he beheld was Lazarus, of those spiritual and eternal blessings, which he had
the beggar, (who had so often been laid naked, and  always despised. And likewise Lazarus evil things
hungry, and covered with sores, at his gate,) sitting  -He reminded him that Lazarus, on the other hand,
next to Abraham, in the chief place of felicity. In  had borne the miseries of life with patience, had
consequence of which, doubtless, the stings of his trusted in God, and looked forward to a better state:
conscience were greatly multiplied, and he was but nowhe iscomforted-His afflictions are allbrought
racked with envy and self-accusing reproaches.    to an end, and he is refreshed with eternal joys,
Verses 24, 25. He cried, Father Abraham, have  which know neither hunger, nor cold, nor pain. He
mercy on me-Being in an agony of pain, by reason  who had no house in which to hide his head, is now
of the flames, and the anguish felt in his conscience, a free citizen, and blessed inhabitant of heaven: imhe cried to Abraham to take pity on him, his son, and  mortal joys and everlasting love refresh his soul,
send Lazarus to give him, if it were but the very  who lately desired the crumbs from thy table. Glory
least degree of relief, by dipping the tip of his finger is his splendid robe for ever, health and gladness
in water to cool his tongue, for his torment was in- attend him always, who was covered only with sores
tolerable. Abraham might have replied, Thou art and ulcers upon earth; and he is delighted with the
not my son, I disown thee; what has become of thy  sweet society of God, of angels, and of all the saints,
purple and fine linen, thy perfumes, thy feastings, whom no man regarded upon earth, and whose sores
thy dancings? Where are thy delicious wines, now  the dogs licked, more compassionate than his fellowthat thou art so earnestly begging a drop of water to  creatures. And thou art tormented-Instead of thy
cool thy tongue?  Instead of thystately palace, thou  purple robe and fine linen, thou art invested with a
art shut up in hell; instead of pleasure, thou art filled robe of fiery flame: instead of sumptuous fare, art
with pain; instead of music and mirth, nothing is fed with bitter tears, and gnawed continually by a
heard but wailing and gnashingof teeth. No: such  condemning conscience; instead of thy past elespeeches, however just, would not have been suita- gancies and comforts, nothing but torment and anble to the humanity of blessed Abraham; for which  guish surrounds thee. Observe well, reader, it is
reason that good patriarch did not so much as put not the merely being in a state of poverty and affliethis wicked man in mind of his ill-spent life; only, tion on the one hand, or of wealth, affluence, and ease
being to justify God for having made so sudden and  on the other, that causes this difference in the future
so remarkable a change in his state, he called him  conditions of men, that in itself saves or destroys
his son, and spake of his past debauched way of their souls: but it is the right or wrong use of either
living in the softest manner possible, showing us the  state. When a man considers the good things of
sweet disposition of the blessed in heaven. It can- this life as his chief good; when his heart is taken
not be denied, that there is one precedent here in  up by them, and he is so intent on the gaining, the
Scripture, of praying to a departed saint: but who is retaining, the increasing, or the enjoyment of them,
he that prays? and with what success? Will any  as to neglect making his peace with God, and giving
one who considers this be inclined to imitate him? his heart to him in holy love, and his life in uniform
And Abraham said, Son-That is, according to the  obedience; or, when he makes his'riches the instruflesh; remember, &c.-Is it not worthy of observa- ments of pride, luxury, and uncharitableness; of
tion, that Abraham will not revile, even a damned  impiety toward God, and inhumanity toward his felsoul?  And shall living men revile one another?  low-creatures;-then he so receives his good things,
That thou in thy lifetime receivedst thy good things here as to give up all right to the good things here-He bade him  consider, that in his lifetime he  after; and having been here comforted by the enjoychose and accepted of worldly things, as his good, ment of temporal goods, will hereafter be tormented
his happiness, despising heaven, and valuing, and  by the suffering of eternal evils. c" For," as an able
seeking nothing but the riches, pleasures, and hon- writer well observes, and as is intimated in the note
ours of earth. And can anybe at a loss then to know  on verse 21, " our Lord's principal view in this diswhy hewas in torments?  This damnable idolatry, course most evidently was, to warn men of the
had there been nothing else, was enough to sink hinm danger of that worldly-mindedness, neglect of relito the nethermost hell. But Abraham further inti- gion, and devotedness to pleasure and profit, which
a                                                               455




Tle rich man in vain                    ST. LUKE.                   imI,ores relief of Abraham.
A. M. 4037.  26 And besides all this, between us   28 For I have five brethren; that A. M. 4037
-A D. 3   and you there is a great gulf fixed: he may testify unto them, lest they  A. D. 33.
so that they which would pass from  hence to  also come into this place of torment.
you, cannot; neither can they pass to us, that   29 Abraham  saith unto him, P They have
would come from thence.                         Moses and the prophets; let them hear them.
27 Then he said, I pray thee, therefore, fa-   30 And he said, Nay, father Abraham: but
ther, that thou wouldest send him to my father's if one went unto them  from  the dead, they
house:                                          will repent.
P Isa. viii. 20; xxxiv. 16; John v. 39, 45; Acts xv. 21; xvii. 11.
is not so much any one vice, as it is the foundation  saith, They have Mioses, &c.-Abraham  replied,
and source of all vices. It is that which makes men  that they had the books of Moses and the prophets,
regardless of futurity, and not to have God in all from which they might learn the certainty and imtheir thoughts. It is that deceitfulness of riches, portance of these things, if they would be at the
ambition, and voluptuousness, and the care of things pains to read and consider them: let them hear themtemporal, which stifle all sense of religion, choke the  Let them hearken to the warnings and instructions
word, and it becomes unfruitful."               given them in those divine records, and they will
Verses 26-29. Besides all this-As to the favour have means sufficient to prevent their damnation.
thou desirest from the hand of Lazarus, it is a thing    Verses 30, 31. And he said, Nay,father Abraham,
impossible to be granted; for between us and you  &c.-He answered, that the writings of Moses and
there is a great gulf fixed-Xacaa /eya 6y;ptKrat, a  the prophets had proved ineffectual to himself, and
great chasm, or void, is established. Dr. Campbell he feared would be so to his brethren; but that they
renders the clause, There lieth a huge gulf betwixt would certainly change their sentiments, and reform
us and you, so that they who would pass hence to their lives, if one actually appeared to them from
you cannot. If any should be so compassionate as the dead. "It is uncertain," says Dr. Macknight,
to desire to help you, they are not able: neither can  "whether the rich man, by one from  the dead,
they pass to us who would come thence-But we must meant an apparition, or a resurrection. His words
still continue in an unapproachable distance from  are capable of either sense: yet the quality of the
each other: the passage is for ever closed: the great persons to whom  this messenger was to be sent,
gulf is for ever fixed: and whether a person be happy  makes it more probable that he meant an apparition.
or miserable in a future state, each is unchangea- For, without doubt, the character Josephus gives us
ble!  Each, 0 solemn thought! each is eternal! of the Jews in high life, namely, that they were
Then he said, I pray that thou wouldest send him to  generally Sadducees, was applicable to those brethmy father's house-The rich man, finding that no- ren; so that, disbelieving the existence of souls in
thing could be done for himself, and that his own  a separate state, nothing more was necessary, in the
case was irretrievable, began to be in pain about his opinion of their brother, to convince them, than
relations. He had five brethren alive, who, it seems, that they should see a real apparition," or spirit
were living in pride and luxury, and either enter- from the invisible world. And he said, If they
taining the Sadducean opinion concerning a future  hear not Moses, &c.-Abraham tells the rich man,
state, or living in forgetfulness and neglect of it; that if they did not hearken to Moses and the protherefore, that he might prevent their ruin, and, if phets, neither would they be persuaded to a thopossible, ease himself of the painful reflections which  rough repentance and reformation, though a person
he felt for having been instrumental in corrupting  should come back from the dead to visit them: for
them, he entreated Abraham to send Lazarus unto  though such an event might indeed alarm them for
them, in hopes it would reclaim them: for he sup- a time, the same prejudices and lusts, which had
posed, if those in paradise could not pass to those in  led them to despise or disregard those methods of
torment, there might be a passage from paradise to  instruction which God had afforded them, would
the earth, as it was evident there was from the earth  also lead them, ere long, to slight and neglect such
thither. By making this request, the man acknow- an awful appearance as he desired they might see.
ledged both his own wickedness and the principle  If it be objected here, that Moses nowhere expressly
from which it proceeded: he had either disbelieved  asserts a future state of rewards and punishments,
the doctrine of a future state, or had disregarded it, it may be replied, that the facts recorded by him
had set his affections on the present world, and  strongly enforce the natural arguments in proof of
chosen it for his portion; and by his example, at it; and the prophets speak plainly of it in many
least, had seduced his brethren into the same de- places.  Bishops Atterbury and Sherlock have
structive courses.  That he may testify unto them-  shown. clearly and fully the justness of Abraham's
The certain truth of the immortality of the soul, and  assertion here, in their excellent discourses on this
of a future state of rewards and punishments, and the  text, which well deserve the attentive perusal of
infinite importance thereof; lest they also come into  every professor of Christianity."  The impenitence
this place of torment-He might justly fear lest their of many who saw another Lazarus raised from the
reproaches should add to his own misery. Abraham  dead, (John xi. 46,) and the wickedness of the sol456                                                              a




The rich man in vain                    CHAPTER XVII.                  implores relief of Abraham.
A. M. 4037.  31 And he said unto him, If they  q neither  will they  be  persuaded, A. M. 4037
A. D. 33.                                                                                   A. D. 33.
hear not Moses and  the prophets, though one rose from the dead.
q John  xii. 10. 11.
diers who were eye-witnesses to the resurrection of  life and immortality have been brought to light by
Christ, and -et, that very day, suffered themselves  the gospel. If men regard not the public revelation,
to be hired to bear a false testimony against it, (Matt. which has been confirmed by miracles, and the evixxviii. 4, 15,) are most affecting and astonishing il- dent accomplishment of a variety of prophecies, neilustrations of this truth; for each of these miracles  ther would they be influenced by a private testimowas far more convincing than such an appearance  ny given to themselves: for, 1st, A messenger from
as is here referred to would have been."-Doddridge. the dead could say no more than what is said in the
Certainly, if men be so immersed in vice and wick-  Scriptures, nor say it with more authority. 2d,
edness as to be inattentive to the evidences of a fu- Triere would be much more reason to suspect an
ture state, which God has already afforded them by  event of that kind to be a delusion than to suspect
the inspired writings; or, if they be careless about -the Scriptures to be so; and those that are infidels
such a state, they would, for the same reasons, re- in the one case would certainly be so in the other.
ject all other means whatsoever, which God might 3d, The same strength of depravity that resists the
make use of for their conviction and reformation. convictions of the written word, would certainly
Reader, put thy own heart to the trial: dost thou  triumph over those produced by a witness from the
really believe the awful representation of future  dead. 4th, The Scripture is now God's ordinary
things given in this parable by him who is ordained  way of making known his mind to us, and a way
judge of the living and dead? Dost thou really be-  perfectly sufficient; and it would be presumption
lieve that a life of sin and voluptuousness; of world-  for us to prescribe any other; nor have we any
ly-mindedness, love of pleasure, honour, or profit, ground to expect or pray for the grace of God to
will assuredly bring thy soul to the place of tor-  accompany or bless any other way, when that is
ment, where a drop of water is not to be had?  If  rejected and set aside. Let us, then, not desire or
thou dost believe this, what madness is it to continue  look for any other, but be wise, and pay a greater
one moment in such a state, and to have less regard  deference than we have done to the exceeding goodfor thy own most precious soul, than a damned spirit ness of our God, for having given us so clear a revehad for the souls of his relations! But if thou be- lation of his will in the blessed Scriptures, and so
lieve not, what thinkest thou would persuade thee  plainly marked out before us the way to future feliof the truth? Would it convince thee, were the re- city and glory! Let us well consider the foundaquest of the rich man on behalf of his brethren  tion on which those Scriptures stand, and take them
granted thee, and one came from  the dead to tes-  for our guide, assured that their authority is divine,
tify to thee these dreadful truths?  Do not mistake  and their instructions all-sufficient.  From them let
the matter: if thou dost not believe upon the abundant us, as reasonable men, * men peculiarly favoured
evidence already given, sufficient to convince any  with so inestimable a treasure from the great King
reasonable thinking man, whose eyes are not en- of heaven; —from them let us weigh in the balance
tirely blinded by worldly lusts and pleasures, nei- of true reason the gains of time and eternity: let us
ther wouldest thou be persuaded though a spirit came  put into one scale the enjoyment of all our hearts
back from the dead to warn thee. Abraham assures  could wish upon earth, and in the other the sufferthe rich man, that if the writings of Moses and the  ing of unutterable and everlasting misery: and how
prophets, though far less clear and explicit on the  light will the scale of earthly happiness be to that
subject of a future state than the Scriptures of the  of endless torment! Let us put into one scale the
New Testament, did not convince his brethren of  denial of all our evil affections, nay, and a life of
the reality of it, they world not be persuaded though  poverty and suffering; and in the other the gain of
one rose from the dead; how much more, then, may  everlasting felicity; and how light, how very light,
we assert, that a person's coming from  the dead  will all the sufferings of time be to the exquisite joys
would not persuade those who resist the much  and glories of eternity.  See Dodd's Discourses on
greater evidence with which we are favoured since  the Miracles and Parables.
CHAPTER XVII.
fn this chapter, (1,) Christ repeats his cxhortations to an inoffensive conduct, and a forgiving temper; and warns hms disczples not to arrogate any merit to themselves, 1-10. (2,) He heals ten lepers, one of whom was a Samaritan, who returns
after his cure, and gives Jesus thanks for it, 11-19. (3,) He cautions the Jews against expecting a pompous kingdom
of the Messiah, and warns them of the approaching national destruction, which would be the consequence of rejecting
him, 20-37
a                                                                   457




Christ exhorts his followers to          ST. LUKE.           forgive and bear with one another.
A. M. 4037. THEN  said he unto the disciples, to thee, saying, I repent; thou shalt A. M. 4037.
A.. 33. -  " alt is impossible but that offen- for    him.                           A.D. 33.
ces will come: but wo unto him through whom    5 ~ And  the apostles said unto the Lord,
they come!                                      Increase our faith.
2 It were better for him that a millstone were   6 d And the Lord said, If ye had faith as a
hanged about his neck, and he cast into the  grain of mustard-seed, ye might say unto this
sea, than that he should offend one of these  sycamine-tree, Be thou plucked up by the
little ones.                                    root, and be thou planted in the sea; and it
3 ~ Take heed to yourselves: b If thy bro- should obey you.
ther trespass against thee, e rebuke him; and   7 But which of you having a servant ploughif he repent, forgive him.                      ing, or feeding cattle, will say unto him  by
4 And if he trespass against thee seven times  and by, when he is come from  the field, Go
in a day, and seven times in a day turn again  and sit down to meat?
a Matt. xviii. 6, 7; Mark ix. 42; 1 Cor. xi. 19.  b Matt.  c Lev. xix. 17; Prov. xvii. 10; James v. 19.-d Matt. xvii. 20;
xviii. 15, 21.                            xxi. 21; Mark ix. 23; xi. 23.
NOTES ON CHAPTER XVII.                 arming the temptations that might arise from such a
Verse 1. Then said he unto the disciples-Our  disposition. See on Matt. xviii. 21. And if he reLord, about this time, thought proper to repeat to pent,forgive him-Immediately, without insisting on
the people, who then attended on his ministry, and  any rigorous satisfaction. And if he trespass against
were desirous of being instructed by him, several thee seven times a day-That is, very frequently;
particulars of his doctrine, which he had formerly  and seven times a day turn again, saying, Irepentdelivered in a more private way to his apostles, and  That is, if he give sufficient proof that he does really
some others of his disciples, as follows: It is impos- repent, after having sinned ever so often; thou shalt
sible but that offences wvill come-Considering the  forgive him-Shalt receive him just as if he had
general corruption of human nature, the snares of never sinned against thee. But this forgiveness
the world, and the temptations of Satan, it cannot be  is due only to real penitents. See on Matt. xviii. 21,
but that one way or other offences will be given and  22. In a lower sense, we are to forgive all, penitent
taken: stumbling-blocks will be laid in the way of or impenitent, so as to bear them the sincerest goodsuch as are travelling to the heavenly Jerusalem, and  will, and to do them all the good we can; and that
many will stumble at them, and fall over them; will not seven times only, but seventy times seven.
be hindered in the way, or turned out of it; for many    Verses 5, 6. And the apostles said, Lord, increase
professing my religion will act in.a manner very un- our faith-That we may thus forgive, and neither
suitable to it, unworthy ofthemselves, and disgrace- offend nor be offended. And he said, If ye had
ful to the holy name they bear. But wo unto him  faith as a grain of mustard-seed-You would be
through whom they come-Let me warn you, there- able to overcome all temptations, even those, the confore, as you love your own souls, to guard against quering of which may be compared to the plucking
the guilt and danger of being stumbling-blocks in the  up of trees and planting them in the ocean, that is,
way of others. It were better for him, &c. —I as- compared to things impossible. Some, taking this
sure you that such a one, especially he that by an  example (by which the efficacy of faith is illusimmoral life proves a reproach and scandal to my  trated) in a literal sense, have supposed, that the
cause, had better die by the hand of violence, and  apostles desired Jesus to increase their faith of
suffer the most shocking execution, than that he  working miracles. But the expression is undoubtshould offend, or cause to stumble and fall, one of edly proverbial, signifying, not the working of
these little ones, that is, one weak believer, or any  miracles, but the doing of things extremely diffiother of my despised and persecuted followers. See  cult.
on Matt. xviii. 7-9.                              Verses 7-10. But which of you, &c. —But while you
Verses 3, 4. Take heed to yourselves-That you  endeavour to live in the exercise of this noble grace
may neither offend others, nor be offended by others, of faith, and in a series of such services as are the
but that you may keep all your passions under pro- proper fruits of it, be careful, in the midst of all, to
per regulation, and may be preserved from those re- maintain the deepest humility, as in the presence of
sentments of injuries, real or supposed, which, if God your heavenly Master, on whom, as you are
yielded to, might occasion much sin to yourselves or his servants, you can have no claim  of merit:
others. If thy brother trespass against thee, &c.-  Which of you, having a servant ploughing, or
But while our Lord cautioned them against all angry  feeding cattle, &c.-To make his disciples sensible
passions, and that quarrelsome temper which they  that, after they had done their utmost to discharge
naturally produce, he thus prescribed a seasonable  the whole duty incumbent on them as God's servants,
and prudent reprehension of any fault that might be  sent forth to seek and save lost souls, they had meritcommitted, accompanied with forgiveness on the  ed nothing thereby; he bade them consider in what
part of the person injured, as the best means of dis- manner they received the services of their own
458                                                               a




Christ enjoins humility.             CHAPTER XVII.                    Ten lepers are cleansed
A, M. 4037.  8 And will not rather say unto him,! there met him  ten men that were A. M. 4037
A. D. 33.                                                                            A. D. 33.
Make ready wherewith I may sup, lepers, h which stood afar off:
and gird thyself, e and serve me, till I have   13 And they lifted up their voices, and said,
eaten and drunken; and afterward thou shalt Jesus, Master, have mercy on us.
eat and drink?                                   14 And when he.saw  them, he said unto
9 Doth he thank that servant, because he them, i Go show yourselves unto the priests.
did the things that were commanded him? I And it came to pass, that, as they went, they
trow not.                                      were cleansed.
10 So likewise ye, when ye shall have done   15 And one of them, when he saw that he
all those things which are commanded you, was healed, turned back, and with a loud voice
say, We are f unprofitable servants: we have  glorified God,
done that which was our duty to do.              16 And fell down on his face at his feet, giv11 ~ * And it came to pass, g as he went to  ing him thanks: and he was a Samaritan.
Jerusalem, that he passed through the midst  17 And Jesus answering, said, Were there
-of Samaria and Galilee.                        not ten cleansed? but where are the nine?
12 And as he entered into a certain village,  18 There are not found that returned to
e Chap. xii. 37.  f Job xxii. 3; xxxv. 7; Psa. xvi. 2; Matt.   * Fourteenth Sunday after Trinity, gospel, verse 11 to verse 20.
xxv. 30; Romans iii. 12; xi. 35; 1 Corinthians ix. 16, 17; g Luke ix. 51, 52; John iv. 4.  h Lev. xiii. 46.  iLev. xiii.
Philemn. 11.                                   2; xiv. 2; Awatt. viii. 4; Chap. v. 14.
dependants.  They reckoned themselves under no  formed, and either knew him  personally, having
obligation to a servant for doing the duty which his seen him before, or guessed that it might be he by
station bound him to perform. In like manner he, the crowds which followed him. And he said, Go
their Master, did not reckon himself indebted to  show yourselves to the priests-Intimating that the
them for their services. And therefore, instead of cure they desired should be performed by the way.
valuing themselves upon what they had done, and  And as they went-In obedience to his word; they
expecting great rewards for it, itbecame them, after were cleansed-Namely, by his wonder-working
having performed all that was commanded them, to  power; the efficacy of which was often exerted on
think and say that they had done nothing but their objects at a distance, as well as on such as were
duty.  When ye shall have done all, say, mWe are  near.
unprofitable servants-For a man cannot profit   Verses 15-19. And one of them, when he saw that
God. Happy is he who judgethhimself an unprofit- he was healed-Was so affected, that, with a heart
able servant; miserable is he whom God pronounces full of gratitude and joy, he immediately turned
such. But though we are unprofitable to him. our back, and with a loud voice glorified God-Made a
serving him is not unprofitable to us. For he is free and open acknowledgment of the signal mercy
pleased to give, by his grace, a value to our good which he had received. Though he had kept at a
works, which, in consequence of his promise, en- distance from Jesus before, yet being sensible that
titles us to an eternal reward.                he was now perfectly clean, he came near, that all
Verses 11-14. He passed through the midst of might have an opportunity of beholding the miracles;
Samaria and Galilee-As Samaria lay between  andfell down on his face at his feet-In the deepest
Galilee and Judea, and therefore our Lord, taking  humiliation, giving him thanks as the immediate
his journey to Jerusalem, must go first through Ga- author of his cure; and yet this man was a Salilee, and then through Samaria, it is inquired why  maritan —One of that heretical nation, from which
it is here said that he passed through the midst of one would have expected less of any thing good
Samaria and Galilee. To this Grotius, Whitby, than from the Jews, the professors of the true reCampbell, and some others, answer, that the original ligion, and members of God's visible church. Thereexpression, dta /eas IauapLaf Kat raatfataa, means, fore, to make known the good disposition of the
between Samaria and Galilee, or through those  man, though he professed a false religion, and to inparts in which the two countries bordered on each  timate that the others, who had been more favoured
other; or through the confines of them.  There  with external privileges and advantages, ought to
met him ten men that were lepers, which stood afar i have showed as great a sense of piety and gratitude
ff —As lepers were banished from the towns, they  as he; Jesus said, Were there not ten cleansed, but
were likewise obliged to keep at a distance from the  where are the nine?-Why did they not return to
roads which led to them. Curiosity, however, to  give thanke? This intimates that ingratitude is a
see thre travellers who passed, or, it may be, an incli- very common sin; of the many that receive mercy
nation to beg, having brought these ten as nigh to  from God, there are but few, very few, that return
the publicroadas they were permitted to come, they  to give thanks in a right manner; that render
espied Jesus, and cried to him, beseeching him to  according to thebenefits done unto them. There are
take pity on them, and cure them. They had heard  not fournnd to give glcry to God, save this strangerof some of the great miracles which he had per-l O a23oyevrlf trof, this. alien —Such, ever since the
a                                                               459




The kingdom of God                       ST. LUKE.                 cometh not with observation.
A. M. 4037. give glory to God, save this stran- dom of God cometh not I with obser- A. M. 4037.
A. D. 33. ger.                                                                         A.D. 33.
---- - ger.                                   vation.
19 k And he said unto him, Arise, go thy way:   21'Neither shall they say, Lo here! or, Lo
thy faith hath made thee whole.                 there! for behold, m the kingdom  of God is
20 ~ And when he was demanded of the  2within you.
Pharisees, when the kingdom  of God should   22 I And he said unto the disciples, "The
come, he answered them  and said, The king- days will come, when ye shall desire to see
k Matt. ix. 22; Mark v. 34; x. 52; Chap. vii. 50; viii. 48; xviii.  Verse 23. -m Rom. xiv. 17.-2 Or, among you; John i. 26.
42.-1 Or, with outward show.                    nMatt. ix. 15; John xvii. 12.
captivity, the Jews have considered the Samaritans. of those who are, or shall be, sent by me to declare
They call them Cuthites to this day. Thus many, the coming of my kingdom, nor shall men seek for
who profess revealed religion, are outdone and quite  it in this or that place, saying, Lo, it is here, or, Lo,
shamed by some that are governed only by natural it is there; for behold, the kingdom of God is tvithreligion, and that not only in moral virtue, but in  in you-It is an internal, spiritual kingdom; erected
piety and devotion.  " The ingratitude of these Jew- in the hearts of men, consisting in the subjection of
ish lepers, now cured, will appear monstrous, if we  their wills to the will of God, and in the conformity
consider that the malady from which they were  of their minds to his laws. Wherever it exists, it
delivered is in itself one of the most loathsome  exists in men's hearts.  See Rom. xiv. 17. Or, as
diseases incident to human nature, and a disease  our Lord was addressing the Jews, and especially
which, by the law of Moses, subjected them to  the Pharisees, and cannotbe understood as speaking
greater hardships than any distemper whatsoever. of the power his kingdom had gained over their
But though the cure of this dreadful affliction was hearts, whose temper was entirely alienated from
produced without the smallest pain or even trouble  the nature and design of it; the clause, perhaps,
to the lepers, and so speedily that it was completed  ought rather to be rendered, The kingdom of God
by the time they had got a little way off, as appears is among you.  Thus Beza, Raphelius, Whitby,
by the Samaritan's finding Jesus where he left him, Doddridge, and many others understand it: namely,
these Jews would niot give themselves the trouble  as signifying that the Messiah's kingdom began now
of returning to glorify God, by making the miracle  to appear among them, the gospel of the kingdom
public, nor to honour Jesus, by acknowledging the being now preached, miracles, in confirmation of it,
favour. Such were the people that gloried in their being wrought, and the grace of God, which accombeing holy, and insolently called the men of all other panied it, turning many sinners from the evil of
nations dogs. But their hypocrisy and presunmp- their ways, and transforming them into the divine
tionl received a severe reprimand on this occasion. image.  Thus Grotius paraphrases the passage,
For our Lord, in his observations on their behaviour, "Already among you;" that is, " among this very
plainly declared, that the outward profession of any  Jewish people, that kingdom begins to exert its
religion, however true and excellent that religion  power; you not observing it, and an evident sign of
may be in itself, is of no value before God in com- this are miracles. Accordingly, Matt. xii. 28, Christ
parison of piety and inward holy dispositions." —  speaks to the same Pharisees after this manner: IfI,
Macknight.                                      by the finger of God, cast out devils, then is the
Verses 20, 21. When he was demanded of the Pha- kingdom of God come nigh unto you; or rather,
risees-It is uncertain whether what is here men- com e upon, or among you, (as e6Oaacv E' v/UaS, properly
tioned took place while our Lord was on his journey, means,) where, by the word you, the whole Jewish
or after he came to Jerusalem; when the kingdom of people are in like manner intended."  See also
God should come —That is, when the kingdom of Matt. xxi. 43, where our Lord says, The kingdom of
the Messiah, which they had learned to term the  God shall be taken from you.
kingdom of God, was to commence?  They had    Verses 22-25. The days will come, when ye shal'
very grand notions of the extent of the Messiah's desire to see one of the days of the Son of man-One
kingdom, of the number of his subjects, the strength  day of mercy, or one day wherein you might conof his armies, the pomp and eclat of his court, and  verse with me, as you do now. Having spoken to
were eager to hear of its being speedily erected. the Pharisees, he now addressed his disciples, and in
Or, being inveterate enemies of Christ, they might the hearing of the Pharisees prophesied concerning
possibly ask the question in derision, because every  the destruction of the Jewish state, whose constituthing about Jesus was very unlike to the Messiah  tion, both religious and civil, was the chief obstacle
whom they expected. He answered, The kingdom  to the erection of his kingdom; for the attachment
of God cometh not with observation-With such  which the Jews had to their constitution was the
outward pomp as draws the observation of man- spring of all their opposition to Christianity, and of
kind: or, as Dr. WMhitby explains the expression, their cruelty to its abetters. A prediction of this
not with that royal splendour or worldly grandeur nature, delivered as the continuation of his answer
which shall render it conspicuous in the eyes of the  to the Pharisees; who desired to know when Mesworld, as you expect.  Neither shall they  say, Lo  siah's kingdom should come, plainly signified, that
here, or; Lo there-This shall not be the language  I it would first become conspicuous in the destruction
460                                                              a




7The Jews are warned of their         CHAPTER XVII.           approaching national destruction.
A. M. 4037. one of the days of the Son of man,  29 But tthe  same day that Lot A. M. 4037.
A. D. 33.                                     I                                       A.D. 33.
and ye shall not see it.               went out of Sodom, it rained fire
23 ~ And they shall say to you, See here! and brimstone from heaven, and destroyed them
or, See there! go not after them, nor follow  all:
thenz.                                           30 Even thus shall it be in the day when the
24 P For as the lightning that lighteneth out Son of man " is revealed.
of the one part under heaven, shineth unto   31 In that day, he x which shall be upon the
the other part under heaven; so shall also the  house-top, and his stuff in the house, let him
Son of man be in his day.                       not come down to take it away: and he that is
25 q But first must he suffer many things, in the field, let him likewise not return back.
and be rejected of this generation.               32 y Remember Lot's wife.
26 r And as it was in the days of Noe, so   33 z Whosoever shall seek to save his life,
shall it be also in the days of the Son of man. shall lose it; and whosoever shall lose his life,
27 They did eat, they drank, they married  shall preserve it.
wives, they were given in marriage, until the   34 a I tell you, in that night there shall be
day that Noe entered into the ark, and the  two men in one bed; the one shall be taken,
flood came, and destroyed them all.             and the other shall be left.
28 s Likewise also as it was in the days of   35 Two women shall be grinding together
Lot: they did eat, they drank, they bought, the one shall be taken, and the other left.
they sold, they planted, they builded;            36 3 Two men shall be in the field; the one
o Matt. xxiv. 23; Mark xiii. 21; Chap. xxi. 8. —-- Matt. xxiv.   Y Gen. xix. 26.  z Matt. x. 39; xvi. 25; Mark viii. 35;
27.-q Mark viii. 31; ix. 31; x. 33; Chap. ix. 22.  r Gen. Chap. ix. 24; John xii. 25.-  a Matt. xxiv. 40, 41; 1 Thess.
vii.; Matt. xxiv. 37. —-— s Gen. xix.-t Gen. xix. 16, 24. iv. 17.   This 36th verse is wanting in most of the Greek
u 2 Thess. i. 7. -— x Matt. xxiv. 17; Mark xiii. 15.  copies.
of the Jewish commonwealth.  But because love    Verses 26-30. As it was in the days of Noe, &c. —
and compassion were eminent parts of our Lord's In the next place, he foretold the stupidity of the
character, he spake of that dreadful catastrophe in  generation he should come to destroy, comparing it
such a manner as might be most profitable to his to that of the old world, about the time of the flood;
hearers.  He told them, firstof all, that they and the  who, being wholly unaffected with the admonitions
whole nation should be in the greatest distress be- which Noah gave them, while building the ark, and
fore the destruction of their constitution, and the  with the threatenings which he then denounced,
full establishment of Messiah's kingdom; and that went on as usual, following their ordinary occupathey should passionately wish for Messiah's personal tions, and pursuing their pleasures, both lawful and
presence to comfort them under their afflictions, but unlawful, in great security. The consequence of
should not be favoured with it. Next he cautioned  which was, that, ere they were aware, the flood
them against the deceivers which, in that time of came and destroyed them all. See on Matt. xxiv.
universal distress, would arise, pretending to be the 37, 39. Likewise, as it was in the days of Lot-The
Messiah, and promising to deliver the people from  Jewish people shall be sunk in carnal security at the
the powers which oppressed them. He told them, coming of the Son of man to execute judgment upon
that these deceivers would lurk a while in private, them, as the Sodomites were, when they were untill, by the diligence of their emissaries spreading  expectedly destroyed by fire and brimstone from
abroad their fame, and exhorting the people to go  heaven.
out to them, they had gathered a force sufficient to    Verses 31, 32. In that day-(Which will be the
support them.  They shall say to you, See here, or grand type of the last day,) when ye shall see Jerusee there; go not after them —Do not go forth to  salem encompassed with armies; he which shall be
them, nor follow them, for by this mark you shall upon the house-top, let him not come down-See
know them to be deceivers. For as the lightning, on Matt. xxiv. 17, 18; Mark xiii. 15. Remember
4c., shall the Son of man be in his day-So mani- Lot's wife-And escape with all speed, without ever
fest, so swift, so wide, so irresistible, so awful in its looking behind you. See note on Gen. xix. 26.
consequences shall his coming be. He shall come,   Verses 33-37. Whosoever shall seek to save his
indeed, but in a manner very different from that in  life, shall lose it-The sense of this and the followwhich the generality of this people expect him, even  ing verses is, Yet, as great as the danger will be, do
to execute a sudden and unavoidable destruction  not seek to save your lives by violating your conupon his enemies, and establish his religion and  sciences; if you do, you will surely lose them;
government in a great part of the world. See notes whereas, if you should lose them for my sake, you
on Matt. xxiv. 23-27. But first he must suffer many i shall be repaid with life everlasting. But the most
things —See on Matt. xvi. 21; Mark viii. 31; ix. 31; i probable way of preserving them now is to be alx. 33.; ways ready to give them up: a peculiar providence
a                                                               461




Awful end of Jerusalem foretold.           ST. LUKE.              Jesus enjoins constancy in prayer.
A.M. 4037. shall be taken, and the other b Where, Lord? And he said unto A. M. 4037.
A. D. 33.                                                                                   A. D. 33.
left.                                   theim, Wheresoever the body is, thi37 And they answered and said unto him, ther will the eagles be gathered together.
b Job xxxix. 30; Matt. xxiv. 28.
shall then watch over you, and put a difference be- of God will pursue them; and particularly in whattween you and other men.  Two men shall be in  ever part of the land any number of the unbelieving
one bed, &c.-See on Matt. xxiv. 40, 41. The minds  Jews are, there will the Romans, the executioners
of your enemies shall be so overruled by God, that, of the divine vengeance upon this nation, be gather
in cases where two persons are equally in their  ed together to destroy them. The expression is
power, one of them shall be carried off, and the other  proverbial, and will appear to have been beautifully
left to make his escape. And they said, Where, applied, when it is remembered, that the Romans
Lord, shall all these things happen?  And he said, bore in their standards the figure of an eagle; and
Wheresoever the body is, thither will the eagles be  that a certain kind of eagle, called r-ep vorrEp7wv,
gathered-As eagles find out, and gather round a  [black winged] mentioned by Aristotle, Hist. Ani.,
carcass, so, wherever wicked men are, the judgments  ix. 32, is found to feed on carcasses.-Macknight.
CHAPTER XVIII.
1,) Christ presses his disciples to fervency and perseverance in prayer, by the parable of the importunate widow, 1-8
(2,) He recommends humility, and humiliation on account of sin, by the parable of the Pharisee and publican, 9-14.
(3,) He encourages those who brought little children to him, whom his disciples had rebuked, 15-17. (4,) He tries and
discovers the insincerity of the self-righteous ruler, 18-23. (5,) He takes occasion from hence of cautioning his disciples
concerning the danger of richest and promises a great reward to those who forsake all for the kingdom of God's sake,
24-30.  (6,) He foretels his own sufferings, death, and resurrection, 31-34.  (7,) Cures a blind beggar near Jericho,
35-43.
A.M.4037. AND   he  spake  a  parable unto  ought aalways to pray, and not to A.M. 4037.
A.D. 33. A                                                                                  A.D. 33.
them   to  this end, that men  faint;
a Chap. xi. 5; xxi. 36; Rom. xii. 12; Eph. vi. 18; Col. iv. 2; 1 Thess. v. 17.
NOTES ON CHAPTER XVIII.                  especially when we are in pursuit of any spiritual
Verse 1. And he spake, &c. —E;eye  E sKac irapa- mercy or mercies, relating either to ourselves, our
~6oX;v avrotr.  He also spake a parable to them. friends, or the church of God, the present parable is
The particle de, here used, plainly implies, that this  introduced. As delivered on this occasion, it seems
parable has a relation to the preceding discourse, of  to have been principally designed to inspire the diswhich indeed it is a continuation, but which is im- ciples with earnestness and perseverance in their
properly interrupted by the division of the chapters. prayers for the coming of the Son of man to destroy
There is in it, and in the following parable, a par- the Jewish constitution, notwithstanding God should
ticular reference to the distress and trouble they  long defer the accomplishment of their desire. For
were soon to meet with from  their persecutors, this event is represented, not only here, but in several
which would render the duties of prayer, patience, other passages of Scripture, as a thing exceedingly
and perseverance peculiarly seasonable.  That men  to be wished for in those days. The reason was,
ought always to pray-At all times, on all occasions, the Jews in every country were their bitterest peror frequently, (as the word aravrore, here rendered  secutors, and the chief opposers of Christianity. See
always, signifies, John xviii. 20,) and not tofaint-  chap. xxi. 28; Heb. x. 25; James v. 7; 1 Pet. iv. 7.
Under their trials, not -to despond, or yield to evils, Independent of this, however, in the course of his
as eKcaK'ev, here used, signifies, so as to be wearied  ministry, our Lord often recommended frequency,
out by them, and cease from prayer, as unavailing  earnestness, and perseverance in prayer, not because
to procure relief. It frequently happens, that after  God is, or can be, ever tired out with our importumen have prayed for any particular blessing, they  nity; but because it is both an expression and exdesist, because God does not immediately grant ercise of our firm belief of, and confidence in, his
them their petition. To show the evil of this, and to  power and goodness, without which it would not be
recommend importunity andperseverance in prayer  fit for God to bestow his blessings upon us, not
462                                                                   a




Parable of the importunate widow      CHAPTER XVIII.                      and the unjust judge.
A.M. 4037.  2 Saying, There was lin a city  will avenge her, lest by her continu- A. M. 4037.
A. D). 33                                                                             A. D. 33.
a judge, which feared not God, nei- al coming she weary me.
ther regarded man.                                6 And the Lord said, Hear what the unjust
3 And there was a widow  in that city;  judge saith.
and she came unto him, saying, Avenge me of   7 And 0 shall not God avenge his own elect.
mine adversary.                                 which cry day and night unto him, though he
4 And he would not for a while: but after- bear long with them?
ward he said within himself, Though I fear   8 I tell you d that he will avenge them speednot God, nor regard man;                        ily.  Nevertheless, when the Son of man com5 b Yet, because this widow troubleth me, I eth, shall he find faith on the earth?
1 Gr. in a certain city. _.b Chap. xi. 8.     C Rev. vi. 10. —  Heb. x. 37; 2 Pet. iii. 8, 9.
would we be capable of receiving and using them. The passage, understood in this sense, has a peculiar
See on Matt. vii. 7-11; Luke xi. 5-8. Of continual advantage, as it throws a beautiful light on our Lord's
praying, see on 1 Thess. v. 17.                  argument, verses 6, 7, and lays a proper foundation
Verses 2-5. There was in a city a judge, which  for the conclusion which it contains."
feared not God, &c.-This magistrate, being govern-   Verses 6-8. And the Lord said, Hear. what the
ed by atheistical principles, had no inducement from  unjust judge saith-" If the repeated, importunate
religion to do justice; at the same' time, being very  cries of the afflicted do at length make an imprespowerful, he did not regard what men said or thought sion on the hearts even of men so wicked as to glory
of him; wherefore, in all his, decisions, he was in- in their impiety, injustice, and barbarity, they will
fluenced merely by passion 6r interest. And there much more be regarded by God, most gracious, who
was a widow, ~c.. and she came, saying, Avenge me is ever ready to bestow his choicest blessings, when
of, or rather, as ctucKvov /E means, do me justice on, he sees his creatures fit to receive them. Arguments
mine adversary-The word properly signifies, to  of this kind, taken from  the feeling goodness, or
judge a cause, and defend the injured judicially from  even from the imperfections of men, to illustrate the
the injurious person. The English word avenge, superior and infinite perfections of God, were often
therefore, does not exactly hit the sense here intend- made use of by Jesus, and with great success, in
ed, although, as Dr. Campbell observes, in the appli- working the conviction designed.  Such appeals
cation of the parable, verse 7, it answers better than  force their way directly into men's hearts, bear
any other ter4., This widow, having no friends to  down all opposition, and make alasting impression."'
assist her, could neither defend herself from injuries, And shall not God avenge his own elect, &c.-So
nor obtain satisfaction for them when committed; the true disciples of Christ are continually termed
hence, in an instance where she was greatly oppress- in the New Testament, being chosen of God to be
ed, she found herself obliged to petition the judge his peculiar people instead of the Jews, whom he
for redress. This he would not grant for a while-  rejected because they rejected Christ: who cry to
He was so addicted to his pleasures, and of so indo- him day and night-A just description this of God's
lent a disposition, that he would not put himself to  real people; though he bear long with themthe trouble of even examining her cause, notwith- Though God may bear long, with the wicked, and
standing that the grievous injustice which had been  seem deaf to the cries which his people send up
done toher pleadedpowerfully in herbehalf. But af- to his throne day and night for deliverance, the
terwardhesaid-Orthoughtwithinhimself; Though  just view which he has of their affliction will, in
I fear not God-And therefore will not do this due time, move him to punish severely their enewidow justice through the influence of any dread I mies. Though this was spoken, as has been intihave of his displeasure; nor regard man-Nor fear mated above, with a particular reference to the debeing called to an account for my neglect by any  struction of the Jews, described in the preceding
superior among men.  Yet, because this widow trou- prophecy, yet the sentiment expressed is applicable
bleth me —With the repeated representations of her to all cases in which God's people are oppressed by
case; I will avenge her-I will do her justice; lest their enemies.  I tell you, he will avenge them
by her continual coming she weary me —" The word  speedily —" Or rather, suddenly; for so ev raxet may
vircorrta; /ie, properly signifies, to beat on the face, signify. Besides, Scripture and experience teach
and particularly under the eye, and hence to beat in  us, that in most cases punishment is not speedily
general, as 1 Cor. ix. 27. In this passage it has a executed against the evil works of evil men; but
metaphorical meaning, and here signifies to give that when the divine patience ends, oftentimes degreat pain, such as arises from severe beating. The  struction overtaketh the wicked as a whirlwind, and
sense of the clause, therefore, is, that the uneasy  by its suddenness becomes the more heavy."  To
feelings which this widow raised in the judge's understand the passage thus, "removes the seeming
breast, by the moving representations which she  opposition between this clause and the end of the
gave him of her distress, affected him to such a de- precedent verse, the reconciling of which has given
gree that he could not bear it; and therefore, to be rise to several strained criticisms, and probably to
rid of those feelings, he resolved to do her justice. the various readings found there; not to mention,
a                                                               463




The parable of the                       ST. LUKE.                   Pharisee and the publzcan.
A. M. 4037.  9 ~ * And he spake this parable unto   11 The Pharisee f stood and prayed A. M. 4037
A. D. 33.                                                                               A.D. 33.
certain e which trusted in themselves thus with himself, g God, I thank thee,
2that they were righteous, and despised others: that I am  not as other men are, extortioners,
10 Two  men went up into the temple to  unjust, adulterers, or even as this publican.
pray; the one a Pharisee, and the other a   12 I fast twice in the week, I give tithes of all
publican.                                        that I possess.
* Eleventh Sunday after Trinity, gospel, verse 9 to verse 15.    2 Or, as being righteous.-  f Psa. cxxxv. 2. —g Isa. i. 15;
eChap. x. 29; xvi. 15.                           lviii. 2; Rev. iii. 17.
that it agrees exactly with the subject in hand, the  in answer to Solomon's request, that whatever
destruction of the Jewish nation having been repre- prayer should be offered in a right manner in, or
sented by our Lord in this very discourse, as what toward that house, it should, therefore, the rather be
would be exceeding sudden and heavy. See chap. accepted. Christ is our temple, and to him we must
xvii. 24."-Macknight. Thus also Dr. Doddridge: have an eye in all our approaches to God. One a: It is plain God might wait long, and yet at length  Pharisee —As if he had said, One of that sect so
execute a speedy and sudden vengeance. Compare  honoured among them; an dthe other a publicanPsa. lxxiii. 19; Hab. ii. 3; and especially Ecclus. Whom they were used to number with the most
xxxv. 18; to which Grotius supposes there is an al- contemptible of mankind.
lusion here."  Several other interpretations of the   Verses 11,12. The Pharisee stood andprayed thus
passage have been proposed, but none of them ap- with himself-The original clause, ~aoeer irpog eavrov
pear to be so probable as this, nor to be justified by  ravra wrpoavyXEro, it seems, should rather be rendered,
the text. When the Son of man cometh-Namely, to  standing by himself prayed these things. Read
execute judgment on the Jewish nation; shall he  thus, it is characteristical of the sect, who always
find faith on the earth?-Or rather, in the land; affected to dread pollution from the touch of those
namely, the land of Judea; the word Y)7 often signi- whom they considered as their inferiors in piety.
fying, not the earth in general, but some particular Thus this Pharisee kept himself at as great a disland, or country, as in Acts vii. 3, 4, 11, and in num- tance as he could from the miserable sinner who had
berless other places. The believing Hebrews were  entered the temple with him, as if he feared being
evidently in great danger of being wearied out with  defiled by coming near him, or any other person
their persecutions and distresses. Or, by faith here  less holy than himself.  God, I thank thee, that I
may be meant the belief of the particular truth  am not as other men-That is, not as the generality
which Christ had been inculcating, namely, that of my countrymen; extortioners, (ap7rayec, rapaGod would, in due time, avenge his elect, and sig- cious,) unjust, adulterers-Such are they, but I
nally punish their oppressors; and the question may  thank God I am not like them: ot even as this pubimply, that when Christ should come for that pur- lican-A great many good things he here says of
pose, faith in his coming would be in a great inca- himself, which we may suppose to.be true. 1st, He
sure lost. Accordingly, it appears from 2 Pet. iii. 4, was free from gross and scandalous sins. He was
that many infidels and apostates scoffed at the ex- not an extortioner, not a usurer, nor an oppressor to
pectation of Christ's coming, which the godly in  his debtors or tenants, but equitable and kind to all
those days cherished.                            dependant upon him: and not rapacious, seizing
Verses 9, 10. And he spake this parable-Hav- other men's property under false pretences. He
ing in the preceding parable guarded his disciples  was not unjust in any of his dealings, did no wrong
against faintness and weariness in prayer, he here  to any man; did not take advantage of any man's
guards them against the contrary extreme of self- ignorance, want of experience, or necessity, in buyconfidence: unto certain-For the conviction of ingor selling. He was not an adulterer, but had
certain persons in his train; who trusted in them- possessed his vessel in sanctification and honour.
selves that they were righteous-Who had a high  2d, He attended the ordinances of God, and used all
opinion of their own piety, and on that account de- the means of grace, and not only those that were
spised others as greatly inferior to them, both in ho- most commonly used, such as reading the word of
liness and in the favour of God. Observe, reader, God and prayer, but even fasting; yea, he fasted
these persons were, properly speaking, not hypo- twice in the week, and that partly as an act of temcrites: the Pharisee here mentioned was evidently  perance, and partly as a help to devotion. This the
not a hypocrite, any more than he was an outward  Pharisees and their disciples were wont to do, keepadulterer; but, mistaking his real state and charac- ing two private fasts every week, namely, on Monter, he sincerely believed himself to be righteous, days and Thursdays, as the primitive Christians did
and accordingly told God so in the prayer which  on Wednesdays and. Fridays. Thus he glorified
none but God heard.  Two men went up into the  God with his body. Yet this was not all, for, 3d,
temple to pray-It seems it was not the hour of pub- He gave tithes of all that he possessed, according to
lic prayer, but they went thither to offer up their the law, and so glorified God with his property.
personal devotions, as was usual with pious people at Many of the Pharisees were wont to give one full
that time, when the temple was not only the place, tenth of their income to the house and worship of
but the mc?(um of worship; God having promised, God, and another tenth in alms to the poor. Th(
464                                                               a




The parable of the                   CHAPTER XVIII.                  Pharisee and the publican.
A; M. 4037.  13  And  the publican, standing   14 I tell you, this man went down A. M. 4037.
A.D. 33. afar off, would not lift up so much  to his house justified rather than the  A D. 33.
as his eyes unto heaven, but smote upon  other: h for every one that exalteth himself
his breast, saying, God be merciful to me a  shall be abased; and he that humbleth himsinner.                                         self shall be exalted.
h Job xxii. 29; Matt. xxiii. 12; Chap. xiv. 11; James iv. 6; 1 Pet. v. 5, 6.
sum of this plea is, I do no harm; I use all the means himself. Thus he owned that God might justly beof grace; and I do all the good in my power. This hold him afar off, and send him into a state of eterwas his righteousness, and of this righteousness, it nal distance from him, and that it was a great favour
must be observed, he gives God the glory, at least in  that God was pleasqd to admit him thus nigh. 2d,
appearance, ascribing it not to himself but to God, for Standing thus at a distance, he would not lift up so
he says, God, Ithank thee, that Iam not as othermen, much as his eyes to heaven-Much less his hands, as
&c.-And yet this Pharisee, notwithstanding all this, was usual in prayer. He lifted up his heart indeed
was not in a state of acceptance with God, but in a to God in holy desires; but, through shame and hustate of guilt, condemnation, and wrath. And what miliation, did not lift up his eyes in holy confidence
then willbecome of many professing Christians, who  and courage. His iniquities were gone over his
are so far from going beyond this Pharisee in any of head as a heavy burden, so that he was not able to
thesebranches ofrighteousness, that they fall far short look up; and his downcast looks were an indicaof him in every one of them. But why was not this tion of the dejection of his mind at the thoughts of
Pharisee accepted of God?  1st, Because he trusted  his sinfulness and guilt.  3d, He smote upon his
in this righteousness, (which, after all, was very im- breast-In a holy indignation at himself for sin.
perfect,) not being acquainted with himself, nor " The sinner's heart first smites him in a penitent
knowing how far he came short of the glory of God, rebuke, 2 Sam. xxiv. 10; and then he smites his
and how he was involved in sin and guilt. Hence heart with penitent remorse."-Henry.  4th, His
he was not humbled before God, nor brought to ex- address to God was the very reverse of that of the
perience that true repentance toward him, without Pharisee: as full of humility and humiliation, as the
which there is no forgiveness. 2d, Because he evi- Pharisee's was of pride and ostentation; as full of
dently thought highly of himself; nay, and boasted  repentance for sin, and desire toward God, as his
of his fancied righteousness, dwelling upon it with  was of confidence in himself and his own righteousdelight, even in his prayers; as if all his business at ness and sufficiency. This prayer of the publican
the temple had been to tell God Almighty how good  was short; fear and shame hindered him from sayhe was. He went up to the temple indeed to pray, ing much, sighs and groans swallowed up his words:
but, it appears, forgot his errand: for in what he but what he said was to the purpose, God be mercisaid there is not one word of prayer: he was so full ful to me a sinner-Observe, reader, 1st, He owns
of himself, and his own goodness, that he thought himself to be a sinner, and guilty. before God, which
he had need of nothing, no, not of the favour and  the Pharisee did not, but spoke as if he were pure
grace of God. 3d, His giving God thanks for his from sin. 2d, He has no dependance but upon the
righteousness, although, if it had been done in a pro- mercy of God. The Pharisee had insisted upon the
per spirit, it would have been a good' thing, yet in  merit of his unblameable conduct, his fastings and
him seems to have been a mere piece of formality, tithes; but the poor publican disclaims all thought
savouring of pride; and being, properly speaking, a of merit, and flees to mercy as his city of refuge.
praising of himself rather than of God; and such a 3d, He earnestly prays for the benefit of that mercy,
praising of himself as implied the highest contempt 0 God, be merciful, be propitious, to me, forgive my
of others, and particularly of his fellow-worshipper, sins; be reconciled to me, and receive me graciously.
the publican.                                   And blessed be God that we have his prayer on reVerses 13, 14. And the publican, standing afar cord as a prayer answered.  Our Lord Jesus, to
of —lst, Under a sense of his being unworthy  whom all hearts are open, all desires known, and
to be permitted to draw near to God, or to go up  from whom no secret is hid, who is perfectly acamong his people into the court of Israel, though  quainted with all proceedings in the court of heaven,
probably a Jew, he stood at a distance. in the court assures us that this poor, broken-hearted penitent
of the Gentiles, probably without the stone wall, went to his house justified rather than the othertermed by the apostle, the middle wall of par- And so shall we, if we pray for the same blessing in
tition, which Gentiles and unclean Israelites were  the same spirit of penitence, humility, and fervour,
not permitted to pass. Or, if it seem more probable, through Jesus Christ.  The Pharisee, doubtless,
from the Pharisee's mentioning him in his prayer, thought if one of them must be justified, and not the
that he was in the same court with him, and within  other, certainly it must be he rather than the publinis view, as Salmasius thinks, then, his standing afar can. But Christ affirms the contrary: I tell you,
offimplies, that he came no farther than the gate, says he, with the utmost assurance, and- declare
being so self-abased that he would not go near the  it to you as a most momentous and interesting
Pharisee, whom he esteemedmuch more holy than  truth, which it concerns you all to believe and lay
VoL. I.           (30)                                              465               a




Little children brought to Jesus.        ST. LUKE.            Jesus shows the danger of riches.
A.. 4()37.  15 [ i Andtheybroughtunto hlim also  poor, and thou shalt have treasure in A. M. 4031
A. D. 33..                                                                           A. D. 33.
infants, that he would touch them: but heaven: and come, follow me.
when his disciples saw it, they rebuked them.  23 And when he heard this, he was very sor16 But Jesus called them unto him, and said, rowful: for he was very rich.
Suffer little children to come unto me, and for-  24 ~ And when Jesus saw that he was very
bid them not: for k of such is the kingdom of sorrowful, he ~ said, q How  hardly shall they
God.                                            that have riches enter into the kingdom  of
17 1Verily I say unto you, Whosoever shall God!
not receive the kingdom  of God as a little   25 For it is easier for a camel to go through
child, shall in no wise enter therein.          a needle's eye, than for a rich man to enter into
18 ~ m And a certain ruler asked him, say- the kingdom of God.
ing, Good Master, what shall I do to inherit  26 And they that heard it, said, Who then
eternal life?                                  can be saved?
19 And Jesus said unto him, Why callest  27 And he said, r The things which are imthou me good? none is good, save one, that is  possible with men, are possible with God.
God.                                             28 ~ s Then Peter said, Lo, we have left all,
20 Thou knowest the commandments, n Do  and followed thee.
not commit adultery, Do not kill, Do not steal,  29 And he said unto them, Verily I say unto
Do not bear false witness, 0 Honour thy father you, t There is no man that hath left house, or
and thy mother.                                 parents, or brethren, or wife, or children, for the
21 And he said, All these have I kept from  kingdom of God's sake,
my youth up.                                     30 u Who shall not receive manifold more in
22 Now when Jesus heard these things, he  this present time, and in the world to come life
said unto him, Yet lackest thou one thing: everlasting.
P sell all that thou hast, and distribute unto the   31 ~ * x Then he took unto him the twelve,: Matt. xix. 13; Mark x. 13.  k 1 Cor. xiv. 20; 1 Pet. ii. 2. 28; Matt. xix. 23; Mark x. 23. —r Jer. xxxii. 17; Zech. viii.
I Mark x. 15. —m Matt. xix. 16; Mark x. 17.-n Ex. xx. 12, 6; Matt. xix. 26; Ch. i. 37.-   Matt. xix. 27.-t Deut. xxxiii
16; Deut. v. 16-20; Rom. xiii. 9. —0 Eph. vi. 2; Col. iii. 20. 9.-u Job xlii. 10.-* Quinquagesima Sunday, gospel, verse
P Matt. vi. 19, 20; xix. 21; 1 Tim. vi. 19. —q Prov. xi. 31 to the end. —— x Matt. xvi. 21; xvii. 22; xx. 17; Mark x. 32.
to heart, that this publican wars justified, and not the panied with the deepest humility; because no disPharisee. The self-righteous Pharisee goes away  position of mind is more proper for such weak and
rejected, his sins are not pardoned, nor is he deli- frail beings as men to appear with before the great
vered from condemnation; but the publican, upon  God, than an absolute self-abasement."'-Macknight.
his penitent and humble address, obtains what he    Verses 15-17. They brought unto him infants,
asked; and him, whom the Pharisee would not have  &c.-The contents of these verses we had Matt. xix.
set with the dogs of his flock, God sets with the chil- 13-15; Mark x. 13-16; where see the notes. The
dren of his family! Christ, having finished the pa- passage very fitly follows the story of the publican,
rable, made an application of it to the persons for as a confirmation of the truth which was to be illuswhose sake chiefly it was delivered, by repeating his trated by that parable, that those shall be accepted
favourite and well-known maxim, He that exalteth  with God and honoured, who humble themselves,
himself shall be abased, and he that humbleth him- and that Christ has in store for them the choicest
self shall be exalted. See on Matt. xxiii. 12.  and best blessings.
Upon the whole, " this parable teaches us several   Verses 18-30. And a certain ruler-The followimportant lessons: as, that the generality of men  ing account is given us both by Matthew and Mark;
are great strangers to themselves, and ignorant of from whom we learn, that he was a young man, and
their own characters; that they oftentimes thank  very rich: but only Luke informs us that he was a
God in words, while their hearts are by no means ruler, or magistrate. For an explanation at large
penetrated with a due sense of them; that a man  of this whole paragraph, see notes on Matt. xix. 16may be very ready to censure others, without ever 30; Mark x. 17-27.  Yet lackest thou one thingforming a thought of reforminghimself; and that, in  Namely, to love God more than mammon. Our
a certain sense, we may be clear of open and scandal- Saviour knew his heart, and presently put him upon
ous sins, while we are full of inward spiritual wick- a trial which laid it open to the ruler himself. And
edness, pride, envy, malice, and hypocrisy.  To  to cure his love of the world, which could not in
conclude: by propounding this parable immediately  him be cured otherwise, Christ commanded him to
after that of the importunate widow, our Lord has sell all thathe had. But he does not command us to
taught us, that although our prayers must be very  do this; but to use all to the glory of God.
earnest and frequent, they should always be accom-   Verses 31-34. Behold, we go up to Jerusalem, &c.
466                                          (30* )             a




Christforetels his own sufferings.    CHAPTER XIX.               A blind man restored to sight.
A. M. 4037. and said unto them, Behold, we go   38 And  he cried, saying, Jesus, A. M. 4037.
A. D. 33.                                                      rA. D. 33.
-  up to Jerusalem, and all things Ythat thou son of David, have mercy on
are written by the prophets concerning the  me.
Son of man shall be accomplished.                39 And they which went before rebuked him,
32 For Z he shall be delivered unto the Gen- that he should hold his peace: but he cried so
tiles, and shall be mocked, and spitefully en- much the more, Thou son of David, have mercy
treated, and spitted on;                        on me.
33 And they shall scourge him, and put him    40 And Jesus stood and commanded him to
to death: and the third day he shall rise again. be brought unto him: and when he was come
34 a And  they  understood  none of these  near, he asked him,
things: and this saying was hid from them, nei-  41 Saying, What wilt thou that I shall do
ther knew they the things which were spoken. unto thee? And he said, Lord, that I may re.
35 11 b And it came to pass, that as he was ceive my sight.
come nigh unto Jericho, a certain blind man   42 And Jesus said unto him, Receive thy
sat by the way-side begging;                    sight: C thy faith hath saved thee.
36 And hearing the multitude pass by, he   43 And immediately he received his sight,
asked what it meant.                            and followed him, dglorifying God: and all
37 And they told him, that Jesus of Naza- the people, when they saw it, gave praise unto
reth passeth by.                                God.
Y Psa. xxii; Isa. liii.  z Matt. xxvii. 2; Chap. xxiii. 1; John John x. 6; xii. 16.  b Matt. xx. 29; Mark x. 46. —c Chap.
xviii. 28; Acts iii. 13.-a Mark ix. 32; Chap. ii. 50; ix. 45; xvii. 19.. d Chap. v. 26; Acts iv. 21; xi. 18.
-See notes on Matt. xxii. 17-19; Mark x. 32-34. or figurative sense to take what he said concernThey understood none of these things-They could  ing his sufferings; having their thoughts still taken
not but understand the literal meaning of what our up with the temporal kingdom.
Lord said. But as they could not reconcile this to    Verses 35-43. A certain blind man, &c.-Of the
their preconceived opinion of the Messiah's king- miracle here recorded, see on Matt. xx. 29-34; Mark
dom, they were utterly at a loss in what parabolical, x. 46-52
CHAPTER XIX.
In this chapter we have, (1,) The conversion of Zaccheus, 1-10. (2,) The parable of the pounds committed by a prince to
his servants; and of the vengeance taken by him on his rebellious subjects, 11-27. (3,) Christ's riding in triumph into
Jerusalem; and his lamentation in prospect of the ruin of that city, 28-44. (4,) His teaching in the temple, and casting
the buyers and sellers out of it, 45-48
A. M. 4037. AND  Jesus entered  and passed  cheus, which was the chief among A.M. 4037.
A. D. 33. A                                                                          A. D. 33.
through Jericho.                  the publicans, and he was rich.
2 And behold, there was a man named Zac-   3 And he sought to see Jesus who he was;
NOTES ON CHAPTER XIX.                 nistry had continued the appointed time, and he
Verses 1, 2. Jesus entered and passed Athrough  was determined to die at this passover. There was
Jericho-Namely, after performing the miracle re-  a certain man named Zaccheus, chief among the
corded at the close of the preceding chapter. He publicans-One of the principal tax-gatherers, or
was now on his way from the other side Jordan to  head-collector, or perhaps what we would term the
Bethany, near Jerusalem, to which place he hast- commissioner of the customs. And he was richened, with a view to be there eight or ten days Having heaped up abundance of wealth by his gainbefore the passover, intending to preach and work  ful employment.
miracles in the most public manner, under the eye    Verses 3, 4. And he sought to see Jesus-The
of all the people, and of the grandees, of whose re- great things which he had heard of Jesus made such
sentment he was no longer afraid, because his mi- a powerful impression on his mind, that when he
a                                                              467




The conversion                          ST. LUKE.                                of Zaccheus.
A. M. 4037. and could not for the press, because ifor to-day  I must abide  at thy  A. M. 4037.
A.D._ D-    he was little of stature.          house.
4 And he ran before, and climbed up into a   6 And he made haste, and came down, and
sycamore-tree to see him; for he was to pass received him joyfully.
that way.                                        7 And when they saw it, they all murmured
5 And when Jesus came to the place, he  saying, a That he was gone to be guest with a
looked  up, and saw  him, and  said  unto  man that is a sinner.
him, Zaccheus, make haste, and come down:   8 And Zaccheus stood, and said unto the
aMatt. ix. 11; Chap. v. 30.
was informed he was coming that way, he diligently  ing, he was gone to be a guest, rapa azuap7r6Xw avept,
sought an opportunity to see what sort of a person  wvith  a sinful Inan-And were not they themselves
he was; and could not for the press-Could not sinful men? and was it not Christ's errand into the
compass his design, Jesus being now surrounded by  world to seek and save sinful men?  But they seem
a prodigious multitude of people, and Zaccheus to have thought that Zaccheus was a sinner above
himself being little of stature. The passover being  all men that dwelt in Jericho; such a sinner as was
near at hand, the roads to Jerusalem were full of not fit to be conversed with. He, however, soon
people, many of whom, happening to meet with  gave proof, that though he had been a sinner, he
Jesus, chose to travel in his company, that they  was now a penitent, and a true convert. Zaccheus
might behold his miracles. And he ran before-  stood, and said to the Lord-He makes his declaWith great earnestness; and climbed up, &c.-  ration standing, not only that he might be seen and
Notwithstanding his quality; desire conquering ho- heard by those who murmured at Christ for coming
nour and shame. Zaccheus, it seems, was in Jericho  to his house; but that he might show by his posture
when Jesus passed through, though his house was his deliberate purpose and ready mind; and express
farther on the road to Jerusalem.  This accounts himself with solemnity, as making a vow to God.
for his running before the multitude on this occa- Behold, Lord, half of my goods I give to the poorsion. His desire to see Jesus was, no doubt, increased He does not say, I will give it by my will when I
by the account which he had received in Jericho, of die; but I give it now. Though hitherto I have
the miracle performed on the blind beggars; for the been uncharitable to the poor, now I will relieve
news of so extraordinary a transaction would be them, and give so much the more for having nequickly spread abroad.                          glected the duty so long. He does not expect to be
Verses 5-8. And when Jesus came to the place he justified by his works, as the Pharisee did, who
looked up, into the tree, and saw him-Zaccheus boasted of what he had done, but by his good
came to look upon Christ, and resolved to take par- works he purposed, through the grace of God, to
ticular notice of him, but little thought of being  evidence the sincerity of his faith and repentance,
noticed by Christ. That was an honour too great, and he here signifies that this was his purpose. He
and too far above his merit, for him to have any  addresses himself to Christ, in making this declarathought of. Observe, reader, how Christ prevented  tion, and not to the people, who were not to be his
him with the blessings of his goodness, and outdid  judges: and he stands, as it were, at Christ's bar.
his expectations; and see how he encourages very  The good that we do, we must do as unto him: we
weak beginnings, and helps them forward. He that must appeal to him, and approve ourselves to him
desires to know Christ shall be known of him: he in our integrity, in all our good purposes and resothat only desires to see him, shall be admitted to  lutions. If I have taken any thing by false accuconverse with him. And said, Zaccheus, make  sation-Or by any kind of injurious charges, or
haste and come down, for to-day, &c.-Jesus had  oppressive claims, as the word ecavso6avr7ca, accordnever seen him before, yet he called him by his ing to Heinsius, may very properly signify.  He
name, and by what he said intimated that he knew  seems to have meant, by any unjust exaction of the
his house was farther on the road. What a strange  taxes. Irestore him foztr-fold-" This was the utmixture of passions must Zaccheus have now felt, most that the Jewish law required, even in cases of
hearing one speak as knowing both his name and  fraudulent concealment and conviction; (unless
his heart. Zaccheus might ask, as Nathaniel. did, where an ox had been killed or sold, and so its labour
(John i. 48,) Whence knowest thou me? But before lost to the owner, and the discovery rendered more
he climbed the sycamore-tree, Christ saw him and  difficult: Exod. xxii. 1;) for the phrase of restoring
knew him. And he made haste, 5c., and received  seven-fold, (Prov. vi. 31,) seems only proverbial, to
him joyfully-Overjoyed to have such an honour express making abundantsatisfaction. Butif a man,
put upon him and his family. And his receiving  not legally convicted or accused, voluntarily dishim into his house was an indication of his receiving  covered a fraud he had committed, besides his treshim into his heart. And when they saw it-When  pass-offering, he was to add to the principal only a
the multitude saw him enter the house of Zaccheus; fifth part, Lev. vi. 5. Zaccheus therefore shows the
they all murmured —Were very much offended at sincerity of his repentance by such an offer. Some
the particular regard that Jesus showed him; say- commentators have remarked, that oppressive pub468                                                               a




Parable of the 1ounds, committed      CHAPTER XIX.                   by a prince to his servants.
A. M. 4037. Lord; Behold, Lord, the half of my  ed and spake a parable, because he A.M. 4037
A. D. 33.                                                                              A.D 3.
goods I give to the poor; and if I was nigh to Jerusalem, and because
have taken any thing from any man by b false  g they thought that the kingdom of God should
accusation, C I restore hintm four-fold.         immediately appear.
9 And Jesus said unto'him, This day is sal-  12 h He said therefore, A  certain nobleman
vation come to this house, forasmuch as d he  went into a far country to receive for himself
also is e a son of Abraham.                      a kingdom, and to return.
10 f For the Son of man is come to seek and   13 And he called his ten servants, and dehto save that which was lost.                     vered them  ten 1 pounds, and said unto them,
11 ~ And as they heard these things, he add- Occupy till I come.
b Chapter iii. 14. —-- Exodus xxii. 1; 1 Sam. xii. 3; 2 Sam.   g Acts i. 6.  h Matt. xxv. 14; Mark xiii. 34.-  Mina,
xii. 6.-dRomans iv. 11, 12,16; Galatians iii. 7.  e Chapter here translated a pound, is twelve ounces and a half; which,
xiii. 16. -f Matthew xviii. 11; Matthew x. 6; xv. 24.  according to 5s. the ounce, is ~3 2s. 6d.
licans were by the Roman law required to restore    Verse 12. A certain nobleman-Or, a certain
four-fold; but this was only after judgment obtained, king's son; went into a far country to receive a
where they had been guilty of extorting by force; kingdom, &c.-In order to be confirmed in his
whereas, before conviction, it was enough to make  father's kingdom, he went into a distant country to
restitution of what had been taken; and even after do homage unto a more powerful potentate, of whom
it, in common cases, all that the law required was he held it as a vassal. There is supposed to be an
restoring twice as much."-Doddridge.             allusion here to a custom which prevailed greatly
Verses 9, 10. Jesus said unto him-Or, concerning  in our Lord's time among the princes of the East;
him, as Dr. Campbell translates the words, observ- who, before they ventured to ascend the throne,
ing, " The thing said Shows clearly that our Lord  went to Rome, and solicited the emperor's permisspake not to Zaccheus, but to the people concerning  sion, wyho disposed of all the tributary kingdoms as
him: he being mentioned in the third person in the  he saw fit. Dr. Campbell, instead of, to receive a
next clause."  For so much as he also is a son of kingdom, reads, to procure for himself royalty,
Abraham-Notwithstanding all the sins he has cor- observing, " To me it is manifest, that 3actv2era, here,
mitted, it is now manifest that even this man also  signifies royalty, that is, royal power and dignity.
is a true son of Abraham, and that, not only in re- For that it was not a different kingdom from that
spect of his lineal descent from him, but of his faith  wherein he lived, as the common version implies, is
and holiness. For the Son of man is come to seek  evident from verse 14. It is equally so, that there
and save that which was lost —" Alluding to the para- is in this circumstance an allusion to what was well
bles of the lost sheep, lost money, and lost son, known to Christ's hearers, the way in which Archwhich he ha; lately delivered, to prove how agree- elaus, and even Herod himself, had obtained their
able it was to reason, to the duties of his mission, rank and authority in Judea, by favour of the Roand to the will of God, that he should keep company  mans. When this reference to the history of the
with the worst of sinners, in order to recover them  times is kept in view, and f3acLteta understood to deunto God their rightful owner.  And therefore, note royal power and dignity, there is not the shadow
though Zaccheus had been really as bad a man as of a difficulty in the story. In any other explana.
the multitude took him, and his vocation bespake  tion, the expounder, in order to remove inconsistenhim  to be, Jesus was in the exercise of his duty  cies, is obliged to suppose so many circumstances
when he went to lodge with him."                 not related, or even hinted at by the evangelist, that
Verse 11. And as they heard these things-  the latter is, to say the least, made to appear a very
Namely, that salvation was come to Zaccheus's  inaccurate narrator."  Whichever interpretation be
family; he added, and spake a parable-From this adopted, the meaning of this part of the parable
we gather; that he spake the parable in Zaccheus's evidently is, that before Jesus entered upon his
house; because he was nigh to Jerusalem, and they  mediatorial kingdom, and sat down at the right hand
thought, &c.-Bccause his followers were accom- of God in majesty and glory, it was necessary he
panying him to the royal city, in expectation that should die and ascend to heaven; see Phil. ii. 8, 9;
the kingdom of God would immediately appear, Heb. i. 3, 8, 9; from whence he was afterward to
and with a resolution to assist him in erecting it, he return, as it were, that is, to come forth in his justice
spake this parable, wherein he showed them their and power, to punish, first, the unbelieving and
duty, described the true nature of the kingdom of obstinate Jews, and afterward, in future ages, the
God, and taught them that it was not immediately  opposers of his gospel, the persecutors of his people.
to appear. "The parable," says Dr. Doddridge, all antichristian powers, and, at the day of final judg"considered in this view, as suited to the circum- ment, all the impenitent and unbelieving.
stance of time, and to the case of those to whom it   Verse 13. And he called his ten servants-This
was delivered, will appear a most wise and season- translation implies, he had neither more nor fewer
able admonition; and by neglecting the instruction I than ten servants, and that they were all called: but
it was designed to give them, the Jews deservedly  Dr. Campbell thinks the original expression, Katewac
brought ruin on themselves.", de JeKa (deSS' eavr8, should rather be rendered, having
a                                                                469




The reward of                           ST. LUKE.                         the faithful servant.
A. M. 4037.  14 i But his citizens hated him, and   16 Then came the first, saying, Lord, A. M. 4037.
A.. 33. sent a message after him, saying, We  thy pound hath gained tel pounds.
will not have this man to reign over us.         17 And he said unto him, Well, thou good
15 And it came'to pass, that when he was servant: because thou hast been k faithful in a
returned, having received the kingdom, then  very little, have thou authority over ten cities.
he commanded these servants to be called unto   IS And the second came, saying, Lord, thy
him, to whom  he had given the 2 money, that pound hath gained five pounds.
he might know  how  much every man had   19 And he said likewise to him, Be thou also
gained by trading.                              over five cities.
i John i. 11.- 2 Gr. silver, and so verse 23.       k Matt. xxv. 21; Chap. xvi. 10.
called ten of his servants, and that if the sense had  message which they sent to this potentate, from
been as given in our translation, the expression must whom he sought what in latter times has been called
have been, tcalean de res de ea 62,s8 eavr7. And deli- investiture. For in that message they alleged no
vered them ten pounds-Before he departed he gave  crime against him. But only expressed their ill-will
each of these servants a sum of money, to be em- toward him, by declaring that they would not have
ployed in trade, until he should return. The word  him to reign over them. This is a fit representation
/uva, or mina, as it is commonly called, here rendered  of the causeless opposition which the Jewish great
pound, contained sixty shekels, (Ezek. xlv. 12,) and  men made to Jesus. The message which these cititherefore, according to the common calculation of zens sent after their prince had no effect; he rethe worth of a shekel, placing it at two shillings ceived the kingdom, and returned with full authority,
sixpence of our money, it was seven pounds ten  which he exercised in calling his servants to account,
shillings; but according to Dr. Prideaux, who sets and in punishing his rebellious subjects. So the
the shekel at three shillings, the mina was nine  opposition which the Jews made toour Lord's being
pounds sterling. Our Lord probably chose to men- made king proved ineffectual. Having, therefore,
tion this small sum, to illustrate the munificence of all power in heaven and in earth given unto him,
the master, in bestowing on the faithful servant so  he will return to reckon with his apostles and mi.
great and noble a reward. The impropriety of nisters, and other servants, and especially his rebelrendering the word pound, must strike every intelli- lious subjects."  Nay, he has returned already in
gent reader. The original word should have been  more respects than one, and has both punished the
retained, as it is in the parable of the talents, Matt. Jews and other persecutors of his people, and opxxv. 14, &c., to which parable this is very similar; posers of his gospel, with most exemplary punishand the notes on which the reader is desired to con- ment. Then he commanded these servants to be
sult, for the more perfect elucidation of this. By  called, that he might know how much every man had
the ten servants, (a certain number being put for an  gained, &c.-So Jesus, both at the day of men's
uncertain,) we are to understand; 1st, The apostles death, and at the general judgment, will make a strict
and first preachers of the gospel, to whom Jesus inquiry into the use and improvement which all his
gave endowments fitting them for their work, and  servants, but especially the ministers of his gospel,
from whom he expected a due improvement of those  have made of the talents and opportunities commitendowments in the propagation of the gospel. 2d, ted to them. See Macknight, and notes on Matt.
Those whom he should call and qualify for the work  xxv. 19, &c.
of the ministry in future ages: and, 3d. All who did    Verses 16-21. Then came the first-The modesty
or should hereafter profess to receive his gospel, and  of these servants is remarkable. They do not say
to be his disciples and servants; conferring upon  that they themselves had gained the ten or the five
them the means of grace, encouragements and ad- pounds; but that the pound which their lord had
vantages for improvement in holiness, and gifts and  intrusted to their management had gained them, atabilities for usefulness to mankind. And said unto tributing their success, not to themselves, but to the
them, Occupy till I come-Till I return to take an  gifts of his grace. And he said, Well done, thou
account of the use you have made of what has been  good servant-The first servant, having been very
intrusted to your management. The spiritual sense diligent and successful, was greatly applauded by
is, Use your endowments, gifts, and graces, with all his Lord, who rewarded him by raising him to a
your privileges and advantages, for the good of your considerable dignity in the kingdom which he had
fellow-creatures, and the glory of God, till I come lately received, signified by setting him over ten
to visit the nation; to destroy Jerusalem; to execute  cities. Thus the faithful apostles, evangelists, and
judgment on my enemies, and on those -of my people  ministers of Christ shall be rewarded with great hoin successive ages; to require your souls of you by  nour and authority in his kingdom. And the second
death, and to judge mankind in the day of final ac- came, saying, Thy pound hath gained five pcunds
counts.                                      -, Having also been both diligent and successful,
Verses 14, 15. But his citizens hated him-n The  though in an inferior degree. And he said to him.
natural subjects of this king's son, (see on verse 12,) Be thou ruler over five cities-He also was approved,
" hated him without a cause, as appears from the  andrewarded accordingly. Thus the least of Christ's
470                                                              a




The punishment of                     CHAPTER XIX.                        the slothful servant.
A. M. 4037. 20 And another came, saying, Lord, own mouth will I judge thee, thou A. M. 4037.
behold here is thy pound, which I wicked  servant.  n Thou  knewest A. D. 
have kept laid up in a napkin:                  that I was an austere man, taking up that I
21'For I feared thee, because thou art an  laid not down, and reaping that I did not sow:
austere man: thou takest up that thou layedst  23 Wherefore then gavest not thou my monot down, and reapest that thou didst not ney into the bank, that at my coming I might
sow.                                            have required mine own with usury?
22 And he saith unto him, m Out of thine   24 And he said unto them  that stood by,
IMatt. xx. xxv. 24. —— m2 Sam. i. 16; Job xv. 6; Matt. xii. 37.  nMatt. xxv. 26.
faithful ministers and servants shall be rewarded  mere pretence. In like manner, all the excuses
with a proportionable share of honour and felicity  which wicked ministers, or slothful professors of
in his kingdom. " It is observable, that in Matt. Christianity, offer in their own behalf, shall, at the
xxv. 20-23, where the servants are represented as bar of God, stand them in no stead, whether they be
doubling the different sums intrusted to each, the  drawn from the character which they affixed to God,
reward of each is spoken of as the same; but here  or from his supposed decrees, or from their own inthe sums intrusted being the same, and the improve- ability, or from the difficulty of his service, or from
ment described as different, there is a proportionable  any other consideration whatever. Negligent and
difference in the reward: which, as it is a beautiful useless ministers especially, may, in the fate of this
circumstance, was no doubt intended for our instruc- slothful servant, see a picture of their own: for
tion."-Doddridge. And another came-Who had  Christ, above all things, disapproves of a wicked, or
been negligent and slothful, saying, Lord, here is even an indolent or unprofitable minister of his gosthy pound-Which was put into my hands; and  pel. "This negligent and slothful servant," says
which I have kept laid up in a napkin-Very care- Quesnel, "ought to make all pastors and clergymen
fully, so that it is not at all diminished. For Ifeared  tremble, who imagine that they lead an innocent
thee, &c.-I was apprehensive I might incur thy  life if they do but avoid the grosser sins, and only
severity, if any accident should befall this money in  lead an easy and quiet life in idleness and indolence.
trade, therefore I was determined not to venture it In a priest it is a great evil not to do any good. Not
out of my hands, and now return it just as I re- to use the gifts of God, is to abuse them. He loses
ceived it. See on Matt. xxv. 24, 25. Because thou  them, who does not make them serviceable to the
art an austere man: thou takest up that thou layedst good of the church. Rest is a crime in one who is
not down, &c.-This is a proverbial description of called to a laborious life; and we cannot live to ouran unjust, rigorous character. The slothful servant, selves alone, when we belong to the church."  " Let
by impudently applying it to his lord, and assigning  us reflect," says Gregory, in his seventeenth homily
it as the true reason why he had not increased his on the gospel, " who were ever converted by our
talent as the others had done theirs, aggravated his preaching; who, moved by our rebukes, have recrime not a little. Thus slothful ministers of reli- pented of their evil ways; who, through our teachgion, and pretended servants of Christ, will be ever ing, have forsaken luxury, covetousness, pride. Let
ready to throw the blame of their unfaithfulness on  us reflect what gain we have made for God, who
God himself.                                    have been sent by him to labour, with the talents
Verses 22, 23. And he saith, Out of thine own  intrusted to us. For he saith, Occupy till I come.
mouth will I judge thee, &c.-When his lord heard  Behold, now he cometh, now he requires the profit
him offer such a vile and groundless charge against of our labour. What gain of souls shall we be able
him as an excuse for his own negligence, he was to show him from our toils? What sheaves of souls
filled with indignation, and determined to punish him  shall we be able to present to him from the harvest
severely. Thou knewest that I was an austere  of our preaching?  Let us place before our eyes
man-This is not an acknowledgment of the vile that day of so great strictness, in which the Judge
and detestable charge of " God's demanding of men," will come and take an account of these servants, to
as Dr. Guise observes, "more difficult services than  whom he hath committed his talents! Lo, he will
he has furnished them for, and would assist them in," be seen in terrible majesty, amid the company of
which would be a most unrighteous thought of God; angels and archangels! Good and bad must be exbut the servant's lord only argues with him on his amined before him, and the works of each made
own base principles, and shows, that even on them  manifest. There all the leaders of the Lord's flock
he would be justly condemned for his negligence. will appear with their gain of souls, won to the Lord
Wherefore then gavest thou not my money-If thou  by their preaching. And when so many pastors
didst really believe me to be the rigorous person thou  shall appear with their flocks before the eyes of
sayest I am, why didst thou not lend out my money  their eternal Pastor-wretched men, what shall we
on proper security, that I might have received mine  say, who return empty to our Lord; who have borne
own, cvv -roicG, with interest; a method of improve- i the name of shepherds, and yet have no sheep to
ment of thy talent which would have occasioned  show! called pastors here, but without any flock
thee no trouble at all. Thy excuse, therefore, is a there!"
a                                                                 471




Jesus rides in triumph                  ST. LUKE.                            into Jerusatem.
A. M. 4037. Take from him  the pound, and give shall find a colt tied, whereon yet never A. Mf. 4.037.  it to him that hath ten pounds.     man sat: loose him, and bring him
25 (And they said unto him, Lord, he hath  hither.
ten pounds.)                                    31 And if any man ask you, Why do ye
26 For I say unto you, 0 That unto every one loose him? thus shall ye say unto him, Bewhich hath, shall be given; and from him that cause the Lord hath need of him.
hath not, even that he hath shall be taken   32 And they that were sent went their way
away from him.                                and found even as he had said unto them.
27 But those mine enemies, which would not  33 And as they were loosing the colt, the
that I should reign over them, bring hither, and  owners thereof'said unto them, Why loose ye
slay them before me.                          the colt?
28 ~ And when he had thus spoken, P he   34 And they said, The Lord hath need of
went before, ascending up to Jerusalem.       him.
29 q And it came to pass, when he was come   35 And they brought him  to Jesus: r and
nigh to Bethphage and Bethany, at the mount they cast their garments upon the colt, and they
called the mount of Olives, he sent two of his set Jesus thereon.
disciples,                                      36 s And as he went, they spread their clothes
30 Saying, Go  ye  into the village over in the way.
against you; in the which at your entering ye   37 And when he was come nigh, even now
oMatthew xiii. 12; xxv. 29; Mark iv. 25; Chap. viii. 18.  r2 Kings ix. 13; Matt. xxi. 7; Mark xi.. 7; John xii. 14.
P Mark x. 32.  q Matt. xxi. 1; Mark xi. 1.     S Matt. xxi. 8.
Verses 24-26. And he said to them that stood by-  and slain in his presence, that others might learn a
To the officers of justice that waited on the king; more dutiful submission by the execution of these
Takefrom him the pound-Take what was intrusted  rebels. The word KaracoafaTe, here rendered slay
with him from that idle, suspicious, unfaithful ser- them, properly signifies, slay them with the sword,
vant, who might otherwise have had that, and much  and seems first to refer to the dreadful slaughter of
more, allotted him for his own property; and give  the impenitent Jews, by the sword of each other and
it him that has ten pounds-As an additional reward  of the Romans. But that does not seem to be the
for his fidelity and diligence. And they said, Lord, chief design of the passage; it more especially rehe hath ten pounds —They speak this in surprise at lates to the far more terrible execution which shall
his assigning it to one who had received so ample a be done on all impenitent sinners in the great day,
reward, thinking there was no occasion to give an when the faithful servants of Christ shall be readditional pound to one who had so many already. warded. Now all this was as if our Lord had said,
Perhaps they thought it more proper to give it to  Thus shall I at length appear, not as a temporal
him who had only five pounds. Nevertheless, the  sovereign, but as the great eternal Judge and victoprince stood by his former award, and bestowed the  rious Ruler over all; when, having received power
other pound likewise upon him; because it was and dominion from my Father, I shall bring all to
agreeable to the rules of all wise administrations to their final account, and with infinite ease triumph
bestow the most and greatest trusts on them who, over those who reject and affront my authority:
by their fidelity in offices already enjoyed by them, take heed, therefore, that you be not found in their
had shown that they best deserved them. For unto  wretched number, as many will be who pretend
every one which hath-That uses properly and im- most eagerly to desire the Messiah's appearance.
proves what he hath; shall be given-Still more,   Verses 28-40. When he had thus spoken-When
and he shall have greater abundance; and fromn him  he had finished the preceding parable in Zaccheus's
that hath not-That acts as if he had not a talent to house; he went before-Continued his journey, and
use for the good of mankind and the glory of God; led the way as foremost of the company, thus showeven that he hath shall be taken away from him-  ing his readiness to suffer; ascending up to JerusaThe opportunities and advantages which he enjoys lem-Being determined to appear there at the apshall be taken from him, and given to such as im- proaching passover, though he well knew that he was
prove those already bestowed on them.         to encounter persecution and death there. And when
Verse 27. But those mine enemies, &c.-Having  he was come ni0gh to Bethphage and Bethany —Both
thus inquired into the conduct of his servants, and  these villages being situated at the foot of the mount
treated them according to the different use they  of Olives, and Jesus being between them, on the
made of what had been intrusted with them, he then  road from Jericho to Jerusalem, he might very proproceeded to pass sentence on his rebellious citizens, perly be said to have been nigh to both, and nigh to
who had refused to have him for their king; and  Jerusalem, which was at the distance of two miles
with a just resentment of their base ingratitude, he only: he sent two of his disciples &c. —See this
commanded them to be brought thither immediately, paragraph explained, Matthew  xxi. 1-16; Mark xi
472                                                             a




Jesus weeps over the                  CHAPTER XIX.                          city of Jerusalem.
A. M. 4037. at the descent of the mount of Olives, x the stones would immediately cry A. Mr. 4037.
A. D.. the whole multitude of the disciples out.D. 33.
~egan to rejoice and praise God with a loud   41 ~ And when he was come near, le bevoice, for all the mighty works that they had  held the city, and Y wept over it,
seen;                                            42 Saying, If thou hadst known, even thou,
38 Saying, t Blessed be the King that cometh  at least in this thy day, the things which belong
in the name of the Lord: u Peace in heaven, unto thy peace! but now  they are hid from
and glory in the highest.                       thine eyes.
39 And some of the Pharisees from  among   43 For the days shall come upon thee that
the multitude said unto him, Master, rebuke  thine enemies shall Z cast a trench about thee,
thy disciples.                                  and compass thee round, and keep thee in on
40 And he answered and said unto them, I every side,
tell you, that if these should hold their peace,  44 And a shall lay thee even with the ground,
t Psalm cxviii. 26; Chapter xiii. 35.  u Chapter ii. 14; Eph. Y John xi. 35.-z Isa. xxix. 3, 4; Jer. vi. 3,  6; Chap. xxi. 20.
ii. 14.-x Hab. ii. 11.                       a 1 Kings ix. 7, 8,; Mic. iii. 12.
1-10. The whole multitude began to praise God-  it. Indeed, a rampart or mound of earth was always
Speaking at once, as it seems, from a divine impulse, accompanied with a trench or ditch, out of which
words which most of them  did not understand. was dug the earth necessary for raising the rampart.
Peace in heaven —God being reconciled to man. Some expositors have clearly shown that this is a
Rebuke thy disciples-Paying thee this immoderate  common meaning of the word in Greek authors.
honour. If these should hold their peace, the stones Its perfect conformity to the account of that transacwhich lie before you would immediately cry out-  tion given by the Jewish historian, is an additional
That is, God would raise up some still more unlikely  argument in its favour."  And keep thee in on every
instruments todeclarehispraise. Or,thathewould, side-So that, with all thy numerous inhabitants,
by a miracle, raise up others to glorify his name, thou neither shalt be able to resist nor to escape them.
rather than silence should be kept on this occasion. To the prophecy here uttered by Jesus, foretelling
But though Jesus did not refuse the honours that the principal circumstances of the siege of Jerusawere now paid him, he was far from assuming the  lem, the event corresponded most exactly. "For,
dignity of an earthly prince, or any state pageantry  when Titus attacked the city, the Jews defended
whatsoever. On the contrary, he humbled himself  themselves so obstinately, that he found there was
exceedingly; his riding on an ass being an instance  no way to gain his purpose but to compass the city
of great meekness, according to what was prophe- round with a trench and mound. By this means,
sied of him, Zech. ix. 9.                       he kept the besieged in on every side, cut off from
Verses 41-44. He beheld the city and wept over it them all hope of safety by flight, and consumed them
-As he drew nigh he looked on the city, and, not- by famine. The work which he undertook was inwithstanding he had already met with much ill usage  deed a' matter of extreme difficulty, for the wall
from its inhabitants, and was at this very juncture to  measured thirty-nine furlongs, or almost five miles,
be put to death by them, yet, with a divine generosi- and the towers were thirteen in number, every one
ty and benevolence, which nothing can equal, he  of them ten furlongs in compass. Nevertheless, the
wept over it, in the view of the surrounding multi- whole was finished in three days; for, to use the
tude, lifting up his voice and lamenting aloud the  expression of Josephus, the soldiers in performing
calamities which he foresaw were coming upon it. this work were animated by a divine impetus. Bell.,
If thou thadst known, at least iin this thy day-After vi. 13."  And shall lay thee even with the.groundthou hast neglected so many; thy day —The day  Of this circumstance, see the notes on Matt. xxiv.
wherein God still offers thee his blessings; the things  1, 2; Mark xiii. 1, 2. The description which Josewhich belong unto thy peace-And on which thy  phus has given of the taking of Jerusalem by Titus,
final happiness depends! but now they are hid from  may be considered as a comment upon these prothine eyes —Godwill leavetheeinhis righteous judg- phecies. Bell., vii. 18. "Thus was Jerusalem taken,
ment to this thy chosen ignorance and obstinate per- in the second year of Vespasian's reign, on the 8th
verseness, till it end in thine utter ruin. For the day of September; and having been already five
days shall come-The time hastens on and will soon  times surprised, it was again finally destroyed. Such
arrive; that thine enemies shall cast a trench about was the end of the besieging of Jerusalem, when
thee-And thou shalt suffer all the hardships of the  there was none left to kill, nor any thing remaining
closest siege. The original phrase is, Trept6aZealv for the soldiers to get. Cesar commanded them to
xapa/ca cot, which Dr. Campbell renders, will sur- destroy the city and temple, only leaving certain
round thee with a rampart, observing, the word  towers standing, that were more beautiful than the
i" xapaf does not occur in any other place in the New  rest, namely, Phaselus, Hippicos, and Mariamne,
Testament, but in some places wherein it occurs in and the wall that was on the west side, meaning there
the Septuagint, it has evidently the sense here given  to keep a garrison, and that they should be a monua                                                               473




Jesus purges                                  ST. LUKE.                                      the temple.
A.M. 4037. and thy children within  thee: and  house  is the house of prayer, but A. M. 4037
A. D. 33.                                                                                      A. D. 33.
A    bthey shall not leave in thee one stone  f ye have made it a den of thieves.
upon another: c because thou knewest not the   47 ~ And  he  taught daily  in  the temple.
time of thy visitation.                              But gthe chief priests, and  the scribes, and
45 T d And he went into the temple, and be- the chief of the people sought to destroy him,
gan to cast out them  that sold therein, and   48 And could not find what they might do:
them  that bought,                                   for all the people 3 were very attentive to hear
46 Saying unto them, e It is written, My  him.
b Matt. xxiv. 2; Mark xiii. 2; Chap. xxi. 6.    c Dan. ix. 24; 15; John ii. 14, 15.-e Isa. lvi. 7.-f Jer. vii. 11..-    Mark
Chap. i. 68, 78; 1 Pet. ii. 12.-d Matt. xxi. 12; Mark xi. 11, xi. 18; John vii. 19; viii. 37.-30r, hanged on him; Acts xvi. 14.
ment of the prowess of the Romans, who had taken  while, the reader might be put in mind that the hisa city so well fortified, as by them  it appeared to  torians of Greece and Rome, to aggrandize their
have been. All the rest of the citythey so levelled,"  heroes, have been at pains to relate occurrences at
answering to our Lord's phrase, lay thee even with  which they shed tears; but this would be to fall
the ground, " that they who had not seen it before,  egregiously below the greatness of the subject.  Is
would not believe that ever it had been inhabited."  it possible to have the least relish for goodness,
And in the preceding chapter he says, "They de-  and not be ravished with the man who has such a
stroyed the wall, and burned the outward part of the  quick feeling of the miseries of others, as to weep
city."  Because thou knewest not the time of thy  for their misfortunes in the height of his own prosvisitation-" Our Lord here assigns the cause of the  perity, especially if the objects moving his compasdestruction of Jerusalem  and her children.  It was  sion are enemies, and his courage is such as to enable
because that, when God visited them by his Son, the  him to look without perturbation on the greatest
seed of Abraham  and David, the Messiah, they did  disasters ready to fall on himself?  See Matt. xx.
not know it, but rejected and crucified him.  The  18, 19. Let wondering mortals, then, behold in this
destruction of the city and of her inhabitants, clearly  an example of compassion and generosity, infinitely
foreseen by our Lord in all the circumstances thereof,  superior to any thing that the heathen world can
was a scene so affecting, that it moved his tender  furnish! an example highly worthy of their admisoul, and made him weep.  It seems the miseries of  ration and imitation."-Macknight.
bitterest enemies had more influence to afflict and    Verses 45-48. And he went into the temple-See
melt his soul, than the admiration, the acclamations,  notes on Matt. xxi. 12-14; Mark xi. 11, 18. And
and hosannas of his friends to elate him with joy. His  he taught daily in the temple-Jesus, being now to
weeping was a wonderful instance of his humanity, remain but a short time upon earth, employed himand is so far from lessening the dignity of his cha-  self without intermission in teaching as many people
racter, that it exalts it infinitely.  Were it worth  as possible, and in the most public places.
CHAPTER XX.
In this chapter, (1,) Christ vindicates his authority against the Jewish rulers, by a questzon concern7ing John the Baprsst,
1-8. (2,) By the parable of the vineyard, let out to unjust and rebellious husbandmen, Ihe represents the great wickedness
and approaching ruin of the Jewish nation, 9-19. (3,) By the superscription on their tribute-money he proves it to be the
duty of the Jews to pay tribute to Cesar, 20-26. (4,) From God's speech to Moses at the bush he proves the resurrection
of the dead and a future state, against the cavils of the Sadducees, 27-38. (5,) Puzzles the scribes with a question, how
the Messiah could be at once David's son and his Lord, 39-44. (6,) Cautions his disciples to beware of the hypocritical,
proud, and cruelly dishonest scribes, 45-47. All these passages we had before in Matthew and Mark, and t7e- e'oye it
will not be necessary to say much upon them here, unless on some particulars which did not occur there.
474




{Question concerning the Baptist.   CHAPTER XX.               The parable of the vineyard.
A.   4037. AND a it came to pass, that on one may be they will reverence him  A. M. 4037.
*-.. of those days, as he taught the i when they see him.
people in thb temple, and preached the gospel,  14 But when the husbandmen saw him, they
the chief priests and the scribes came upon him, reasoned among themselves, saying, This is
with the elders,                             the heir: come, let us kill him, that the inherit2 And spake unto him, saying, Tell us, b By  ance may be ours.
what authority doest thou these things? or  15 So they cast him out of the vineyard, and
who is he that gave thee this authority?     killed him.  What therefore shall the lord of' And he answered and said unto them, I the vineyard do unto them?
will also ask you one thing; and answer me:   16 He shall come and destroy these husband4 The baptism of John, was it from heaven, men, and shall give the vineyard to others.
or of men?                                  And when they heard it, they said, God forbid.
5 And they reasoned with themselves, say-  17 And he beheld them, and said, What is
ing, If we shall say, From heaven; he will this then that is written, e The stone which
way, Why then believed ye him not?           the builders rejected, the same is become the
6 But and if we say, Of men; all the people head of the corner?:~ill stone us: c for they be. persuaded that  18 Whosoever shall fall upon that stone, shall'ohn was a prophet.                         be broken: but f n whomsoever it shall fall,
7 And they answered, That they could not it will grind him to powder.
tell whence it was.                           19 ~ And the chief priests and the scribes
8 And Jesus said unto them, Neither tell I the same hour sought to lay hands on him;
you by what authority I do these things.     and they feared the people: for they perceived
9 ~ Then began he to speak to the people that he had spoken this parable against them.
this parable: d A certain man planted a vine-  20 g And they watched him, and sent forth
yard, and let it forth to husbandmen, and went spies, which should feign themselves just men,
into a far country for a long time.          that they might take hold of his words, that so
10 And at the season he sent a servant to they might deliver him unto the power and
the husbandmen, that they should give him  authority of the governor.
of the fruit of the vineyard: but the husband-  21 And they asked him, saying, h Master,
men beat him, and sent him away empty.       we know that thou sayest and teachest rightly,
11 And again he sent another servant: and  neither acceptest thou the person of any, but
they beat him also, and entreated him shame- teachest the way of God  truly:
fully, and sent him away empty.               22 Is it lawful for us to give tribute unto
12 And again he sent a third: and they  Cesar, or no?
wounded him also, and cast him out.           23 But he perceived their craftiness, and said
13 Then said the lord of the vineyard, What unto them, Why tempt ye me?
shall I do? I will send my beloved son: it  24 Show me a 2penny. Whose image and
a Matt. xxi. 23.b Acts iv. 7; vii. 27.  c Matt. xiv. 5;   f Daniel ii. 34, 36; Matthew xxi. 44.- -gMatthew xxii. 15.
xxi. 26; Ch. vii. 29. —d Matt. xxi. 38; Mark xii. 1.-  e Psa. h Matthew xxii. 16; Mark xii. 14.-' Or, of a truth.-2 Matt.
cxviii. 22; Matt. xxi. 42.                   Xviii. 28.
NOTES ON CHAPTER XX.               Probably he pointed to the scribes, chief priests, and
Verses 1-8. And on one of those days the chief elders; who allowed, He will miserably destroy
priests, scribes, and elders —That is, some of the those wicked men, Matt. xxi. 41, but could not bear
first men of the nation; came-By appointment of that this should be applied to themselves. They
the senate, to Jesus; and spake, saying, Tell us by might also mean, God forbid that we should be
what authority, &c.-See on.Matt. xxi. 23-27, and guilty of such a crime as your parable seems to
Mark xi. 27-33.                              charge us with, namely, rejecting and killing the
Verses 9-19. A certain man planted a vineyard, heir. Our Saviour means, But yet ye will do it, as is
&c.-See this paragraph explained on Matt. xxi. prophesied of you. He looked on them-To sharpen
33-46, and Mark xii. 1-12. And went into a far their attention.
country for a long time-It was a long time from    Verses 20-26. And they watched him-For an
the entrance of the Israelites into Canaan to the birth  elucidation of this paragraph, see on Matt. xxii.
of Christ. He shall destroy those husbandmnen-  16-22, and Mark xii. 13-17; and sent spies, which
~~~~~~~~~~a    ~~~475




Jesus confutes the Sadducees,           ST. LUKE.                 who denied the resurrection.
A. 1. 4037. superscription hath it?  They  an-  33 Therefore in the resurrection, A.M. 4037
A. D. 33- swered and said, Cesar's.           whose wife of them is she? for seven  A. D. 3.
25 And he said unto them, Render therefore had her to wife.
unto Cesar the things which be Cesar's, and   34 And Jesus answering, said unto them,
unto God the things which be God's.            The children of this world marry, and are
26 And they could not take hold of his words given in marriage:
before the people: and they marvelled at his  35 But they which shall be accounted worthy
answer, and held their peace.                  to obtain that world, and the resurrection from
27 ~ i Then came to him certain of the Sad- the dead, neither marry, nor are given in marducees, (k which deny that there is any resur- riage.
rection,) and they asked him,                   36 Neither can they die any more: for m they
28 Saying, Master,'Moses wrote unto us, are equal unto the angels; and are the children
If any man's brother die, having a wife, and  of God, n being the children of the resurrection.
he die without children, that his brother should   37 Now  that the dead  are raised, 0 even
take his wife, and  raise up seed unto his Moses showed at the bush, when he calleth
brother.                                      the Lord the God of Abraham, and the God
29 There were therefore  seven brethren: of Isaac, and the God of Jacob.'
and the first took a wife, and died without  38 For he is not a God of the dead, but of
children.                                      the living: for P all live unto him.
30 And the second took her to wife, and   39 Then certain of the scribes answering,
he died childless.                             said, Master, thou hast well said.
31 And the third took her; and in like man-  40 And after that, they durst not ask him
ner the seven also: and they left no children, any question at all.
and died.                                       41. t And he said unto them, q How say
32 Last of all the woman died also.          they that Christ is David's son?
i Matt. xxii. 23; Mark xii. 18. -kActs xxiii. 6, 8.-' Deut.   n Rom. viii. 23.-o Ex. iii. 6.-   Rom. vi. 10, 11.- q Mat.
xxv. 5. —m 1 Cor. xv. 42, 49, 52; 1 John iii. 2.  xxii. 42; Mark xii. 35.
shouldfeign themselves just men-Men scrupulously  properly be said, that God is the God of any who are
conscientious in every point: that they might take  totally perished. He is not a God of the dead, &c.hold of his words-If he answered as they hoped he  Or, as the clause may be.properly rendered, There
would. Master, we know thou sayest, &c.-Speakest is not a God of the dead, but of the living-That is,
in private, and teachest in public; the way of God the term God implies such a relation as cannot postruly-The true path of duty. They could not take sibly subsist between him and the dead; who, in the
hold of his words before the people-As they did  Sadducees' sense, are extinguished spirits, who could
afterward before the sanhedrim, in the absence of neither worship him nor receive good from him.
the people, chap. xxii. 67, &c.                For all live unto him-All who have him for their
Verses 27-40. Then came to him certain of the God, live to, and enjoy him. This sentence is not an
Sadduzcees-These verses are explained at large, on  argument for what went before; but the very proMatt. xxii. 23-33, and Mark xii. 18-26. The children  position which was to be proved. And the conseof this world-The inhabitants of earth; marry and  quence is apparently just. For, as all the faithful are
are given in marriage —As being all subject to the the children of Abraham, and the divine promise, of
law of mortality, so that the species is in need of being a God to him and his seed, is entailed upon
being continually repaired. But they which obtain  them, it implies their continued existence and hapthat world-The world which holy souls enter into  piness in a future state, as much as Abraham's. And
at death; namely, paradise; and the resurrection  as the body is an essential part of man, it implies
from  the dead-It must be observed, our Lord, both his resurrection and theirs; and so overthrows
agreeably to the Jewish style of that period, calls that the entire scheme of the Sadducean doctrine. They
only the resurrection which is a resurrection to glory. durst not ask him any question-The Sadducees
They are the children of God-In a more eminent durst not. One of the scribes did presently after.
sense when they rise again, having then received that   Verses 4147. How  say they that Christ is
public manifestation of their adoption, mentioned  David's son, &c. —For an elucidation of these verses,
Rom. viii. 23; the redemption of their body. Now  see on Matt. xxii. 41-46; xxiii. 5-7, 14; and Mark
that the dead are raised, even Moses-As well as the xii. 3540. David therefore calleth him Lord: how
other prophets; showed, when he calleth, &c. —That is he then his son —" This implies both the existence
is, when he recites the words which God spoke of of David in a future. state, and the authority of the
himself, I am the God of Abraham, &c. —It cannot Messiah over that invisible world into which that
476                                                             a




The two mites of                       CHAPTER XXI.                             the poor widow.
A. M. 4037.  42 And David himself saith in the   46 t Beware of the scribes, which A.M. 4037.
A. D. 33. book of Psalms, r The  LORD  said  desire to walk in long robes, and "love
unto my Lord, Sit thou on my right hand,    greetings in  the  markets, and the highest
43 Till I make thine enemies thy footstool.   seats in the!synagogues, and the chief rooms
44 David therefore calleth him  Lord, how is at feasts;
he then his son?                                   47 x Which devour widows' houses, and for
45 ~1 s Then in the audience of all the people, a show  make long prayers: the same shall
lie said unto his disciples,.    receive greater damnation.
r Psa. cx. 1; Acts ii. 34. —- Matt. xxiii. 1; Mark xii. 38.  t Matt. xxiii. 5.-u Chap. xi. 43.   x Matt. xxiii. 14.
prince was removed by death. Else, how great a tended the bounds of that empire which Romulus
monarch soever the Messiah might have been, he  founded. Munster's note on this text shows, in a
could not have been properly called David's Lord; very forcible manner, the wretched expedients of
ally more than Julius Cesar could have been called  some modern Jews to evade the force of that interthe lord of Romulus, because he reigned in Rome  pretation of the one hundred and tenth Psalm, which
seven hundred years after his death, and vastly ex- refers it to the Messiah."-Doddridge.
CHAPTER XXI.
HIere, (1,) Christ observes and approves a poor widow casting two mites into the treasury, 1-4. (2,) In answer to the
inquiry of his disciples respecting the destruction of the temple, he foretels the signs and calamities which would precede
and accompany it, 5-19; and the destruction and continued desolations of Jerusalem, 20-24; and the signs of his coming
to execute these judgments, 25-33. (3,) He exhorts them to watch and pray, that amidst these great events they might be
safe and happy, 34-36. (4,) A genzeral account of his preaching! and the peele's attendance, 37, 38.
A. M. 4037. AND  he looked up a and saw the  penury hath cast in all the living that A. M. 4037
A. D. 33. A   rich men casting their gifts into  she had.                               A. D. 33.
the treasury.                                     5 ~ c Anid as some spake of the temple, how
2 And he saw  also a certain poor widow, it was adorned with goodly stones and gifts,
casting in thither two 1 mites.                  he said,
3 And he said, Of a truth I say unto you,   6 As for these things which ye behold, the
b that this poor widow hath cast in more than  days will come, in the which d there shall not
they all.                                        be left one stone upon another, that shall
4 For all these have of their abundance cast not be thrown down.
in unto the offerings of God: but she of her   7 T And they  asked  him, saying, Master,
a Mark xii. 41 —    Mark xii. 42. —b 2 Cor. viii. 12.  c Matt. xxiv. 1; Mark xiii. 1.-da Chap. xix. 41.
NOTES ON CHAPTER XXI.                 ancient temples. Tacitus speaks of the immense
Verses 1-4. And he looked up- From  those on  opulence of the temple at Jerusalem. (Hist. v. 8.)
whom his eyes were fixed before; and saw the rich  Among others of its treasures, there was a golden
men casting their gifts, &c.-See on Mark xii, 41.   table, given by Pompey; and several golden vines,
Verses 5, 6. And as some spake of the temple, how  of exquisite workmanship, as well as immense size;
it was adorned with goodly stones-Such as no: which some have thought referred to God's repreengine now. in use could have brought, or even set senting the Jewish nation under the emblem of a
upon each other. Some of them (as an eye-witness vine, Isa. v. 1-7; Psa. lxxx. 8; Ezek. xv. 2, 6. He
who lately measured them writes) were forty-five  said, The days will come when there shall not be
cubits long, five high, and six broad, yet brought left one stone upon another —The accomplishment
thither from another country. See this more fully  of this prediction is proved and illustrated, Matt.
elucidated Matt. xxiv. 1, and Mark xiii. 2. And gifts xxiv. 2, and Mark xiii. 2.
-Which persons delivered from imminent dangers,   Verses 7-10. They asked him, When shal these
had, in accomplishment of their vows, hung on the  things be, &c.-All the particulars in these verges
walls and pillars. The hanging up such avaTlr uara,  are noticed and explained, Matt. xxiv. 3-8, and Mark
or consecrated gifts, was common in most of the  xiii. 3-8.
a                                                                   477




The calamities that preceded             ST. LUKE.                  the destruction of the temple.
A.M. 4037. but when  shall these things be? rise  against nation, and kingdom  A.M. o037.
A. D. 33.                                                                              A. D. 33.
and what sign will there be when  against kingdom:
these things shall come to pass?                  11 And great earthquakes shall be in divers
8 And he said, e Take heed that ye be not places, and famines, and pestilences: and feardeceived: for many shall come in my name, ful sights and great signs shall there be from
saying, I am Christ; 2and the time draweth  heaven.
near: go ye not therefore after them.             12 g But before all these they shall lay their
9 But when ye shall hear of wars and  hands on you, and persecute you, delivering
commotions, be not terrified: for these things you up to the synagogues, and h into prisons,
must first come to pass; but the end is not by' being brought before kings and rulers k for
and by.                                          my name's sake.
10 f Then said he unto them, Nation shall  13 And 1 it shall turn to you for a testimony.
e Matt. xxiv. 4; Mark xiii. 5; Eph. v. 6; 2 Thess. ii. 3.2 Or, xiii. 9; Rev. ii. 10. -  Acts iv. 3; v. 18; xii. 4; xvi. 24.
and, The time, Matt. iii. 2; iv. 17.-f Matt. xxiv. 7.-e Mark i Acts xxv. 23.-  k 1 Pet. ii. 13.-' Phil. i. 28; 2 Thess. i. 5.
Verse 11. lFearful sights and great signs shall city, temple, and people; and lastly he said, Wo also
there befrom heaven-Of these, Josephus has given  to myself. Which words were no sooner uttered,
us a particular account, Bell., vii. 12. " There was a than a stone thrown out of an engine smote him,
comet in the form of a fiery sword, which for a year and so he yielded up the ghost, lamenting them all."
together did hang over the city. Before the first See note on Isa. lxvi. 6.
revolt and war, the people being gathered together   Verse 12. But before all these-Before the apto the feast of unleavened bread, on the 8th of April, pearing of the false Christs-before the rumours
at the 9th hour of the night, there was as much light of wars-the earthquakes, famines, and pestilences
about the altar and temple as if it had been bright that were to be in divers places; they shall lay their
day. This remained half an hour. At the same fes- hands on you, &c.-" How fully the particulars foretival, the inner gate of the temple on the east side, told in this verse were accomplished, we learn from
being of massy brass, which required at least twenty  the Roman historians, Tacitus and Suetonius, who
men to shut it, was seen at midnight to open of its have given an account of the persecution raised
own accord.  Not long after the feast-days, on the  against the Christians by Nero. But the history of
21st of May, before the sun set, were seen in the  the Acts will throw the greatest light on this pasair chariots and armies in battle array, passing along sage. For there we are told, that immediately after
in the clouds and investing the city. And upon the  our Lord's ascension, Peter and John were called
feast of pentecost, at night, the priests, going into  before the Jewish senate, and beaten; (Acts iv. 6, 7;
the inner temple to attend their wonted service, said, v. 40;) that Stephen was brought before the same
they first felt the place to move and tremble: after court; (vi. 12;) and put to death; (vii. 58;) that Saul
that they heard a voice which said, Let us depart made havoc of the church, entering into every
hence. But that which was most wonderful of all, house, and haling men and women, committed them
one Jesus, the son of Ananus, of the common peo- to prison; (viii. 3;) and punished them oft in every
ple, four years before the war began, when the city  synagogue, and compelled them to blaspheme; and
flourished in peace and riches, coming to the cele- being exceedingly mad against them, persecuted
oration of the feast of tabernacles at Jerusalem, them unto strange cities; (xxvi. 11;) that James was
suddenly began to cry out thus: A voice from  the brought before Herod, and by him put to death;
east, a voice from the west, a voice from the four who also laid Peter in prison, intending to kill him
winds, a voice against Jerusalem and the temple, likewise; (xii. 2, 4;) that Paul, formerly himself
a voice against mnen and women newly married, a  a persecutor, but now converted, was, in his turn,
voice against all this people. And thus crying, day  frequently persecuted; that he and Silas were imand night, he went about all the streets of the city." prisoned and beaten in the synagogue at Philippi;
Josephus adds, "that he was scourged by some of (xvi. 23;) that he was brought before the great synathe nobility, but, without speaking a word for him- gogue of the Jews in Jerusalem; (xxii. 30;) before
self, he persevered crying as before; that he was King Agrippa and his wife, before the Roman govercarried before Albinus, the Roman general, who  nors, Gallio, Felix, and Festus; and last of all, before
caused him to be beaten till his bones appeared. the Emperor Nero, in Rome, and his prefect, Helius
But that he neither entreated nor wept, but, as well Coesariensis." —Macknight.
as he could, framing a weeping voice, he cried at   Verses 13-19. It shall turn to you for a testimony
every stroke, Wo, wo to Jerusalem:" that he went -The persecutions which you suffer shall become
on thus crying, chiefly upon holydays, for the space  a glorious proof both of your innocence and of their
of seven years and five months, till in the time of the  guilt in rejecting the gospel. Settle it, therefore, in
siege, beholding what he had foretold, he ceased. your hearts, &c.-As the Holy Ghost will assist you
And that then, once again going about the city, on  in your defences, let it be a fixed point with you, not
the wall, "he cried with a loud voice, Wo, woo to the to meditate before what ye shall answer. See on
478                                                               a




Jesus foretels the calamities         CHAPTER XXI.                 tnat would befall Jerusalem.
A. M. 4037.  14 m Settle it therefore in  your   20 sAnd when ye shall see Jeru- A.M. 4037
A. D. 33.                                                                             A. D. 33.
hearts, not to meditate before what ye  salem  compassed with armies, then
shall answer.                                   know that the desolation thereof is nigh.
15 For I will give you a mouth and wisdom,  21 Then let them which are in Judea flee to
A which all your adversaries shall not be able to  the mountains; and let them which are in the
gainsay nor resist.                             midst of it depart out; and let not them that
16  o And ye shall be betrayed both by parents, are in the countries enter thereinto.
and brethren, and kinsfolks, and friends; and   22 For these be the days of vengeance, that
P some of you shall they cause to be put to  t all things which are written may be fulfilled.
death.                                           23 U But wo unto them  that are with child,
17 And q ye shall be hated of all men for my  and to them that give suck in those days! for
name's sake.                                    there shall be great distress in the land, and
18 r But there "shall not a hair of your head  wrath upon this people.
perish.                                          24 And they shall fall by the edge of the
19 In your patience possess ye your souls.    sword, and shall be led away captive into all
m Matt. x. 19; Mark xiii. 11; Chap. xii. 11.-n Acts vi. 10. x..  22.-rMatt. x. 30. —sMatt. xxiv. 15; Mark xiii. 14.
o Mic. vii. 6; Mark xiii. 12. —-p Acts-vii. 59; xii. 2.-q Matt. t Dan. ix. 26, 27; Zech. xi. 1. — u Matt. xxiv. 19.
Matt. x. 19, and Mark xiii. 11. I will give you a  ful prescience of Jesus! Cestius Gallus, in the bemouth and wisdom, &c. —" I will suggest to you such  ginning of the war, invested Jerusalem, and took
sentiments, and enable you to deliver them with  Betheza, or the lower town. Josephus, (Bell., ii. 24,)
such eloquence, that your defences shall be unan- says, " If he had continued the siege but a little longer,
swerable; and your adversaries shall be struck with  he would have taken the city. But, I think, God
them, especially when they find by your manner being angry with the wicked, would not suffer the
that you have spoken without premeditation."  Of war to end at that time. For Cestius removed his
the fulfilment of this promise, we have evident ex- army, and having received no loss, very unadvisedly
amples in the defences made by the proto-martyr, departed from  the city."  And, chap. xxv. of the
Stephen, and by the Apostle Paul, especially before  same book, he further informs us, that " immediately
King Agrippa and the Roman governors. But there  after Cestius's departure, many of the principal Jews
is no need to insist upon particulars. The preva- daily fled from the city as from a sinking ship."
lency of the gospel, wherever it was preached, de- Among these, we may believe there were numbers
monstrates, beyond all doubt, that the defences made  of the Christians, who, remembering their Master's
by the preachers thereof were unanswerable.  Ye admonition, and foreseeing what was to happen, emshall be betrayed by parents and brethren, &c.-  braced the opportunity thus afforded them of fleeing
See on Matt. x. 22, and Mark xiii. 12, 13. There shall out of Judea, and so escaped the general ruin, as their
not a hair of your head perish-A proverbial ex- Master had promised them, Matt. xxiv. 13; Luke xxi.
pression denoting absolute safety.  The special 18. TothisagreeswhatEusebiustellsus,(Hist., iii. 5:)
providence of God shall watch over you for your " That the people of the church in Jerusalem, being
preservation, and you shall not suffer before the time  ordered by an oracle, given to the faithful in that
appointed by God, nor without a full reward. But place, left the city before the war, and dwelt in a
the promise seems to refer especially to their pre- city of Perea, the name of which was Pella."  This
servation during the siege of Jerusalem; of which, oracle, of which he speaks, seems to have been our
see on verse 20. Thus Jesus encouraged all to  Lord's prophecy and admonition, to which every
steadfastness in the midst of the fiery trial that was circumstance of the history perfectly agrees.
to try them. In patience possess ye your souls-Be    Verse 24. And they shall fall by the edge of the
calm and serene, masters of yourselves, and superi- sword, and shall be led away captive into all nations
or to all irrational and disquieting passions. By  -The fulfilment of this part of the prophecy, we
keeping the government of your spirits, you will have Bell., vii. 16, where Josephus describes the
both avoid much misery, and guard the better against sacking of the city. "And now, rushing into every
all dangers.                                    lane, they slew whomsoever they found without disVerses 20, 21. And when ye shall see Jerusalem  tinction, and burned the houses, and all the people
encompassed with armies, &c.-The admonition  who had fled into them. And when they entered
here given to them who were in the midst of Jeru- for the sake of plunder, they found whole families
salem to depart out of it, and to them who were in  of dead persons, and houses full of carcasses dethe countries not to enter thereinto, shows that the  stroyed by famine; then they came out with their
encompassing of Jerusalem with armies, spoken of hands empty. And though they thus pitied the
in the prophecy, was such as would permit the in- dead, they did not feel the same emotion for the
habitants to flee out of it, and those who were in the living, but killed all they met, whereby they filled
countries to enter into it. Behold here the wonder- the lanes with dead bodies. The whole city ran
a                                                              479




Jesus Joretels the calamities            ST. LUKE.                  that would befall Jerusalem.
A.M.4037. nations: and  Jerusalem   shall be  x until the times of the Gentiles be A.M.4037
A. D. 3 trodden   down  of  the  Gentiles, fulfilled.A.D. 33.
x Dan. ix. 27; xii. 7; Rom. xi. 25.
with blood, insomuch that many things which were  city there, but appropriated their country to himself,
burning were extinguished by the blood."  Thus leaving there only eight hundred soldiers, and
were the inhabitants of Jerusalem slain with the  giving them a place to dwell in, called Emmaus,
sword: thus was she laid even with the ground, and  thirty stadia from Jerusalem; and he imposed a
her children with her. Ibid.-" The soldiers being  tribute upon all the Jews, wheresoever they lived,
now wearied with killing the Jews, and yet a great commanding every one of them  to bring two
number remaining alive, Cesar commanded that only  drachms into the capitol, according as in former
the armed and they who resisted should be slain. times they were wont to pay unto the temple of
But the soldiers killed also the old and infirm; and  Jerusalem. And this was the state of the Jews at
taking the young and strong prisoners, carried them  that time."  Thus was Jerusalem  in particular,
into the women's court in the temple. Cesar ap- with its territory, possessed by the Gentiles, bepointed one Fronto, his freedman and friend, to  coming Vespasian's property, who sold it to such
guard them, and to determine the fate of each. All Gentiles as chose to settle there. That Jerusalem
the robbers and seditious he slew, one of them be- continued in this desolate state we learn from Dio:
traying another. But picking out such youths as for he tells us, that the Emperor Adrian rebuilt it,
were remarkable for stature and beauty, he re- sent a colony thither to inhabit it, and called it
served them for the triumph. All the rest that  ZElia. But he altered its situation,leaving out Zion
were above seventeen years old he sent bound into  and Bezetha, and enlarging it so as to comprehend
Egypt, to be employed in labour there. Titus also  Calvary, where our Lord was crucified. Moreover,
sent many of them into the provinces, to be slain in  Eusebius informs us, that Adrian made a law, that
the theatres by beasts and the sword. And those  no Jew should come into the region around Jerusawho were under seventeen years of age were slain. lem. Hist., xxi. 6. So that the Jews being banishAnd during the time Fronto judged them, one thou- ed, such a number of aliens came into Jerusalem,
sand died of hunger."  Chap. xvii.-" Now the num- that it became a city and colony of the Romans.
ber of the captives that were taken during the time  Hist., iv. 6. In later times, when Julian apostatized
of the war, was ninety-seven thousand; and of all to heathenism, being sensible that the evident acthat died and were slain during the siege, was one  complishment of our Lord's prophecy concerning
million one hundred thousand, the most of them  the Jewish nation made a strong impression upon
Jews by nation, though not inhabitants of the place; the Gentiles, and was a principal means of their
for being assembled together from all parts to the  conversion, he resolved to deprive Christianity of
feast of unleavened bread, of a sudden they were en- this support, by bringing the Jews to occupy their
vironed with war."  Thus were the Jews led away  own land, and by allowing them the exercise of
captive into all nations. However, the falling by the  their religion, and a form of civil government. For
edge of the sword, mentioned in the prophecy, is this purpose he resolved to rebuild Jerusalem, and
not to be confined to what happened at the siege. to rear up the temple upon its ancient foundations,
It comprehends all the slaughters that were made  because there only he knew they would offer
of the Jews in the different battles, and sieges, and  prayers and sacrifices. In the prosecution of this
massacres, both in their own land and out of it, design he wrote a letter to the community of the
during the whole course of the war. Such as at Al- Jews, which is still extant among his other works,
exandria, where fifty thousand perished; at Cesa- inviting them to return to their native country; for
rea, ten thousand; at Scythopolis, thirteen thousand; their encouragement, he says to them, among other
at Damascus, ten thousand; at Ascalon, ten thousand; things, " The holy city, Jerusalem, which of many
at Apheck, fifteen thousand; upon Gerizim, eleven  years ye have desired to see inhabited, I will rethousand; and at Jotapa, thirty thousand. And thus build by mine own labour, and will inhabit it,"
was verified what our Lord told his disciples, the  epist. xxv. And now the emperor, having made
first time he uttered his prophecy concerning the  great preparations, began the execution  of his
destruction of Jerusalem, that wherever the carcass scheme with rebuilding the temple; but his workwas, there the eagles should be gathered together, men were soon obliged to desist, by an immediate
Luke xvii. 37. See notes on Deut. xxviii. 62; Matt. and evident interposition of God. " He resolved,",
xxiv. 15-21; and Mark xiii. 14.                 says Ammianus Marcellinus, lib. xxiii., "to build, at
Jerusalem shall be trodden down of the Gentiles-   an immense expense, a certain lofty temple at JeruThe accomplishment of this part of the prophecy  salem; and gave it in charge to Alypius of Antioch,
is wonderful. For, after the Jews were utterly de- to hasten the work. But when Alypius, with great
stroyed by death and captivity, Vespasian com- earnestness, applied himself to the execution of it.
manded the whole land of Judea to be sold. Bell., and the governor of the province assisted him in it.
vii. 26.-" At that time Cesar wrote to Bassus, and  terrible balls of fire bursting forth near the foundato Liberius Maximus, the procurator, to sell the  tion, with frequent explosions, and divers times
whole land of the Jews; for he did not build any  burning the workmen, rendered the place inaccessi480                                                               a




4hgns of Christ's coming to execute    CHAPTER XXI.                    the threatenedjudgment.,. M. 4037.  25 ~ X Y And there shall be signs in  looking after those things which are A. M. 4037
A. D. 33.                                                                             A4. D. 33.
the sun, and in the moon, and in the  coming on the earth: Z for the powers
stars; and upon the earth distress of nations, of heaven shall be shaken.
with perplexity; the sea and the waves roaring;   27 And then shall they see the Son of man
26 Men's hearts failing them for fear, and for a coming in a cloud, with power and great glory.
* Second Sunday in Advent, gospel, verse 25, to verse 34. Z Matthew xxiv. 29.-a Matthew xxiv. 30; Revelation i. 7;
Y Matt. xxiv. 29; Mark xiii. 24; 2 Pet. iii. 10, 12.             xiv. 14.
ble. Thus the fire continually driving them away, fear; and for looking after those things-Those
the work ceased."  This fact is attested, likewise, dreadful calamities; which are coming on the earthby Zemuth David, a Jew, who honestly confesses  Or, on the land. For the powers of heaven shall
that Julian was hindered by God in this attempt. be shaken-For this shall not be like former invaIt is attested, likewise, by Nazianzen and Chrysos- sions, or captivities, which only produced some
tom  among the Greeks, by Ambrose and Ruffin  transient disorders in the state, or at most an interamong the Latins, who lived at the time when the  ruption in the government for a few years; but it
thing happened; by Theodoret and Sozomon, of  shall be attended with a total subversion of it; even
the orthodox persuasion; by Philistorgius, an Arian, of the whole Jewish polity, laws, and religion,
in the extracts of his history made by Photius; (lib. which were the work of heaven, or which, contain
vii. cap. 9;) and by Socrates, a favourer of the No- ing in them the light of truth, are signified by the
vatians, who wrote his history within the space of sun, moon, and stars in the preceding verse; and
fifty years after these things happened, and while  therefore might in this be called the powers of
the eye-witnesses thereof were yet alive. Thus, heaven. The consequence shall be such vast, exwhile Jews and heathen, under the direction of a tensive, and lasting ruin, that it shall be a most
Roman emperor, united their whole force to baffle lively emblem of the desolation of the whole world
our Lord's prediction, they did but still the more  at the last day. The above is the exposition comconspicuously accomplish it. See notes on Deut. monly given of these verses, compared with the
xxviii. 64-68.  Until the times of the Gentiles be parallel passages in Matthew and Mark. And in
fulfilled-The time determined in the counsel of  consistency therewith, em7t rye y2:, which our translaGod for the conversion of the Gentiles. The Apostle  tion renders, upon the earth, is thought to be only
Paul has given us a clear explication of this passage, intended of the land of Judea and Samaria. But
Rom. xi. 25. This part of the prophecy answers to  Dr. Campbell thinks the prophecy is not to be conDan. ix. 27: He shall make it (Jerusalem) deso- fined to that country, and therefore he prefers the
late, even until the consummation, namely, of wrath  common version, for which he assigns the following
upon this people, and that determined be poured  reasons: " First, though what preceded seems peupon the desolate. The meaning of both passages culiarly to concern the Jews, what follows appears
is, that after the destruction here foretold, Jerusalem  to have a more extensive object, and to relate to the
shall continue desolate, until God has poured upon  nations and the inhabitable earth in general. There
it the whole wrath he has determined; and this  we hear of uvvopxi eOvov, distress, or anguish of
wrath will not be finished until the Gentiles are  nations, and of the things, errepXouievov rv oLus/ev:,
converted.                                      coming upon the habitable world; not to mention
Verses 25, 26. There shall be signs in the sun, what immediately follows, to wit, that the Son of
and in the moon, &c.-These seem to be highly  man shall be seen coming in a cloud, with great
figurative expressions, signifying the decaying of  glory and power. Nor is it all probable that, by the
all the glory, excellence, and prosperity of the na- term, eOvwv, nations, used thrice in the preceding
tion; and the prevalence of universal sadness, verse, manifestly for Gentiles, are meant in this
misery, and confusion. And upon the earth-Or, verse only Jews and Samaritans.  Secondly, the
upon the land, as the words may be rendered; dis- prediction which the verse under examination intress of nations with perplexity-The Jewish te- troduces, is accurately distinguished by the historian,
trarchies shall be distressed and perplexed: the sea  as not commencing till after the completion of the
and the waves roaring —The roaring of the sea  former. It was not till after the calamities which
and the waves may be a metaphorical expression; were to befall the Jews should be ended; after their
for, in the first clause of this verse, the signs in the  capital and temple, their last resource, should be insun and the moon and the stars are plainly so, an- vested and taken, and the wretched inhabitants deswering to what by Mark is expressed thus: The stroyed, or carried captive into all nations; after
sun shall be darkened, and the moon shall not give  Jerusalem should be trodden by the Gentiles; nay,
her light, and the stars of heaven shallfall. For, and after the triumph of the Gentiles should be
though the darkening of the sun and the moon may  brought to a period; that the prophecy contained in
be intepreted literally of eclipses, no reader can  this and the two subsequent verses should begin to
understand the falling of the stars literally. See  take effect. The judicious reader, to be convinced
on Mark xiii. 24-26, and Matt. xxiv. 29-31. Men's of this, needs only give the passage an attentive
hearts failing them for fear —Greek, arrolxovrowv perusal."
vYIpnrrov aro po6s, literally, men expiring  through    Verses 27, 28. Then shall they see the Son of man
VOLe I              (31)                                            481               a




Signs which shall precede                ST. LUKE.                         the day ofjudgment.
A. M.4037. 28 And when these things begin  know of your own selves that sum- A. M. 4037
A.D. 33. to come to pass, then look up, and lift mer is now nigh at hand.              A. D. 33.
up your heads: for b your redemption draweth   31 So likewise ye, when ye see these things
nigh.                                           come to pass, know  ye that the kingdom  of
29 e And he spake to them a parable; Behold  God is nigh at hand.
the fig-tree, and all the trees;                  32 Verily I say unto you, This generation
30 When they now shoot forth, ye see and  shall not pass away, till all be fulfilled.
b Rom. viii. 19, 23.                       c Matt. xxiv. 32; Mark xiii. 28.
coming in a cloud-They shall see the accomplish- stru'ction of the Jewish city, temple, and religion,
ment of what Daniel foretold, by the figurative ex- to make way for the establishment of the gospel
pression of, "the Son of man coming in the clouds dispensation, and the advancement of my kingdom.
of heaven;" for the destruction of the Jewish nation  Verily, this generation shall not pass, tc., till all
by the Roman armies, and, in after ages, of other befulfilled-Greek, euc avwravva yev7I7rat, tillaZl things
persecuting and antichristian powers, and the spread- be effected, all that has been spoken of the destrucing of my gospel in consequence thereof, according  tion of Jerusalem, and the overthrow of the Jewish
to this my prediction, shall demonstrate to all unpre- constitution in church and state, to which things the
judiced persons, that I am the Son of man, pro- question, verse 7, relates; and which is treated of
phesied of by Daniel, and that the conversion of the  from the eighth to the twenty-fourth verse; in other
world to Christianity is the glorious universal king- words, till every article of this prophecy is accomdom which Daniel foretold was to be given to the  plished. Our Lord, on other occasions, spake of his
Son of man; and this is the true sign from heaven, own coming, as what was to happen in that age.
about which the Jews have been so solicitous. See  See Mark ix. 1; and Matt. xxvi. 64. Heaven and
note on Matt. xxiv. 30, 31. With regard to the de- earth shall pass away, but mny words shall not pass
struction of the Jewish nation, and the consequent away-You may expect a dissolution of the frame
downfall of their religious institutions, which they  of nature sooner than the least iota of this prophecy
all along opposed to Christianity, it may be observed, to fail of being fulfilled, within the time I have jr.st
that no events whatever could have contributed so  now mentioned. This is the most astonishing part
effectually to the conversion of both Jews and  of the whole, for it determines the time of the comGentiles.  " For it is a known fact, that while the  pletion of all the particulars mentioned, to the lives
Jewish constitution subsisted, the spreading of the  of the men of the age then in being; and it determines
gospel was hindered, both by the believing and un- this, not simply, but with an asseveration, both to
believing Jews; the former disgusting the Gentiles, make the disciples attentive, andto strike future ages
by endeavouring to subject them  to the law of  with admiration, when they should read this proMoses; and the latter, terrifying them by the perse- phecy, and see every circumstance of the destruccutions which they raised against the disciples, even  tion of Jerusalem  and the Jewish state, with its
in heathen countries.  But the abolition of the  consequences, even in the remotest ages, clearly
Mosaical institutions confuted the error of the one, foretold, and the time in which it was to happen
and the destruction of the nation brake the power of precisely marked. Thus our Lord, in the fullest
the other. The success, therefore, of the gospel, manner. showed the greatness of his own foredepending in a great measure upon the downfall of  knowledge, and, by consequence, demonstrated
the Jewish state, was very properly predicted as the divinity of his mission. For, as the Jewish
the natural consequence thereof. Moreover, as this nation was at this time in the most flourishing state,
prophecy described so minutely the catastrophe of the events here foretold were altogether improbable.
the Jewish state, its accomplishment could not but Besides, the circumstances of the destruction are
make a strong impression upon the minds of the  very numerous and surprisingly particular, and the
Gentiles, as we know in fact it did bring over many  language in which the whole is conceived is withof them to Christianity."  When these things begin  out the least ambiguity. It is, therefore, a prophecy
to come to pass-The things I have been predicting; of such a kind as could not possibly be forged by
then look up-With firm faith; and lift up your an impostor; and every thinking person, who comheads-With joy; for your redemption —Out of pares the events with this prediction, must do viomany troubles; draweth nigh-By God's destroy- lence to his conscience if he do not acknowledge
ing your implacable enemies.                    Jesus to be a prophet commissioned of God. It apVerses 29-33. Behold the fig-tree-Christ spake  pears, however, that our Lord's disciples did not
this in the spring, just before the passover; when  then understand any part of this prophecy; which
all the trees were budding on the mount of Olives, is the more to be wondered at, as it was both plain
where they then were.  Wlhen they now shoot forth, and particular, and had been delivered once before,
ye know of your own selves-Though none teach  chap. xvii. 20. Probably they applied all the dreadyou; that summer is now nigh at hand-See note  ful passages of it to the heathen nations, especially
on Matt. xxiv. 32-35. So when ye see these things, the Romans, whose  ambition they thought would
know that the kingdom of God is nigh-The de- lead them to oppose the erection of their Master's
482                                           (31  )              a




Jesus exhorts his followers            CHAPTER XXI.                  to watch and pray always.
A. M. 4037.  33 d Heaven and earth shall pass and so that (tay come upon you un- A. M. 4037.
A. D. 33.                                                                              A. D. 33.
away: but my words shall not pass  awares.
away.                                             35 For f as a snare shall it come on all them
34 f And e take heed to yourselves, lest at that dwell on the face of the whole earth.
any time your hearts be overcharged with sur-   36 gWatch  ye therefore, and hpray always,
feiting and drunkenness, and cares of this life, that ye may be accounted worthy to escape
d Matthew xxiv. 35.-e Romans xiii. 13; 1 Thessalonians   f I Thess. v. 2; 2 Pet. iii. 10; Rev. iii. 3; xvi. 15.- g Matt.
v. 6; 1 Peter iv. 7.                            xxiv. 42; xxv. 13; Mark xiii. 33.-h Chap. xviii. 1.
kingdom, with all the forces of their empire. See  them. The former is the snare of those that are
Macknight. An observation of Mr. West's, relating  given to their pleasures; this is the snare of the
to the authors by whom this prophecy, so plain and  men of business that will be rich. Observe, reader,
circumstantial, is recorded, is worthy of the reader's  we have need to guard against both, also against all
particular attention, namely, that Matthew  and  other temptations, lest at any time our hearts should
Mark were incontestably dead before the events be thus overcharged. Our caution against sin, and
here predicted took place, as Luke also probably  our care of our own souls, must be constant. But
uiight be; and as for John, the only evangelist who  was there need to warn the apostles themselves
sorvived them it is remarkable that he says nothing  against such sins as these? Then surely there -is
of them, lest any should say the prophecy was need to warn even strong Christians against the very
forged after the events happened. See West on the  grossest sins. Neither are we wise if we think ourResurrection, p. 393.                            selves out of the reach of any sin. And so ttLat day
Verses 34-36. Take heed, &c.-Here our Lord cau- -That awful and important time, of whi;h he had
tions them against the security and sensuality, to  been speaking, when these dreadful calamites should
which, if they should yield, they would unfit them- comie upon that nation; and overwhelm the unwary
selves for the trying times that were approaching, and  and carnally secure. For as a snare, &c -For the
would render those times a great surprise and terror character of the generality of people in the Jewish
to them; nay, andinvolve themselves in the ruin about nation, at that time, would be such that this ruin
lo come on others of their countrymen. By this we  would come on all-Or on the greatest part of all;
learn, lst, That Christ's promises of deliverance to  that dwelt on the face of the whole earth-Or, of the
his disciples and the first Christians were conditional, whole land, as a snare upon a thoughtless bird,
and only to be fulfilled, provided that, through divine  which, in the midst of its security, finds itself inexgrace, they made it their care to guard against those  tricably taken.  Thus should we take heed, lest
sins which would have exposed them to God's judg- either the hour of death or day of judgment should
ments: and., 2d, That there is a close connection  come upon us, when we neither expect nor are prebetween our duty and safety; between our obedience  pared for such awful events.  WFatch ye, therefore
to God and the divine aid and providence, for our — This is the general conclusion of all that precedes.
preservation, whether temporal or spiritual: and  Watqh against every temptation to negligence and
that we are not to expect preservation immediately  sin, and against every thing which might lull you
from his hand, without the use of those means which  into a dangerous security; and pray always-With
he has put it into our power to use in order to it. the most fervent importunity; that ye may be acLest at any time your hearts be overcharged, &c.-  cozunted worthy-Through pardoning mercy, and
The original word papvvOaeov, here rendered over- the renewing, assisting grace of God; to escape all
charged, properly signifies burdened, or, pressed  these things-Those calamitous and destructive
down, and so very elegantly and strongly expresses events; that shall assuredly come to pass-In the
the hateful consequences of intemperance; and the  very manner I have described them. And stand
load which it brings on those rational faculties, before the Son of mtan-With courage and acceptwhich are the glory of the human nature. Thus ance, acquitted and approved as his servants, and
Horace,                                          may not fall before him as his enemies in that day
of awful visitation. In Rom. xiv. 4, standing and
Hesternis vitiis animum quoque pr~agravat una,   falling are terms used to signify the being approved
or condemned. Those of our Lord's disciples who
Atque aftigit humo divinwe particulam aurne.
SAT. ii. lib. ii. lin. 77.   followed his directions, and were faithful to the
grace they had received, not only escaped the deThe immoderate use of meat and drink not only  struction coming on the great body of the Jewish
burdens the mind with the guilt thereby contracted, nation, but were acknowledged as his servants, and
but it renders it dull, stupid, and lifeless in duty, and  appointed to be the ministers of his word, and the
indeed unfit for prayer and praise, for the exercise  heralds of his grace and mercy to the Gentile naof any grace, and the practice of any virtue: nay, tions. The expression, Karaaluotrle, here rendered
it stupifies the conscience, and renders the heart accounted worthy, sometimes implies an honour
unaffected with those things that are most affecting. conferred on a person, as when the apostles are said
mnd cares of this life —Anxious cares about visible  to be counted worthy to suffer shame for Christ,
t;nd temporal things, and the inordinate pursu!it of  Acts v. 41: some times the being meet orfit for any
a                                                               483




The people are                               ST. LUKE.                             eager to hear Jesus.
a. M. 4037. all these things that shall come to pass, abode in the mrmcunt that is called the A. M. 4037
A. D. 33.                                                                                      A. D. 33.
and i to stand before the Son of man. mount of Olives.                                A. D. 33.
37 k And in the day-time he was teaching in   38 And all the  people came early  in  the
the temple; and I at night he went out, and  morning to him  in the temple, for to hear him.
i Psa. i. 5; Eph. vi. 13.                       k John viii. 1, 2.-I Chap. xxii. 39.
thing, or suitable thereto, as when John the Baptist night in such places as these, that he might avoid
exhorts to bring forth fruits worthy of repentance, falling into the hands of his enemies. For though
Luke iii. 8. And so to be accounted worthy to escape, they durst not attack him in the midst of his followis, to have the honour of it, and to be fitted, or pre- ers by day, they probably would have apprehended
pared for it. " The reader will observe that Luke's  him  during the silence and darkness of the night,
account of this discourse is very short, in comparison  had he lodged anywhere within the walls of the
with that of Matthew  and Mark, for this obvious  town.  Accordingly they did not venture to lay
reason, that he had given the chief heads of it be- hands on him, till Judas Iscariot, one of his own disfore, partly in a discourse of our Lord's last coming, ciples, betrayed him to them, in the absence of the
which was delivered to a very numerous assembly  multitude, by conducting an armed band to the place
in Galilee, (chap. xii. 35-48,) and partly in another  of his retirement." —Macknight. And all the people
discourse, relating only to the destruction of Jeru-  came early in the morning to him in the templesalem, which was delivered in his journey thither, The evangelist does not say, that the people came
at the feast of dedication, chap. xvii. 20, &c. Here, and heard Jesus preach in the temple after this
therefore, he chooses to omit what had been inserted  time, for Jesus himself had declared that he never
on either of those occasions; as John, who probably  was to preach to them any more, Matt. xxiii. 38, 39.
wrote after the accomplishment of this prophecy, But having described in what manner our Lord
entirely omits it, as already so largely recorded by  spent his time at this passover, the evangelist adds,
the former three, from whom, considering the cir- that his ministry sustained no damage by his leaving
cumstances of time, it came with infinitely better  the city at night, because he did not fail to return
grace, than it could afterward have done from him."  every morning to the temple, and because a great
-Doddridge.  See notes on Matt. xxiv. 42-51; and  number of people came thither early to be instructed
Mark xiii. 33-37.                                    by him, knowing that it was his custom to be there
Verses 37, 38. And in the day-time he was teach- betimes. " How much happier," says Dr. Doddridge,
ing in the temple-" His daily custom at this, and it " were his disciples in these early lectures, than the
may be at other passovers, was to spend the day in  slumbers of the morning would have made them on
the city, most commonly in the temple, where he  their beds! Let us not scruple to deny ourselves the
always found a great concourse of hearers, and in the  indulgence of unnecessary sleep, that we may, mornevening to retire to the mount of Olives, where he  ing after morning, place ourselves at his feet, and
lodged in the villages, or in the gardens, or in the  lose no opportunity of receiving the instructions of
open: air among the trees.  He chose to lodge at his word, and seeking those of his Spirit."
CHAPTER XXII
rn this chapter the evangelist begins the account of Christ's sufferings, mentioning many circumstances thereof omitted by
Matthew and Mark. Here we learn, (1,) That, while the Jewish rulers were consulting together, and contriving how they
mzght take Jesus, in order to put him to death, Judas, instigated by Satan, agrees to betray and deliver him privately
into their hands, 1-6.  (2,) After due preparation, Christ eats the passover with his disciples, 7-18. (3,) He institutes
the Lord's supper, in commemoration of his sufferings, 19, 20. (4,) He discourses with his disciples upon several points,upon Judas betraying him, 21-23; the unreasonableness of their carnal ambition, and the future real honours prepared
for them in his kingdom, 24-30; Peter's denial of him, through the influence of Satan, 31-34; and the approaching
change in the lot of them all, 36-38. (5,) In his agony in the garden he sweats blood, and prays with great earnestness
and importunity, while his disciples sleep, 39-46. (6,) Being betrayed by Judas, he is seized by a band sent by the chief
priests and scribes, to whom, after a glorious display of his power, in healing the ear of one of the high-priest's servants,
he voluntarily surrenders himself, 47-53. (7,) Peter denies him thrice in the high-priest's hall, and by a look of Jesus
is venldered deeply penitent, 54-61. (8,) Christ is abulsed and condemned as a blasphemer, 62-71.
484                                                                       a




Satan enters into                    CHAPTER XXII.                           Judas Iscarwt.
A. M. 4037. NOW   * a the feast of unleavened   8 And he sent Peter and John, say- A. M. 4037.
N  bread drew nigh, which is call- ing, Go and prepare us the passover,
ed the passover.                              that we may eat.
2 And b the chief priests and scribes sought  9 And they said unto him, Where wilt thou
how they might kill him: for they feared the that we prepare?
people.                                         10 And he said unto them, Behold, when ye
3 ~[ c Then entered Satan into Judas sur- are entered into the city, there shall a man meet
named Iscariot, being of the number of the  you, bearing a pitcher of water; follow him
twelve.                                       into the house where he entereth in.
4 And he went his way, and communed with   11 And ye shall say unto the good man of
the chief priests and captains, how he might the house, The Master saith unto thee, Where
betray him unto them.                          is the guest-chamber, where I shall eat the
5 And they were glad, and d covenanted to  passover with my disciples?
give him money.                                 12 And he shall show you a large upper
6 And he promised, and sought opportunity  room furnished: there make ready.
to betray him unto them 1 in the absence of the   13 And they went and found as he had said
multitude.                                    unto them: and they made ready the passover.
7 ~r e Then came the day of unleavened   14 f And when the hour was come, he sat
bread, when the passover must be killed.      down, and the twelve apostles with him.
* Wednesday before Easter, gospel, verse 1 to the end.-  c Matt. xxvi. 14; Mark xiv. 10; John xiii. 2, 27.d Zech
a Miatt. xxvi. 2; Mark xiv. 1.-b Psa. ii. 2; John xi. 47; Acts xi. 12.-' Or, without tumult.  e Matt. xxvi. 17; Mark xiv.
iv. 27.                                       12.  f Matt. xxvi. 20; Mark xiv. 17.
NOTES ON CHAPTER XXII.               heard his proposal, they thought it very practicable.
Verses 1-6. Now the feast of unleavened bread  and rejoiced at so unexpected an offer from one of
drew nigh-Being to be celebrated within two days his disciples, to facilitate their measures. And coafter our Lord had delivered the prophecies and ad- venanted to give him money-As a reward for that
monitions recorded above. Concerning this feast, service. See on Matt. xxvi. 4-16. And he promised
see on Matt. xxvi. 2. The chief priests and scribes -To attend particularly to the affair; and sought
sought how they might kill him-See on Matthew  opportunity to betray him —To put him into their
xxvi. 3-5. But they feared the people-Lest, if they  hands in as private a manner as possible; in the
seized him openly, a tumult should be raised among  absence of the multitude-That, knowing nothing
them, either to rescue him out of their hands, or to of what was done, they might not raise a tumult,
avenge his death. Then entered Satan-For he is and rescue him out of the hands of those that seized
never wanting to assist those whose hearts are bent him.
upon mischief; into Judas-Being one of the twelve.   Verses 7-13. Then came the day of unleavened
This was a circumstance of such high aggravation, bread, when the passover must be killed-They
that it is observable each of the evangelists has mark- called the day on which the passover was killed,
ed it out in this view. See on Matt. xxvi. 14-16, one of the days of unleavened bread, and the first
and Mark xiv. 10. He went-He went from Christ day thereof, because it was preparatory to that feast;
and his company, who were at Bethany, in the though, properly speaking, the first day began with
house of Simon, to the house of Caiaphas, the high- the passover-supper. This appears likewise from
priest, whom he knew to be a most inveterate enemy  Josephus, who, making use of the vulgar computato his Master, and having found means of introducing  tion, tells us, that the feast of unleavened bread lasted
himself, and communicating his general design, eight days; whereas, in the law, it was ordered to
communed, or conversed, with the chief priests and be kept only seven days. Thus Exod. xii. 19: Seve'n,
captains-Called captains of the temple, verse 52. days shall there be no leaven found in your houses.
They were Jewish officers, who presided over the  lie sent Peter and John —From the place where he
guards which kept watch every night in the temple. had spent the night before in retirement with them;
The result of their communing is not mentioned, saying, Go and prepare us the passover —Go, buy
only by the sequel it appears, that he informed the  a lamb for us, and get it killed and roasted, and
priests of the place where his Master used to spend  make the other preparations, that we may, once
the nights, and undertook to conduct a band of arm- more, eat it together. They said, Where wilt thou
ed men thither, who, in the absence of the multitude, that wve prepare?-See on Matt. xxvi. 17, and Mark
might easily take him. And, because none of them  xiv. 10-16: where this paragraph is considered at
were so well acquainted with Jesus as to be able to large.
distinguish him from his disciples, in the darkness   Verses 14-18. When the hour was come, &c.of the night, he agreed to point him out to them by  When the evening approached, Jesus left Bethany;
kissing him. And they  vere glad —-When they  and every thing being prepared by the time he cams
a                                                           485




Jesus eats the passover, and             ST. LUKE.                  institutes the Lord's supper.
A. M. 40o7.  15 And he said unto them, 2 With   18 For h I say unto you, I will not A. M. 4037.
A. D. 33,                                                                              A. D. 33.
* * 3' desire I have desired to eat this pass- drink of the fruit of the vine, until
over with you before I suffer.                  the kingdom of God shall come.
16 For I say unto you, I will not any more   19 ~ i And he took bread, and gave thanks,
eat thereof, g until it be fulfilled in the kingdom   and brake it, and gave unto them, saying,
of God.                                          This is my body which is given for you: kthis
17 And he took the cup, and gave thanks, and  do in remembrance of me.
said, Take this, and divide it among yourselves.   20 Likewise also the cup after supper, say2 Or, I have heartily desired.-   gChap. xiv. 15; Acts x. 41; h Matt. xxvi. 29; Mark xiv. 25.-i Matt. xxvi. 26; Mark xiv.
Rev. xix. 9.                                 22.   k  Cor. xi. 24.
into the city, they all sat down at the appointed  gave thanks, many are of opinion that the word
hour. And he said, With desire I have desired, —  God should be supplied in Matthew; he blessed
That is, I have earnestly desired it. He desired it, God. And gave unto them, saying, This is mny
both for the sake of his disciples, to whom he desired  body-That is, the representation of my body, to be
to manifest himself further, at this solemn parting; broken on the cross. See the like form of expresand for the sake of his whole church, that he might sion, Gen. xli. 26, 27. As our Lord had just now
institute the grand memorial of his death. For I celebrated the paschal supper, which was called the
will not any more eat thereof until, &c.-That is, it passover, so, in the like figurative language, he calls
will be the last time I shall eat with you before I die. this bread his body. And this circumstance of itself
The particle unZtil, used here and verse 18, does not was sufficient to prevent any such mistake, as that
imply that, after the things signified by the passover this bread was his real body, any more than the
were fulfilled, in the gospel dispensation, our Lord  paschal lamb was really the passover.  This do in
was to eat the passover. It is only a Hebrew form  remembrance of me-The passover solemnity was
of expression, signifying that the thing mentioned  usually concluded with eating a little bread and drink
was no more to be done for ever.  Until it be ful- ing a cup of wine. Jesus, therefore, when he insti
filled in the kingdom of heaven-That is, until the  tuted the Lord's supper, did not appoint any new
deliverance of mankind from the bondage of sin and  rite, but appropriated an old one to a new purpose.
death is procured by my death and resurrection; a  Hence the propriety of the expression, This do in
deliverance typified by that of our fathers from the  remnembrance of me. Do it no longer in rememEgyptian bondage, to keep up the memory of which  brance of the deliverance from Egypt, but in rememthe passover was instituted. And he took the cup, brance of me, who, by dying for you, will bring you
and gave thanks-Having spoken as above, Jesus out of spiritual bondage, a bondage far worse than
took a cup of wine in his hand, that cup which used  the Egyptian, under which your fathers groaned,
to be brought at the beginning of the paschal so- and will establish you in the glorious liberty of
lemnity, and gave thanks to Almighty God for his  God's children: do it in remembrance of me, who,
great goodness to his people, mentioning, no doubt, by laying down my life, will ransom you from sin,
some of the principal instances thereof, especially  and death, and hell; and will set open the gates of
their redemption, first from Egypt, and then from  heaven to you, that you may enter immortality and
Babylon. And said, Take this, and divide it among  triumph. Likewise also the cup after supper-This
yourselves, for I will not drink, &c.-As if he had  the Jews termed the clup of thanksgiving, it being
said, Do not expect me to drink of it: I will drink  the cup usually given by the master of the family
no more before I die. Or, his meaning might be, to each after supper: and Matthew says, Jesus took
After what passes, this evening, I will not drink any  this, and gave thanks. For, at the institution of
more with you of the fruit of the vine; therefore, as the sacrament, he not only gave thanks before he
it is the last paschal supper that I shall partake of brake and distributed the bread, but before he deliwith you, let that consideration be an additional vered the cup, to show how infinitely we are obliged
reason for your celebrating it with peculiar serious-  to God for our spiritual food, the flesh and blood of
ness and devotion.  Until the kingdom of God shall his Son, which nourishes the divine life in the soul.
come-Till the gospel dispensation shall be fully  Saying, This cup is the new testament, or covenant,
opened, or till that complete and spiritual redemp- (as the word dta?9yKm7 rather means,) in my bloodtion, which is typified by this ordinance, shall be  Here is an undeniable figure, whereby the cup is
fulfilled and perfected.                         put for the wine in the cup. And this is called, the
Verses 19, 20. And he took bread-Namely, some  new covenant in Christ's blood, which could not
time after, when the supper was ended, wherein  possibly mean that it was the new covenant itself,
they l-ad eaten the paschal lamb. And gave thanks, but only the seal of it, and the sign of that blood,
and brake it-Matthew and Mark say, Blessed and  which was shed to confirm it. In other words, as
brake it. They do not say, Blessed it: for the  the expression, thisis my body, signifies, This is the
word it, though supplied in our translation in Mat- representation of my body; so, this is my blood of
thew, is not in the original: for which reason, and  the new covenant, must signilv, This is the representbecause Luke here uses the word evXapt-zaac, he ation of my blood. And Christ's meaning in the:
486                                                                 a




Wo unto that man by                   CHAPTER XXII.                   whom Christ is betrayed!
A. M. 4037. ing,'This cup is the new testament  23 PAnd  they  began to  inquire A. M. 4037.
A. D. 33.                                                                             A. D. 33.
in my blood, which is shed for you.   among themselves, which of them
21  [ m But behold, the hand of him that be- it was that should do this thing.
trayeth me is with me on the table.               24 I q And there was also a strife among them,
22 n And truly the Son of man goeth o as it which of them should be accounted the greatest.
was determined: but wo unto that man by   25 r And he said unto them, Thekings of
whom he is betrayed,!                           the Gentiles exercise lordship over them; and
11 Cor. x. 16. — m Psa. xli. 9; Matt. xxvi. 21, 23; Mark xiv.   o Acts ii. 23; iv. 28.-P Matt. xxvi. 22; John xiii. 22, 25.
18; John xiii. 21, 26.-n Matt. xxvi. 24.        q Mark ix. 34; Luke ix. 46..r Matt. xx. 25; Mark x. 42.
passage is: All of you, and all my disciples in all the eucharist?" Thus also Henry: " By the placing
ages, must drink of this cup, because it represents this after the institution of the Lord's supper, it
my blood, shed for the remission of men's sins; my  seems plain that Judas did receive that supper, did
blood, in which the new covenant between God and  eat of that bread, and drink of that cup." On which
man is ratified; so that this institution exhibits to  he observes, "There have been those who have
your joyful meditation the grand foundation of men's eatenbread with Christ, and yet have betrayed him."
hopes, and perpetuates the memory of the same to  According to Matthew and Mark, however, Jesus
the end of the world.                            pointed out Judas, as the traitor, to the disciples at
We here see, then, that it is a primary end of this this supper, before the institution of. the sacrament,
solemn,service, to bring to the devout remembrance  as at a prior supper (see John xiii. 23, &c.) he had
of Christians the death of their Master, as the found- done to John. Perhaps he did it both before and
ation of the remission of their sins; and, in short, after he instituted the eucharist. So Dr. Macknight
the whole mercy of the new covenant, as founded  thought. " Our Lord," says he.;' was now deeply
on the shedding of his blood.  Therefore, they err affected with his own thoughts, for he uttered some
who make the keeping up of the memory of Christ's of the things twice that lay heaviest upon his spirit,
death in the world, as a simple fact, the only end of as persons in great concern are wont to do; partithe Lord's supper. We may observe, further, that cularly after delivering the sacramental cup, and
" from our Lord's words, here recorded, and from  telling them that his blood was shed for them, he
those wherewith the apostle has concluded his ac- mentioned the treachery of Judas a second time
count of the Lord's supper, I Cor. xi. 26, As often  And this second declaration came in very properly
as ye eat this bread, 4c., ye do show (Karayye22TEr, after the institution of the sacrament, which exye preach, ye declare) the Lord's death till he come, hibits the highest instance of his love to mankind;
it appears this sacrament was instituted, not only to  his dying to obtain the remission of their sins. For
bring Christ's sufferings, and the consequence there- it showed that the person who could deliberately do
of, to the remembrance of his disciples, but to de-'. so great an injury to so kind a friend, must have
monstrate the truth of these things to the world, in  been a monster, the foulness of whose ingratitude
all ages. In this view, the Lord's supper is the  cannot be reached by the force of language." The
strongest proof of his integrity, and of the truth of hand of him that betrayeth me is with me on the
his mission; for if he had been an impostor, and  table-" Manus quce sacram coenam sumpsit, quteque
was to have suffered death on account of his deluding  hostibus perfidamn fidem dedit."  The hand which
the people, is it to be imagined that he would have  took the sacred supper, and which gave a perfidious
instituted any rite with a view to preserve the  promise to enemies. So Bengelius. And truly the
memory of his having suffered punishment for the  Son of 9man goeth-That is, dieth; as it was deworst of crimes? No: this is beyond all human  termined-See on Matt. xxvi. 24, 25.
belief. And therefore, since by this institution he    Verses 24-27. And there was also a strife among
has perpetuated the memory of his own sufferings, them, &c. —Of the kind of contentions here spoken
it is a strong presumption that he was conscious of of there are two instances recorded by the evangelhis own innocence, thathis character was really what ists, evidently different from each other, and each
the evangelists have represented it to be, and that attended with very different circumstances. The
our faith in him, as the Son of God, is well founded."  former is mentioned by Matthew, chap. xviii. 1-4;
-Macknight.                                      by Mark, chap. ix. 33-37; and by Luke, chap. ix.
Verses 21-23. But behold —IIav id.. This par- 46. This certainlyisnotthathere referred to. The
tide (ir7t2v, verumtamen, nevertheless, or notwith- other, recorded Matt. xx. 20, &c.; and Mark x. 35,
standing) " is a proof," says Bengelius, "that Judas  &c., is thought, by most commentators, to be that
was present at the Lord's supper;" for it shows which Luke here speaks of. See the notesonthese
that Christ's discourse is continued without inter- two last mentioned passages. Some, however, are
ruption; and it appears, from verse 14, that when  of opinion, that a third contention of a similar kind
he sat down to the supper and begun the discourse, arose among the disciples, at this last paschalsupper
the twelve were with him: Dr. Lightfoot was of which our Lord ate with them; and that it arose
the same opinion, who says, " What can be desired  from some expressions which he dropped respecting
more, as a demonstration that Judas was present at the glory of his heavenly kingdom, which the disa                                                               487




Jesus teaches humility, ana              ST. LUKE.                foretets Peter's denial of him.
A. M. 4037. they that exercise authority  upon  28 Ye are they which have con- A. M. 4037.
A. D. 33.                                                                              A. D. 33.
them  are called benefactors.          tinued with  me  in  y my  tempta- 
26 s But ye shall not be so: t but he that is tions;
greatest among you, let him be as the younger;   29 And Z I appoint unto you a kingdom, as
and he that is chief, as he that doth serve.     my Father hath appointed unto me;
27 u For whether is greater, he that sitteth   30 That aye may eat and drink at my table
at meat, or he that serveth? is not he that in my kingdom, b and sit on thrones, judging
sitteth at meat? but x I am  among you as he  the twelve tribes of Israel.
that serveth.                                     31 ~ And the Lord said, Simon, Simon, be
s Matt. xx. 26; 1 Pet. v. 3. _ t Chap. ix. 48._.u Chap.   z Matt. xxiv. 47; Chap. xii. 32; 2 Cor. i. 7; 2 Tim. ii. 12.
xii. 37. —-x Matt. xx. 28; John xiii. 13, 14; Phil. ii. 7.-Y Heb. a Matt. viii. 11; Chap. xiv. 15; Rev. xix. 9..b Psa. xlix. 14;
iv. 15.                                         Matt. xix. 28; 1 Cor. vi. 2; Rev. iii. 21.
ciples erroneously interpreted of a glorious temporal larly to his having lately washed the disciples' feet,
kingdom, which they continued to expect him to  as John informs us, chap. xiii. 14. See notes on Matt.
erect. And it must be acknowledged, that the man- xx. 25, 28.  "It seems to have been our Lord's
ner in which Luke introduces his account of this view," says Dr. Campbell, "in these instructions,
dispute here, favours this interpretation of the  not only to check in his apostles all ambition of
passage.  Fori immediately after he had informed  power, and every thing which savoured of a desire
us of the disciples beginning to inquire among them- of superiority and dominion over their brethren;
selves which of them  it was that should betray  but also to restrain that species of vanity which is
Christ, he proceeds to say, And there was also a  near akin to it, the affectation of distinction from
strife among them which of them should be account- titles of respect and dignity. Against this vice pared the greatest. Be this as it may, if it really was ticularly the clause under consideration seems to be
a third contention of the same sort with those  levelled.  The reflection naturally suggested by it
which had occurred before, it appears that Christ is, How little are any, the most pompous epithets
composed it by the arguments which he had made  which men can bestow, worthy the regard of a
use of for the same end formerly. For, he said  good man, who observes how vilely, through serviliunto them, The kings of the Gentiles exercise lord- ty and flattery, they are sometimes prostituted on the
ship over them, &c.-Among the Gentiles, they are  most undeserving."
reckoned the greatest men who have the greatest   Verses 28-30. Ye have continzued with me in my
power, and who exercise it in the most absolute  temptations —Ev roC 7retpaLWotc /8, in my trials and
manner. Such, however, have at times affected the  afflictions: and his whole life was little else than one
pompous title of benefactors, (evepyerat, a surname  continued series of them, particularly from the time
which some of the kings of Egypt and Syria as-'of his entering on his public ministry. And I apsumed,) and thereby have tacitly acknowledged that point unto you a kingdom-I will preserve you in
true greatness consists in goodness.  But your all your temptations and trials here, and will confer
greatness shall not be like theirs; shall not consist on you a kingdom of glory hereafter: I appoint, not
in temporal power over your fellow-creatures, or in  a primacy to one, but a kingdom to every one; and
honour or dignity among them, though it should be that on the same terms as my Father hath appointed
joined with an affectation of titles which denote  to me-Who have fought and conquered.  That ye
qualities truly honourable.  Whosoever desires to  may eat and drink at my table, &c.-That ye may
be great among you, let him be so by his humility  enjoy the highest happiness as guests, not as serand by his serviceableness to the rest, in imitation  vants, and the highest dignity, not as subjects, but as
of me, your Master, whose greatness consists in  princes. Now as these honours, which I shall herethis, that I am become the servant of you all. He  after confer on you, are incomparably beyond those
that is greatest among you, let him  be as the  about which you seem so solicitous, let a considerayounger-According to the manner of the Jews, tion of this awaken a nobler ambition in your minds,
the aged expected great service and submission  than thatwhich appears now to influence them; and,
from the young; and he that is chief-He that instead of contending for superiority over each other,
presides over the rest in any office of peculiar trust in my church militant, in which you must expect to
and influence; as he that doth serve-Let him be as meet with continual reproach and suffering, aspire
humble and condescending as the servant. For after high degrees of that celestial glory, which you
whether is greater-W-Vhich of the two is naturally  are to share with me in my church triumphant.
accounted greater by a stranger who happens to come See on Matt. xix. 28, 29. The words seem to be priin; he that sitteth at meat, or he that serveth?-  marily applicable to the twelve apostles, and secondThat stands and waits upon the guests? Is not he  arily to all Christ's servants and disciples, whose
that sitteth at meat?-Accounted greater? But I spiritual powers, honours, and delights, are here repream among you as he that serveth —These words sented in figurative terms, with respect to their admay, no doubt, have a respect to the whole  of  vancement both in the kingdom of grace and glory.
Christ's life; yet they seem to refer more particu-   Verses 31-34. And the Lord said, &c.-To make
488                                                                a




Jesusforetets the                     CHAPTER XXII.                       trials of his disciples.
A. M. 4037. hold, C Satan hath desired to have  shalt thrice deny that thou knowest A. M. 4037.
A. D. 33.                                                                              A. D. 33.
-- you, that he may dsift you as wheat: me.
32 But e I have prayed for thee, that thy   35 ~T h And he said unto them, When I sent
faith fail not: f and when thou art converted, you without purse, and scrip, and shoes, lacked
strengthen thy brethren.                         ye any thing?  And they said, Nothing.
33 And he said unto him, Lord, I am  ready   36 Then said he unto them, But now, he that
to go with thee, both into prison, and to death. hath a purse, let him  take it, and likewise his
34 g And he  said, I tell thee, Peter, the  scrip: and he that hath no sword, let him sell
cock shall not crow this day, before that thou  his garment, and buy one.
C 1 Pet. v. 8. —  Am. ix. 9.....e John xvii. 9,11, 15.-f Psa.   g Matt. xxvi. 34; Mark xiv. 30; John xiii. 38. —-h Matt. x.
Ii. 13; John xxi. 15-17.                         9; Chap. ix. 3: x. 4.
his disciples humble and watchful, and kindly af- ed affection and fortitude, afew hours shall not pass
fectionate one to another, Christ assured them, that till, in great consternation at the dangers with
Satan was seeking to destroy them all by his tempta-  which I and my disciples shall be threatened, thou
tions. As if he had said, O Simon, Simon, behold  shalt basely deny, three several times, that thou art
Satan-As in the case of Job; (Job ii. 4, 5;) hath  my disciple.  Peter therefore had no reason to
desired to have you-My apostles, eSrrl/caTro v/za, be elated, though on a former occasion he had conhath required you, or sought you out; or requested  fessed Jesus to be the Son of God.  And his
pernmission, as Dr. Campbell translates it; to sift you behaviour in this instance affords a very affecting
as wheat-To assault you by furious and violent example of human vanity, in the midst of the greattemptations, or to try you to the uttermost. I must est weakness.
assure thee, therefore, that an hour of terrible trial   Verses 35-37. And he said, When I sent you
is just at hand, which will press harder than thou art without purse, &c.-" Our Lord, having finished
aware, on thee and all thy companions here. But what he had to say to Peter in particular, now turned
I —Forseeing thedanger to which thou, Peter, wilt be  to the other disciples, and put them in mind how
peculiarly exposed, I have graciously prevented thee  they had been prohibited, when they were first sent
with my watchful care; and have prayed for thee-  out, to make any provision for their journey, and diFor thou wilt be in the greatest danger of all my  rected to rely wholly on God; and that, though
disciples; in order that thy faith fail not-Alto- they had accordingly gone away without purse,
gether. And when thou art converted-Renewed to  scrip, and shoes, they had never wanted any thing,
repentance, or hast returned to thy duty, as Er,-t-pena9 but had had abundant provision made for them by
may be rendered; when thou art recovered from  the kindness of men whom God had disposed to
thy fall, and confirmed again in faith and holiness; befriend them: but he told them that matters were
strengthen thy brethren-All that are weak in faith, now altered; they were to be violently assaulted by
or shaken in mind by the approaching trial, and  their enemies, were to meet with the strongest temptready to relinquish the service they have under- ations, and to be so hotly persecuted by their countaken. When thou art recovered by the grace of trymen, that they could no longer expect any sucGod, do what thou canst to recover others; when  cour at their hands; for which reason, he ordered
thy own faith is strengthened, labour to confirm the  them in their future journeys to provide money, and
faith of others, and to establish them; when thou  clothes, and swords for themselves: that is, besides
hast found mercy, encourage others to hope that relying on the Divine Providence, as formerly, they
they also shall find it. And do thine utmost, all the  were to use all prudent precautions in fortifying
remainder of thy days, by word and deed, to en- themselves against the trials that were coming on
gage all, over whom thou hast any influence, to a them."-Macknight. Or rather, these commands to
steady adherence to my cause in the midst of the  arm themselves against dangers, are to be considered
greatest difficulties, and especially by setting them  merely as predictions and warnings given them of
an example of eminent faith and fortitude. And he the dangers and trials they were to meet with. For
said, Lord, Iam ready to go with thee toprison and  the predictions of the prophets are often announced
to death-So Peter thought at this time: and such  under the form of commands. Thus Isaiah, forewas his present intention and resolution; but he was telling the destruction of the family of the king of
not sufficiently acquainted with himself, nor aware of Babylon, chap. xiv. 21, says, Prepare slaughter for
his own weakness. See on Matt. xxvi. 33-35. And his children, &c. And Jeremiah, foretelling in like
he saith, I tell thee, Peter-I most assuredly say  manner the destruction of the Jews, exhibits God as
unto thee; the cock shall not crow this day-Or thus addressing them, chap. ix. 17, 18, Call for the
rather, it shall not be the time of cock-crowing to- mourning women, &c. And in the prophecy of
day, see on Mark xiv. 39; before thou shalt thrice  Ezekiel (chap. xxxix. 17-19) and in the Apocalypse
deny that thou knowest me —And shalt solemnly  (chap. xix. 17, 18) this allegoric spirit is carried so
disclaim all regard to me. So terrified shalt thou be far, that orders are given to brute animals to do what
at the faces of these enemies whom thou now defi- the prophet means only to foretel they would do.
est. In other words, notwithstanding thy pretend- I' or this prophecy that is written, must yet be;                                                               489




On the mount of Olives                   ST. LUKE.                 Jesus sweats drops of blood.
A.M. 4037.  37 For I say unto you, that this  41 nAnd he was withdrawn from  A. M. 4037.
A. D. 33.                                                                             A.D. 33.
that is written must yet be accom- them about a stone's cast, and kneeled
plished in me, i And he was reckoned among  down, and prayed,
the transgressors: for the things concerning   42 Saying, Father, if thou be 3 willing, reme have an end.                                 move this cup from me: nevertheless, 0 not my
35 And they said, Lord, behold, here are  will, but thine, be done.
two swords.  And he said unto them, It is  43 And there appeared Pan angel unto him
enough.                                         from heaven, strengthening him.
39 ~T k And he came out, and' went, as he   44 q And being in an agony, he prayed more
was wont, to the mount of Olives; and his earnestly: and his sweat was as it were great
disciples also followed him.                    drops of blood falling down to the ground.
40 m And when he was at the place, he said   45 And when he rose up from. prayer, and
unto them, Pray that ye enter not into tempt- was come to his disciples, he found them sleepation.                                          ing for sorrow,
i Isa. liii. 12; Mark xv. 28.-k Matt. xxvi. 36; Mark xiv.   n Matt. xxvi. 39; Mark xiv. 35.-3 Gr. willing to remove.
32; John xviii. 1.-I Chap. xxi. 37.: —,m Matt. vi. 13; xxvi. 0 John v. 30; vi. 38.-P Matt. iv. Il.-q John xii. 27; Heb.
41; Mark xiv. 38; Verse 46.                     v. 7.
accomplished-As all the other predictions of the pro- and prayed, Father, if thou be willing, remove
phets concerning me must also be: and he was this cup —The Greek rather means, "O that thou
numbered with the transgressors-Prepare, there- wouldst remove this cup!" ec being evidently a parfore, to meet a most violent persecution; for I, your tide of wishing. Therefore, in Mark it is, He
Leader, am to be treated as a malefactor, and of  prayed, that if it were possible the hour might pass
course you, my followers, will not escape suffering. from him; saying, Abba, Father, all things are posNor are these trials at a distance, they are just at sible to thee; take away this cupfrom me. It seems, he
hand. For the things which are written concerning  first kneeled and prayed, as Luke here says; then, in
me have an end-Are now drawing to a period, are  the vehemence of his earnestness, he fell on his face,
upon the point of being accomplished. And they  and spake the words recorded by Matthew and Mark.
said, Behold, here are two swords —Our Lord's disci- In the meantime,his prayer, though most fervent, was
pies, mistaking his meaning about the swords, re- accompanied with due expressions of resignation;
plied, they had two: the reason why they had any  for he immediately added, (Matthew,) Nevertheless,
at all, probably, was, that they might defend them- not as (Mark, what) I will, but as (Mark, what) thou
selves against robbers in their journey from Galilee  wilt; or, as Luke here has it, not my will, butt thine
and Perea; and from the beasts of prey, which in  be done. And there appeared an angel-Probably
those parts were very frequent, and dangerous in  standing near him in a visible form; strengthening
the night-time: And he said unto them, It is enough  him-Lest his body should sink and die before the
-To show them their mistake, he told them that time; and perhaps suggesting such holy consolatwo swords were sufficient, which it is evident they  tions as were most proper to animate his soul in such
could not have been for so many men, had he meant a struggle. It is probable, that during this time of
what he said in a literal sense. He only meant, suffering the divine nature had withdrawn its usual
This will be a time of extreme danger; to meet support. And being in an agony-Probably now
which, it will be necessary to be prepared by faith, conflicting with the powers of darkness; feeling the
fortitude, and patience.                        weight of the wrath of God, due to the sins of manVerses 39-46. He went, as he was wont-As was kind, and at the same time surrounded with a mighty
his custom every night; to the mount of Olives —See host of devils, who exercised all their force, subtlety,
on Matt. xxvi. 30-32. And when he was at the place  and malice to persecute, distract, and oppress his
-When he had entered the garden of Gethsemane; wounded spirit; he prayed Sore earnestly-Than
he said, Pray that ye enter not into temptation-  before, even with stronger cries and tears; and his
Having forewarned them of the lamentable effect sweat —Cold as the weather was; was as it were
which his sufferings would have upon them; that great drops of blood-Which, by the vehement disthey would all stumble that very night, according to  tress of his soul, were forced out of the pores of his
the prophecy of Zechariah, he exhorted them to  body, in so great a quantity as afterward united in
pray that the temptation might not entirely prevail large, thick, grumous drops, and even fell to the
against them, and cause their faith to fail altogether. ground. Thus Jesus suffered unspeakable sorrows
And he was withdrawn from them about a stone's in his soul, as long as the divine wisdom saw fit. At
cast-Namely, not only from the other disciples, length he obtained relief, being heard in that which
whom he had left at the entrance into the garden, he feared, (Heb. v. 7,) or, on account of his piety, or
but from Peter, James, and John, whom he had  perfect submission to the will of his Father, as airo
taken with him farther into it: kneeled down —  rig ev2a6Etac, may be translated.
Matthew, fell on his face; Mark, fell onz the ground;    Verses 45, 46. And when he rose up fromn prayer —
490                                                              a




Judas, attended by a multitude,       CHAPTER XXII.                   betrays Jesus with a kiss.
A. M. 4037. 46 And said unto them, Why sleep   49 When they which were about A. M. 4037
A. D. 33.                                                                             A. D. 33.
ye   rise and r pray, lest ye enter into  him  saw  what would follow, they
temptation.                                     said unto him, Lord, shall we smite with the
47 ~ And while he yet spake, s behold a mul- sword?
titude, and he that was called Judas, one of the   50 T And t one of them  smote a servant of
twelve, went before them, and drew near unto  the high-priest, and cut off his right ear.
Jesus to kiss him.                               51 And Jesus answered and said, Suffer ye
48 But Jesus said unto him, Judas, betrayest thus far.  And he touched his ear, and healed
thou the Son of man with a kiss?               him.' Verse 40.-  s Matt. xxvi. 47; Mark xiv. 43; John xviii. 3.-t Matt. xxvi. 51; Mark xiv. 47; John xviii. 10.
After this dreadful conflict; and was come to his Surely never can there be a greater occasion for
disciples-Namely, the third time; notwithstanding  doing it: and we doubt not but, few as we are, thou
the repeated admonitions he had given them, he canst render us victorious over this armed multitude.
again found them sleeping-And that, as the evange- They did not wait for an answer from Jesus, but
list says, for sorrow-The sensations of grief which  one of them-Namely, Peter, immediately smote the
they felt at the sight of their Master's distress so  servant of the high-priest-One who, it is probable,
overpowering them, that they sunk into sleep; a cir- was the forwardest, and seemed peculiarly officious
cumstance which shows how much they were affected  in seizing Christ. Peter struck full at his head, inwith his sufferings. And said unto them, Why sleep  tending to cleave him down, but the stroke glanced
ye — Why do you still persist to sleep at such a sea- a little on one side, so that he only cut off his right
son as this? I call upon you yet once more, to rise and  ear. Jesues said, Suffer ye thus far-Let me go to
pray, lest ye enter into and fall by the approaching  the wounded man, and have my hands at liberty,
most dangerous temptation. See the various cir- while I do one more act of mercy. And he touched
cumstances attending this dreadful scene of our his ear, and healed him —Putting the car on again,
Lord's sufferings in the garden more fully elucida- which was cut off, or creating anew one in the place
ted in the notes on Matt. xxvi. 36-46; and Mark  of it. It may not be improper to observe, that two
xiv. 32, &c.                                    other interpretations are given of the clause, Suffer
Verses 47, 48. And while he yet spake, behold, a  ye thus far. "All antiquity," says Dr. Campbell,
multitude had entered the garden, consisting of per- "seems agreed in understanding our Lord's exsons of very different stations and offices in life; and pression as a check to his disciples, by intimating
Judas went before them —To lead them to the place, that they were not to proceed further in the way of
and show them the man they wanted, by kissing  resistance, as it was not to such methods of defence
him. See on Matt. xxvi. 47-56; Mark xiv. 43-49. that he chose to recur: and what is recorded by the
Betrayest thou the Son of man with a kiss?-Dost other evangelists, as likewise said on the occasion,
thou make my condescending kindness the occasion  strongly confirms this explanation."  Dr. Whitby
of thy base treachery, and use that as the signal of it, thinks that Christ spake thus to the soldiers, desiring
which, among men, is the usual token either of love or them thus far to suffer the rash opposition of his
homage? And dost thou thus betray him who is disciples, and not to proceed to violence against
thy Lord and Master, and whom thou canst not but them, on account of the assault made, and injury
know to be the Messiah, entitled in the Scriptures, done by one of them, which he would immediately
the Son of man? And dost thou think that he can  repair; for it follows, and he healed him. "And
be imposed upon by this poor artifice? or that God, this,"' adds the doctor, "he said and did partly to
who has promised him so glorious and triumphant show, that he, who had such power to heal, and
a kingdom, will not punish such baseness and cruelty  (John xviii. 6) to throw down his enemies, was taken
to him? " There is great reason to believe," says Dr. willingly, and not for want of power to preserve
Doddridge, "that our Lord uses this phrase of the himself: and partly to preserve his apostles from
Son of man to Judas on this occasion, (as he had  their assaults." It must be acknowledged- that all
done the same evening at supper, twice in a breath,) these interpretations are plausible; but the first,
in the sense here given. And it adds a spirit to these  which is adopted by Elsner, Doddridge, Macknight,
words that has not often been observed, which the  Wesley, and many others, seems as probable as
attentive reader will discern to be attended with  either of the others, and certainly exhibits the mercy
much greater strength and beauty, than if our Lord  and benevolence of our Lord in the most amiable
had only said, Dost thou betray mne with a kiss?"   and striking point of view. And one would have
Verses 49-51. When they which were about him  thought, that such a generous piece of kindness to
saw what would follow-That the band was just his enemies would have so overcome them, that
going to seize Jesus, or had already seized him, and  they would have proceeded no further against him.
were about to lead him away; they said, Lord, shall But, alas! their hearts were hardened! How illuswe smite with the sword?-Thou didst allow us to  triously did our Lord now exemplify his own rule
have two swords, shall we now make use of them?  of doing good to them that hate us. as he afterward
a                                                              491




Peter thrice denies Christ                ST. LUKE.                   in the high-priest's hall.
A. M. 4037. 52 u Then  Jesus  said  unto  the and said, Thou art also of them. A.M. 4037.
A. D. 33.                                                                            A. D. 33.
chief priests, and captains of the  And Peter said, Man, I am not.
temple, and the elders which were come to   59 c And about the space of one hour after,
him, Be ye come out as against a thief, with  another confidently  affirmed, saying, Of a
swords and staves?                              truth this fellow also was with him; for he is
53 When I was daily with you in the tem- a Galilean.
ple, ye stretched forth no hands against me:   60 And Peter said, Man, l know  not what
x but this is your hour, and the power of dark- thou sayest.  And immediately, while he yet
ness.                                           spake, the cock crew.
54 ~ Y Then took they him, and led him, and   61 And the Lord turned, and looked upon
brought him into the high-priest's house. Z And  Peter.  d And Peter remembered the word of
Peter followed afar off.                        the Lord, how he had said unto him, e Before
55 a And when they had kindled a fire in  the cock crow, thou shalt deny me thrice.
the midst of the hall, and were set down to-   62 And Peter went out and wept bitterly.
gether, Peter sat down among them.               63 ~ f And the men that held Jesus, mocked
56 But a certain maid beheld him as he sat him, and smote him.
by the fire, and earnestly looked upon him,  64 And when they had blindfolded him, they
and said, This man was also with him.           struck him  on the face, and asked him, say57 And he denied him, saying, Woman, I ing, Prophesy, who is it that smote thee?
know him not.                                    65 And many other things blasphemously
58 b And after a little while another saw him, spake they against him.
uMatt. xxvi. 55; Mark xiv. 48.  x John xii. 27.-Y Matt. Mark xiv. 69; John xviii. 25.  c Matt. xxvi. 73; Mark xiv
xxvi. 57. -z Matt. xxvi. 58; John xviii. 15.  a Matt. xxvi. 70; John xviii. 26.-d Matt. xxvi. 75; Mark xiv. 72.  e Matt.
69; Mark xiv. 66; John xviii. 17, 18.  b Matt. xxvi. 71; xxvi. 34, 75; John xiii. 38.-f Matt. xxvi. 67, 68; Mark xiv. 65.
did that which enjoins us to pray for them that de- him-What has just been related concerning Peter,
spitefully use us and persecute us.             passed while the priests examined Jesus, of which
Verses 52, 53. Jesus said unto the chief priests, examination, before Luke gives an account, he mencaptains, &c.-The soldiers and servants were sent tions the following remarkable circumstance, namely,
to apprehend Jesus, but these chief priests, &c. came  that the men who held Jesus mocked him and smote
of their own accord; and, it seems, kept at a distance  him. And when they had blindfolded him, struck
during the scuffle, but drew near when they under- him on the face-These circumstances are placed by
stood that Jesus was taken.  Be ye come out as Matthew and Mark after the council's condemning
against a thief?-See on Matt. xxvi. 55, 56. This him. Perhaps he was abused in the same manner
is your hour —Before which you could not take me; both before and after his condemnation. Certainly
and the power of darkness-The time when Satan  " his judges and their retinue were abundantly capahas power.                                      ble of being thus unjust and barbarous toward him.
Verses 54-62. Then took they him, and brought Nevertheless, what Luke has said here, does not nehim into the high-priest's house-See on Matt. xxvi. cessarily oblige us to suppose this. He might con57; and Mark xiv. 53, 54.  When they had kindled  elude his account of Peter's denials with relating
a fire, Peter sat down among them-See the story  what followed upon our Lord's being condemned,
of Peter's three-fold denial of Christ elucidated at because it happened immediately after the last denial;
large in the notes on Matt. xxvi. 69-75; and Mark  and to show what a load of indignity was laid at once
xiv. 66-72. Another saw him, and said-Observe  on the Son of God; namely, that while the most zealhere, in order to reconcile the four evangelists, that ous of all his disciples was denying him with oaths
divers persons concurred in charging Peter with be- and imprecations, the servants and others were insultlonging to Christ. 1st, The maid that let him in, af- inghim in the mostbarbarous manner." —Macknight.
terward seeing him at the fire, first put the question  Saying, Prophesy, who is it that smote thee?-" This
to him, and then positively affirmed that he was with  usage of Christ," says Dr. Hammond, " refers to that
Christ. 2d, Another maid accused him to the stand- sport so ordinary among children, called /vtvda, in
ers by, and gave occasion to the man here mentioned  which it is the manner, first to blindfold, then to
to renew the charge against him, which caused the  strike, (verse 63,) then to ask who gave the blow,
second denial.  3d, Others of the company took  and not to let the person go till he had named the
notice of his being a Galilean, and were seconded by  right man who had struck him. It was used on this
the kinsman of Malchus, who affirmed he had seen  occasion to reproach our blessed Lord, and to expose
him in the garden. And this drew on the third de- him to ridicule."  Many other things spake they
nial. And about an hour after-So he did not recol- blasphemously against him-The expression is relect himself in all that time.                  markable.  They charged him with blasphemy,
Verses 63-65. And the men that held Jesus mocked  because he said he was the Son of God: but the
492                                                               a




Christ is accused, and                 CHAPTER XXIII.                 condemned as a blasphemer.
A. M. 4037.  66 ~ g And as soon as it was day,   69  k Hereafter shall the  Son of A. M. 4037.
A.D. 33  hthe elders of the people, and the  man sit on the right hand  of the
4hief priests, and the scribes came together, power of God.
nd led him  into their council,                    70 Then said they all, Art thou then the Son
67 Saying, iArt thou the Christ?  tell us. of God? And he said unto them, lYe say that
And he said unto them, If I tell you, ye will I am.
not believe.                                       71 m And they said, What need we any fur68 And if I also ask you, ye will not answer ther witness? for we ourselves have heard of
me, nor let me go.                                his own mouth.
g Matthew xxvii. 1.-_h Acts iv. 26; xxii. 5.  i Matthew  Heb. i. 3; viii. 1. -  Matt. xxvi. 64; Mark xiv. 62.-':m Matt.
xxvi. 63; Mark xiv. 61. -r Matt. xxvi. 64; Mark xiv. 62; xxvi. 65; Mark xiv. 63.
evangelist fixes that charge on them, because he was tion to them which would have led them to his own
really so.                                        authority, chap. xx. 5-7. Nor let me go-If I be not
Verses 66-71. And as soon as it was day, the  the Christ, you ought to answer the arguments by
elders of the people, and the chief-priests, 4c., came  which I prove that I am; if I be, you ought to let me
together-When the band of soldiers arrived at the  go; but you will do neither: you will only overbear
high-priest's -with Jesus, they found many of the  me with renewed violence.  IIereafter shall the Son
chief-priests, and the scribes, and the elders assem- of man sit, &c. —The day will come, when ye shall
bled there. (Mark xiv. 53.) Some persons of dis- see the Son of man, who now stands in this despised
tinction, however, may have been absent, whose  and lowly form at your tribunal, exalted to all the
coming the rest would wait for. Wherefore, although  dignity and glory which that high title imports; sitthe soldiers brought Jesus to the high-priest's a while  ting on the right hand of the powaer of God-And
after midnight, his trial did not begin till about three  coming with irresistible strength to take vengeance
in the morning: the intermediate time being spent on the proudest of his enemies. See on Matt. xxvi.
n procuring witnesses, in sending for the absent 59-64; and Mark xiv. 53-65.  Then said they all,
members, in gathering the clerks and officers of the  Art thou then the Son of God?-A number of them
~ourt, and in fitting up an apartment for the trial. cried out together, feigning great astonishment at
For, that Jesus was tried by the council, not in the  the blasphemy, as they were pleased to call it, of his
temple, as many suppose, but in the high-priest's pal- answer, and desiring him to repeat it, lest they might
ace, is evident from John xviii. 28, where we are  have mistaken him, asked, Art thou then the Sonl of
expressly told, that they led Jesus from Caiaphas's  God? —Both these, the Son of God, and the Son of
house to the pretorium.   Saying, Art thou the  man, were known titlesof the Messiah, the one taken
Christ? tell us-Dost thou give up the pretensions  from his divine, and the other from his human, nathou hast formerly made, or dost thou maintain  ture. And he said unto them, Ye say that I amthem? If thou art indeed the Messiah, tell us plain- This, according to the Jewish manner of speaking,
ly, and it will bring matters to a short issue. It was a plain and strong affirmation of the thing exseems, these wretches hoped to gain a great advan- pressed.  When the high-priest heard our Lord's
tage against Jesus either way; if he confessed it, second reply, he solemnly rent his clothes, crying
they would condemn him on that confession; and  out, that he had spoken blasphemy; and, appealing
if he denied it, they would expose him on that de- to the council, he said, What need we anyfurther
nial, as afraid to maintain the pretensions he had  wvitness? (Markxvi. 64.) Andthey said, What need
made. And he said, If I tell you —That I am the,we, &c. —The council replied, As you have justly
Christ, and give you the most convincing proofs of observed, what need have we of witnesses now,
it, you are resolved that you will not believe. And  seeing we ourselves have heard in what manner he
if I ask you-What you have to object against the  hath blasphemed?  And being asked what punishproofs I produce; you twill not answer me-Here he  ment he deserved, they answered, that he deserved
seems to refer to their silence, when he put a ques- death. Matt. xxvi. 26, 66.
CHAPTER XXIII.
In this chapter the history of Christ's sufferings and death is continued and concluded. (1,) He is accused to Pilate, the
Roman governor, as an enemy to Cesar, and tried without evidence, 1-5. (2,) Being represented as a Galilean, he is
sent to Herod the tetrarch, and despitefully used, 6-12. (3,) Convinced of his innocence, Pilate labours to release him;
but at last, yielding to the importunity of the Jews, condemns him to be crucified, 13-25. (4,) Being hurried away to
execution, he foretels to the lanmenting women the miseries coming on their nation, 26-31. (5,) He is crucified along unte
a                                                                493




Jesus is accused before Pilate,            ST. LUKE.                      who sends him to Herod.
two thieves, and insolently derided, 32-38. (6,) While one of the thieves rails against him, the other is converted, and
acknowledges him to be the true Messiah, 39-43. (7,) He commends his soul to God; and his death is attended with
affecting prodigies, 44-49. (8,) He is honourably buried by Joseph of Arimathea, and others, 50-56.
A.M.4037. JND * athe whole multitude of them    5 And they were the more fierce, A.M. 4037.
arose, and led him unto Pilate.   saying, He stirreth  up the people,
2 And they began to accuse him, saying, We  teaching throughout all Jewry, beginning from
found this fellow  bperverting the nation, and  Galilee to this place.
c forbidding to give tribute to Cesar, saying,   6 When Pilate heard of Galilee, he asked
d that he himself is Christ, a king.              whether the man were a Galilean.
3 e And Pilate asked him, saying, Art thou   7 And as soon as he knew  that he belonged
the King of the Jews? And he answered him   unto   Herod's jurisdiction, he sent him  to
and said, Thou sayest it.                         Herod, who himself was also at Jerusalem  at
4 Then said Pilate to the chief priests, and  that time.
to the people, f I find no fault in this man.      8 ~, And when Herod saw  Jesus, he was
* Thursday before Easter, gospel, ver, 1 to ver. 50.-a Matt. xvii. 27; xxii. 21; Mark xii. 17. — d John xix. 12.  e Matt
xxvii. 2; Mark xv. 1; John xviii. 28.-bActs xvii. 7.-c Matt. xxvii. 11; 1 Tim. vi. 13.-f 1 Pet. ii. 22.-g Chap. iii. 1.
NOTES ON CHAPTER XXIII.                  because he did not appear in worldly pomp and
Verses 1-3. And the whole mtultitude of them-  power, and assume the character of a temporal
Namely, of the chief priests, scribes, and elders, prince, nor do any thing against Cesar. He did inarose and led him unto Pilate-See on Matt. xxvii. deed say that he was Christ, and if so, then a king;
42; and Mark xv. 1. And they began to accuse him  but not such a king as was ever likely to give dis-Charging him with three capital crimes; pervert-  turbance to Cesar.
ing the nation, forbidding to give tribute to Cesar,    Verses 4-9. Then said Pilate-After having
and saying, that he himself was Christ, a king. heard his defence. See on Matt. xxvii. 11-14; and
They (lid not charge him with calling himself the  Mark xv. 2-5.  I find no fault in this man-I do
Son of God, knowing very well that Pilate would  not find that he either attempts or asserts any thing
not have concerned himself with such an accusation, injurious to Cesar. And they were the morefiercewhich no way affected the state. All the three  The priests were not disconcerted or abashed by the
crimes, however, with which the Jews charge him, public declaration, which the governor, in obedience
were only inferences of theirs, from his saying that to conscience and truth, made of the prisoner's inhe was the Son of God, chap. xxii. 70. They them- nocence; for they persisted in their accusations with
selves drew imaginary consequences from his doc- more vehemence than before, affirming that he had
trine, which he had expressly denied; nay, and  attempted to raise a sedition in Galilee. They protaught the contrary: and they who oppose his fol- bably mentioned Galilee, either to alarm Pilate, the
lowers still use the same method. They lay to their  Galileans being notorious for sedition and rebellion;
charge things of which they are perfectly innocent, or to influence him, knowing that he was prejudiced
and on that ground persecute them with violence. against the people of that country. Pilate, hearing
The truth is, the opposition which these chief priests  of Galilee, asked whether the prisoner came out of
and others made to Christ, proceeded from  mere  that country? and, being informed that he did, he
malice andenvy: and they pretended zeal for Cesar  ordered him  to be carried away immediately to
only to ingratiate themselves with Pilate, and to  Herod, who was then in Jerusalem. Perhaps he
procure from him a condemnatory sentence against supposed that the prince, in whose dominions the
Jesus, without which they knew they could not ac- sedition was said to have been raised, could be a
complish their design of putting him to death. So  better judge of the affair than he. Moreover, as
far were they from being in reality zealous for, or Herod was a Jew, expert in the religion and customs
even well affected toward Cesar, that a general un- of his country, the governor imagined, that he might
easiness, of which Pilate was not ignorant, prevailed  have had influence with the priests to desist. Or, if
in the nation under the Roman yoke, and they  at their solicitation he should condemn Jesus, Pilate
wanted nothing but an opportunity to shake it off. thought to escape the guilt and infamy of putting an
And now they wished Pilate to believe, that this innocent person to death. He might also propose to
Jesus was active to foment that general discontent, regain Herod's friendship, formerly lost, perhaps by
of which, in reality, they themselves were the aiders  encroaching on his privileges. But whatever was
and abetters. Christ had particularly taught, that his motive, the king, who had of a long time desired
they ought to give tribute to Cesar, though he knew  to see Jesus, rejoiced at this opportunity; for he
many would be offended with him for it; and yet he  hoped he should have the pleasure of seeing him
is here falsely accused as forbidding to pay that tri- work some miracle or other. Nevertheless, because
bute! As to making himself a rival with Cesar, it Herod had disregarded the admonitions of John the
is certain that the chief reason why they rejected Baptist, and had been guilty of the heinous crime of
him, and would not own him to be the Messiah, was putting him to death, Jesus, liberal as he was of his
494




Jesus mocked by Herod.               CHAPTER XXII1.               Herod and Pilate reconciled.
A. M. 4037. exceeding glad: for hhe was desirous   11 k And Herod with his men of A. M. 4037.
A. D. 33.                                                                             A.D. 33
to see him of a long season, because  war set him at naught, and mocked
ihe had heard many things of him; and he  him, and arrayed him in a gorgeous robe, and
hoped to have seen some miracle done by him. sent him  again to Pilate.
9 Then he questioned with him  in many   12 ~ And the same day 1Pilate and Herod
words; but he answered him nothing.             were made friends together; for before they
10 And the chief priests and scribes stood and  were at enmity between themselves.
vehemently accused him.                          13     m And Pilate, when he had called toh Ch. ix. 9. i Mat. xiv. 1; Mark vi.14.- k Isa. liii.8.-  1 Acts iv. 27. — m Matt. xxvii. 23; Mark xv. 14; John xviii. 38; xix. 4.
miracles to the poor and afflicted, would not work  exceedingly insolent, but, perhaps, the remorse of
them to gratify the curiosity of a tyrant, nor so  conscience, which he had felt on account of the
much as answered one of his questions, though, murder of John the Baptist, might render him cauverse 9, he proposed many to him, probably con- tious how he joined in ally attempt on the life of
cerning the miracles which were reported to have  Jesus, which we do not find that he ever did. The
been wrought by him. "In this our Lord followed  expression, eaqIp'a  laftrTpav, which we render, a
the rule observed by God in the administration of gorgeous robe, is translated in the Vulgate, veste
his moral government. He bestows on men means, alba, a white garment, and by Erasmus, Castalio,
opportunities, and assistances, such as, if they im- Beza, and in the Zurich translation, veste splendida,
prove them properly: will lead them to knowledge, a shining garment. " Though the Greek word may
holiness, and happiness. But, these being slighted  be rendered either way," says Dr. Campbell, "I
Dy men, God, after waiting the determined time, for prefer the latter, as denoting that quality of the
wise reasons, shuts up from them all the springs of garment which was the most remarkable; for this
grace, and leaves them hopeless of that salvation, epithet was most properly given to those vestments,
which they have so long despised."-Macknight.    wherein both qualities, white and shining, were
Verses 10-12. And the chief priests and scribes-  united.  Such white and splendid robes were worn
Whose malice had brought them  to attend him  in the East by sovereigns."  And he sent him again
thither; stood-In the presence of the king; and  to Pilate-Without further injury, thereby intimatvehemently accused him —Doubtless as an enemy to  ing, that he left him to do what he pleased with his
Cesar, and guilty of seditious practices, crimes which  prisoner, but that, for his own part, he apprehended
they had laid to his charge before Pilate. Observe, his pretensions to royalty worthy of derision rather
reader, it is no new thing for good men and good  than serious resentment. And the same day Herod
ministers, who are real and useful friends to the civil and Pilate were madefriends together-Whatever
government, to be falsely accused as factious and  Pilate's real intentions were, in sending Jesus to
seditious, and enemies to the government. Herod, Herod to be examined by him, his doing this was so
with his qnen of war-Namely, those of his soldiers well taken by the latter; and Herod's sending him
who now attended him as his life-guard; set him at back to the Roman governor was, on the other hand,
naught-Treated him in a very contemptuous man- such a public instance of regard to him, that this
ner, as a despicable person beneath their notice; and  mutual obligation, with the messages that passed
who no way answered the account they had heard  between them on this occasion, brought them to a
of him, as he neither said nor did any thing to gra- better understanding one of another, than there had
tify their curiosity. And arrayed himn in a gorgeous been of late between them. For before they were
robe-Herod, finding himself disappointed in his at enmity between themselves-The cause of this
expectation of seeing Jesus work miracles, ordered  enmity can only be conjectured: perhaps it might
him to be clothed with a robe, in colour like those  be the slaughter which Pilate had made of some of
which kings used to wear, and permitted his attend- the Galileans, who had come up to offer sacrifices at
ants to insult him. Thus Herod, who had been ac- Jerusalem, spoken of Luke xiii. 1; or, perhaps, Piquainted with John the Baptist, and had more know- late had encroached upon Herod's jurisdiction, by
ledge of Christ too, and of religion, than Pilate had, giving judgment in causes which concerned his
was more abusive to Christ than Pilate was: for subjects: and therefore Herod, looking upon the
knowledge without grace does but make men more  sending of Jesus to him to be judged, because he
ingeniously wicked. Our Lord's being dressed in  was a Galilean, as a reparation for former offences,
this manner by Herod's order, shows, that here also  was forthwith reconciled to Pilate. Observe, reader,
the priests had accused him of having assumed the  how those who quarrelled with one another, could
titles and honours belonging to the Messiah; for the  yet unite against Christ, as Gebal, and Ammon, and
affront put upon him was plainly in derision of that Amalek, though divided among themselves, were
pretension. The other head of accusation, his confederate against the Israel of God, Psa. lxxxiii. 7.
having attempted to raise a sedition in Galilee, on    Verses 13-16. And Pilate-Having received an
account of the tribute, they durst not touch upon, account of what had passed before Herod; called
because  Herod could not fail to know the gross  together the chief priests, the rulers, and the people
falsehood of it. Herod's usage of our Lord was -Namely, such of them as had appeared against
a                                                              495




Pilatefinds no fault in Jesus.           ST. LUKE.                 The people desire Barabbas.
4. M. 4037. gether the chief priests, and the rulers,   17  q (For of necessity he must A. M. 4037.
A. D. 33.                                                                             A. D. 33.
and the people,                       release one unto them at the feast.)   -
14 Said unto them, nYe have brought this   18 And r they cried out all at once, saying,
man unto me, as one that perverteth the peo- Away with this man, and release unto us
pie: and behold, oI, having examined him   Barabbas:
before you, have found no fault in this man,   19 (Who, for a certain sedition made in the
touching those things whereof ye accuse him; city, and for murder, was cast into prison.)
15 No, nor yet Herod: for I sent you to him;   20 Pilate therefore, willing to release Jesus,
and lo, nothing worthy of death is done unto  spake again to them.
him:                                             21 But they cried, saying, Crucify him, cru16 P I will therefore chastise him, and release  cify him.
him.                                             22 And he said unto them  the third time,
L Verses 1, 2.  o Verse 4.-P Matt. xxvii. 26; John xix. 1. q Matt. xxvii. 15; Marlk xv. 6; John xviii. 39. -   Acts iii. 14.
Jesus as his accusers; and said, Ye have brought scourging as in crucifying an innocent man; nor
this man unto me as one that perverteth the people  could it be justified by pretending that this would
-As having taught doctrines injurious to your reli- satisfy the clamours of the people, and make him
gion, and also to the civil peace and the Roman go- the object of their pity; for we must not do evil that
vernment; and behold I have examined him before  good may come.
you-And heard all that could be alleged against   Verses 18-25. They cried out all at once-Thus,
him; and have found no fault in this man-Ov&ev by giving ground a little, and proposing to chastise
aMrtov, no crime, or cause for accusation; touching  Jesus, to satisfy these wretches, Pilate only encouthe things whereof you accuse him-None of which  raged them to press on the more, and become more
you have proved against him. No, nor yet Herod- violent in their clamours for his crucifixion; saying,
He has discovered no fault in him, though much  Away with this man-ALpe r8rov, tolle istum in crubetter acquainted than I am with your customs and  cem, crucify this fellow; and release unto us Bareligion. Lo, nothing worthy of death is done unto  rabbas, who for a certain sedition, and for murder,
him-Eg-t ireirpay/zevov avro, hath been done by him: was cast into prison-Thus the Jewish rulers defor, instead of sending him back, like one who de- manded the release of a notorious villain, wvho had
serves a capital sentence, he has treated him like an  really been guilty of the crime whereof they had
idiot rather than a traitor, so as plainly to show that falsely accused Jesus; had made an insurrection
he thinks him to be merely an object of ridicule. I  with some accomplices; and had also committed
will therefore chastise him-Namely, by scourging; murder in the insurrection, a crime which, though
and release him-And am persuaded he will give  their impudence exceeded all bounds, they durst not
us no further trouble: nor would he have interest lay to Christ's charge. For this infamous creature
enough to do it, if he were so inclined. Thus Pilate  the people likewise begged life, preferring him to
solemnly protests *that he believes Christ has done  the Son of God, who had always made it his whole
nothing worthy of death or of bonds; and therefore, study to do them good! Pilate, therefore, willing
surely he ought immediately to have discharged him, -Or rather, desirous; to release Jesus, spake again
and not only so, but to have protected him from the  to them-Luke does not tell us what the governor
fury of the priests and rabble, and to have bound his said to the people, but the other evangelists have
persecutors to their good behaviour, for their inso- supplied that defect. See on Matt. xxvii. 15-25, and
lent conduct. But, being himself a wicked man, he  Mark xv. 6-15. But they-Without so much as ofhad of course no respect for Christ. Having made  fering any further reason, persisted in their imporhimself otherwise obnoxious, he was afraid of dis- tunity; and cried out as before, Crucify him, crucify
pleasing either the emperor or the people, and there- hinm-They not only would have him to die, but to
fore, for want of integrity, he yields to a set of mis- die in the most ignominious and painful manner:
creants, whom he ought to have dispersed as a riot- nothing less will satisfy them than thhat he should
ous and seditious assembly, and have forbid to come be crucified. And he-Pilate; said unto them the
near him; for he plainly saw what spirit influenced  third time, Why? What evil hath he done-Name
them. He declares Christ to be innocent, and there- his crime. What can you prove against him?  I
fore has a mind to release him; yet, to please the have found no cause of death-No cause why he
people, 1st, He will release him under the character should be put to death. We may observe here, as
of a malefactor, because of necessity he must release  Peter, a disciple of Christ, dishonoured him by deone, verse 17; so that, whereas he ought to have re- nying him thrice; so Pilate, a heathen, honoured
leased him as an act of justice, he will release him  Christ by thrice owning him to be innocent. I will
by an act of grace, and be beholden to the people  therefore-As I said, (verse 16,) chastise himn-By
for it. 2d, He will chastise him, and release him: scourging, and then I hope your rage will be modeBut if no fault be chargeable upon him, why should  rated, and you will be prevailed upon to agree that
he be chastised? There is as much injustice in  I should let him go. without any further punishment.
496                                                               a




The people desire Christ's death    CHAPTER XXIII.                   One Simon bears his cross.
A.M. 4037. Why, what evil hath he done? I they had desired; but he delivered A.M. 4037.
A.D. 33. have found no cause of death in  Jesus to their will.                       A.D. 33.
him; I will therefore chastise him, and let  26  [ t And as they led him  away, they laid
him  go.                                       hold upon one Simon a Cyrenian, coming out
23 And they were instant with loud voices, of the country, and on him  they laid the cross,
requiring that he might be crucified: and the  that he might bear it after Jesus.
voices of them  and of the chief priests pre-  27 And there followed him a great company
vailed.                                        of people, and of women, which also bewailed
24 And s Pilate 1 gave sentence that it should  and lamented him.
be as they required.                             28 But Jesus turning unto them, said, Daugh25 And he released unto them  him  that for ters of Jerusalem, weep not for me, but weep for
sedition and murder was cast into prison, whom  yourselves, and for your children.
Matt. xxvii. 26; Mark xv. 15; John xix. 16. - Or, assented,| Ex. xxiii. 2.-t Matt. xxvii. 32; Mark xv. 21; John xix. 17'But popular fury, the more it is complimented, the  they also, as well as those that were his particular
more furious it grows. Hence they were instant friends, bewailed and lamented him-So that, though
with loud voices-With great noises or outcries; not there were many that reproached and reviled him,
requesting, but requiring that he might be crucified  yet there were some that valued him, were sorry for
-As if they had as much right at the feast to de- him, and sympathized with him in his sufferings.
mand the crucifying of one that was innocent as Observe, reader, the sufferings and death of the Lord
the release of one that was guilty! And the voices Jesus may move the natural affections of many who
of them and of the chief priests prevailed-Pilate  are strangers to devout affections; and those may
at length yielded to their importunity, and consented  bewail Christ who do not savingly believe in him,
to do what was contrary both to the conviction and  and truly love him.
inclination of his own mind, not having courage to    Verses 28, 29. But Jesus turning, said, &c.withstand so strong a stream. He gave sentence I Jesus, who ever felt the woes of others more than
that it should be as they required-Here we see 1l he did his own, forgetting his distress at the very
judgment turned away backward, and justice stand- time that it lay heaviest upon him, turned about, and
ing afar ofJ for fear of popular fury! truth is fallen 1 with a benevolence and tenderness truly divine, said
in the street, and equity cannot enter. He released  to them, Daughters of Jerusalem, weep not for
7unto them him that for sedition and nurder was cast  me, &c.-Not that they were to be blamed for weepinto prison, &c.-Who hereby would be hardened  ing for him, but commended rather: those hearts
in his wickedness, and do the more mischief; whom were hard indeed, that were not affected with such
they desired-Being altogether such a one as them- I sufferings of such a person; but he bids them weep
selves; but he delivered Jesues to their will-And he  not only for him, but also and especially for themcould not have dealt more barbarously with him  selves, and for their children, namely, because of the
than to deliver him to the will of them who hated  destruction that was coming upon Jerusalem, which
him with a perfect hatred, and whose tender mercies.some of them would probably live to see, and share
were cruelties.                                 in the calamities thereof; or at least their children
Verses 26, 27. And as they led him away —After would, for.whom it behooved them to be solicitous.
he had been barbarously scourged and mocked, as is For the days are coming in which they shall say,
recorded, Matt. xxvii. 26-31, and Mark xv. 15-20, Blessed are the barren, &c.-As if he had said,
where see the notes; they laid hold on one Simon, " The calamities about to fall on you and your chilcoming out of the country-Who was probably a dren are most terrible, and call for the bitterest lafriend of Christ's, and known to be so; and on him  mentations; for in those days of vengeance you
they laid the cross-Which doubtless was done to  will vehemently wish that you had not given birth
put a reproach upon him; that he might bearit after to a generation whose wickedness has rendered them
Jesus-Lest Jesus should faint under it, and die  objects of the divine wrath to a degree that never
away, and so prevent the farther instances of the  was experienced in the world before. And the
malice which they designed. See on Matt. xxvii. 32. thoughts of those calamities afflict my soul far more
And there followed him a great company of people than the feeling of my own sufferings."  These
-Especially of women. These were not only his words sufficiently imply that the days of distress
friends and well-wishers, but many others of the  and misery were coming, and would fall on them
common people, who were not his enemies, and were  and on their children; which indeed they did in a
moved with compassion toward him, because they  most awful manner; though at that time there was
had seen, or at least heard of, his wonderful works, not any appearance of such an immediate ruin: nor
and what a wise, holy, and benevolent man he was, would the wisest politician have inferred it from the
and had reason to think he suffered unjustly; this present state of affairs. The prediction was espedrew a great crowd after him, some of whom were cially fulfilled during that grievous famine which so
influenced by pity, others probably by curiosity; but miserably afflicted Jerusalem during the siege. For,
VOL. I.            ( 32)                                           497              a




Jesus is crucified                       ST. LUKE.                     between two malefacwrar
A. M. 4037. 29 u For behold, the days are com-  32  1 Z And there were also two A. M 4037
A. D. 33. ing, in the which they shall say, othersmalefactors led with him to be  A. Y. z.
Blessed are the barren, and the wombs that put to death.
never bare, and the paps which never gave suck.  33 And a when they were come to the place
30 x Then  shall they begin to say to the  which is called 2Calvary, there they crucified
mountains, Fall on us; and to the hills, Cover him, and the malefactors; one on the right
us.                                             hand, and the other on the left.
31 Y For if they do these things in a green   34 ~ Then  said  Jesus, Father, b forgive
tree, what shall be done in the dry?           them: for c they know not what they do. And
_..       _
It Matt. xxiv. 19; Chapter xxi. 23.-x Isa. ii. 19; Hos. x. 8;   zIsa. liii. 12; Matt. xxvii. 38. —a Matt. xxvii. 33; Mark xv.
Rev. vi. 16; ix. 6.-Y Prov. xi. 31; Jer. xxv. 29; Ezk. xx. 22; John xix. 17, 18. —2 Or, the place of a scull.-b Matt. v.
47; xxi. 3, 4; 1 Pet. iv. 17.                   44; Acts vii. 60; 1 Cor. iv. 12.-c Acts iii. 17.
as Josephus reports, (Bell., v. 10,) mothers snatched  green tree, and a bad man to a dead and dry one.
the food from their infants out of their very mouths: It is as if our Lord had said, If a righteous person
and again, in another place, (Bell., v. 12,) the houses suffer thus, what will become of the wicked?  Of
were full of women and children, who perished by  those who are as ready for destruction, as dry wood
famine. But Josephus relates a still more horrid  is for the fire?  Compare Ezek. xx. 47, with Ezek.
story, which our Lord, with his spirit of prophecy, xxi. 3, where God's burning every green and every
had probably in view. He says, (Bell., vi. 3,) " There  dry tree is explained to be, his destroying the rightwas one Mary, the daughter of Eleazer, illustrious  eous and the wicked together. See also Psa. i. 3,
for her family and riches. She, having been stripped  where a good man is compared to a green tree full
and plundered of all her substance and provisions of leaves: and both Christ and John the Baptist reby the soldiers, out of necessity and fury killed her semble bad men to dry, dead, and barren trees.
own sucking child, and having boiled him, devoured    Verses 32-34. There were also two other malehalf of him, and covering up the rest, preserved it factors-This should ratherbe rendered, Two others,
for another time. The soldiers soon came, allured  who were malefactors, were also led with him to be
by the smell of victuals, and threatened to kill her put to death. The distinction between Jesus and
immediately if she would not produce what she had  the malefactors is remarkably preserved in the next
dressed. But she replied, that she had preserved a verse. And wohen they awere come to the place called
good part for them, and uncovered the relict of her  Calvary-See on Matt. xxvii. 33, and Mark xv. 22;
son. Dread and astonishment seized them, and they  there they crucified him-That is, nailed him to the
stood stupified at the sight.'But this,' said she,'is cross; and the malefactors, one on the right hand,
my own son, and this my work. Eat, for even I and the other on the left-So that he was in the
have eaten. Be not you more tender than a woman, midst of two thieves, as if he had been the greatest
nor more compassionate than a mother. But, if you  criminal of the three. Thus he was not only treated
have a religious abhorrence of my victim, I truly  as a transgressor, but numbered with them, and exhave eaten half; and let the rest remain for me.' hibited as the worst of them.  Then said JesutsThey went away trembling, fearful to do this one  Our Lord passed most of the time on the cross in
thing; and hardly left this food for the mother. silence; yet seven sentences, which he spake thereon,
The whole city was struck with horror," says the  are recorded by the four evangelists, though no one
historian, "at this wickedness; and they were pro- evangelist has recorded them all. Hence it appears
nounced blessed, who died before they had heard or that the four gospels are, as it were, four parts, which,
seen such great evils."                         joined together, make one symphony: sometimes
Verses 30, 31., Then shall they begin to say to the one of these only sounds; sometimes two or three;
mountains, Fall on us, &c.-Proverbial expressions, sometimes all sound together. Father-So he speaks,
to signify their desire of any shelter or refuge; and  both at the beginning and at the end of his sufferings
so very desirous were they of hiding themselves, on the cross; forgive them-How striking is this
that some thousands of them crept even into the  passage! He made no manner of resistance to the
common sewers, and there miserably perished, or cruel violence of his enemies; nor did he revile them,
were dragged out to slaughter. (Bell., vi. 9.)  For even when they were distorting his limbs, as on a
if they do these things in a green tree, what shall be rack; nay, on the contrary, even while they were
done in the dry-If the Romans are permitted. by  actually nailing him to the cross, he seems to feel
Heaven to inflict such heavy punishments on me, the injury they did to their own souls, more than the
who am innocent, how dreadful must the vengeance wounds which they gave him; and, as it were, to
be which they shall inflict on the nation, whose sins forget his own anguish, out of a concern for their
cry aloud to heaven, hastening the pace of the di- salvation! In the midst of the agonies which he
vine judgments, and rendering the perpetrators as fit suffered, he pours out a compassionate prayer for
for punishment, as dry wood is for burning. The  those that were imbruing their hands in his blood,
expression is proverbial; and was in frequent use pleading the only excuse which the most extensive
among the Jews, who compared a good man to a charity could suggest; Father, forgive them; for
498                                           (32* )              a




Jesus, at his death, is              CHAPTER XXIII.                     derided by his enemtes.
A. M. 4037. d they parted his raiment, and cast  38   And a superscription also was A. M. 4037.
A. D. 33.                                                                             A. D. 33..  lots.                                written over him, in letters of Greek,
35 ~ And e the people stood beholding. And I and Latin, and Hebrew, THIS IS THE KING
the f rulers also with them  derided him, say- OF THE  JEWS.
ing, He saved others; let him  save himself, if   39 ~1 hAnd one of" the malefactors which
he be Christ, the chosen of God.                were hanged railed on him, saying, If thou be
36 And the soldiers also mocked him, coming  Christ, save thyself and us.
to him, and offering him vinegar,                40 But the other answering, rebuked him,
37 And saying, If thou be the king of the  saying, Dost not thou fear God, seeing thou
Jews, save thyself.                             art in the same condemnation?
d Matt. xxvii. 35; Mark xv. 24; John xix. 23.-e Psa. xxii.   g Matt. xxvii. 7; Mark xv. 26; John xix. 19. —h Matt. xxvii.
17; Zech. xii. 10.- fMatt. xxvii. 39; Mark xv. 29.  44; Mark xv. 32.
they know not what they do-Thus did our Lord Je- coming and offering ham vinegar-To drink in the
sus, though. expiring by the tortures which he felt, midst of his agonies. Compare John xix. 29. And
give us an example of that benevolence which he saying-As the rulers and people had done; if thou
hath commanded us to practise; and breathe out at be the king of the.ews —As thou hast frequently
once a prayer and an apology for his executioners. pretended to be, before thou undertakest to deliver
The Roman soldiers, who were the immediate instru- them, save thyself-From our power, and thus bements of his death, had indeed but little knowledge  gin to assert thy claim to a supreme authority.
of him; and the Jews, who were the authors of it, Their insult, it seems, did not lie in their offering
through their obstinate prejudices, apprehended not our Lord vinegar, for that was the soldiers' common
who he was: for if they had known him, they would  drink, when mixed with water; (see note on Matt.
not have crucified the Lord of glory, 1 Cor. ii. 8. xxvii. 48;) but it lay in what they said to him when
And how eminently was this prayer of Christ heard! they offered it, reproaching him for pretending to be
It procured forgiveness for all that were, or afterward  a king, when he was so poor and mean a person, and
became, penitent, and a suspension of vengeance  now about to expire as a malefactor. As this claim
even for the impenitent. And they parted his rai- of being a king, seemed to the soldiers most deroment, &c.-See on Matt. xxvii. 35, 36.           gatory to the Roman authority, it is no wonder that
Verses 35-37. And the people stood beholding- they grounded their insult on this, rather than his
Him hanging on the cross, being, it seems, not at all professing himself the Son of God. Thus the priests
concerned, but rather pleasing themselves with the derided his claiming the title of the Messiah, and the
spectacle. And the rulers-Whom, from their office, Romans his claiming that of a king.
one would have supposed to be men of sense and   Verse 38. A superscription also was written over
men of honour, stood among the rabble; and derided him, &c. —THs IS THE KING OF THE JEWS —No transhim, saying, He saved others, let him save himsdlf  position is necessary here: for LDke does not tell us
— Thus do they upbraid him for the good works he when the superscription was written, so far is he
had done, as if it were indeed for these that they  from saying that it was written after Jesus was
crucified him. They triumph over him as if they  mocked. He only observes in general that there
had conquered him, at the time that he was conquer- was a title placed over him, and by mentioning it
ing sin and death for them! They challenge him to  together with the insults, insinuates that it was one
save himself from the cross, when he was saving  of them. The Evangelist John has marked the
others by the cross! See on Matt. vxvii. 39-44. particular time when the title was written and affixed,
Let him save himself, if he be Chri.s, the chosen of xix. 9. See notes on Matt. xxvii. 37, 38.
God —If he really be the true Messiah, the elect of   Verses 39-41. And one of the malefactors railed
God, and, in consequence of that divine choice, be  on him-The word caKe pyor, here rendered malethe king of Israel, as he has often pretended, let him  factor, does not always denote a thief; or robber,
save himself from death, that we may see a demon- but was a term likewise applied to the Jewish solstration of his saving power; and we will then be- diers, who were hurried by their zeal to commit
lieve him. Or, if he, as the Messiah, would deliver some crime, in opposition to the Roman authority.
our nation from the Romans, (to do which they sup- As Matthew and Mark represent both the malefactors
posed would be the principal office of the Messiah,) here spoken of as reviling our Lord, we must either
let him deliver himself from the Romans that have  suppose that they both did so at first, and that afterhim now in their hands. Thus these Jewish rulers ward one of them, by divine grace co-operating with
ridiculed him, as captivated by the,Romans instead  the extraordinary circumstances in which he was
of subduing them. The expression, o rs8 es eK2.ei- now placed, was brought to repentance; or that those
roC, the elect, or chosen of God, is taken from Isa. evangelists put the plural number for the singular, as
xlii. 1, and appears to be one of those titles by which  the best authors sometimes do. This seems most
the Messiah was at that time distinguished.  The  probable, because, if this malefactor, while on the
soldiers also -Who  kept guard at that time, joined  cross, had been guilty of reviling Christ, it is likely
with the rest of the spectators; and mocked him, that, when he rebuked his fellow-criminal, he would
a                                                              499




One of the malefactors prays to         ST. LUKE.                      Jesus to remember him
A.M.4037. 41 And we indeed justly; for we   42 And he said unto Jesus, Lord, A. M. 4037.
A.D. 33. receive the due reward of our deeds: rentember ie when thou comest into
but this man hath done nothing amiss.          thy kingdom.
have confessed his sin in that particular, and have had forsook him! to be the Son of God, the Lord of
assigned some reason for so suddenly altering his life, when he was hanging on the cross, suffering the
opinion of Christ. But, indeed, it is by no means pangs of death, and seemingly deserted by his Facertain that his repentance did not commence till he ther! he proclaims him the Lord of paradise, when
hung on the cross. For any thing we know to the  all the Jews condemned him, and the Gentiles crucontrary, he might have repented and turned to God  cified him  as an impostor and malefactor! He
long before; his condemnation to death, and his feared God, acknowledged the justice of his punish
sufferings in prison, being made, through divine ment, and with patience submitted to it. He congrace, the means of producing that effect. Or, he demned himself, and justified the holy Jesus, demight have heard our Lord preach in the course of claring that he had done nothing amiss. He was
his ministry, and have sen some of his miracles, solicitous, not for the preservation of his body, but
and from a consideration of both joined together, the salvation of his soul; nor only for his own, but
might have been solidly convnlced that he was the  the salvation of his brother thief, whom he so chaMessiah. And, with regard to the crime for which  ritably reprehends, so earnestly requests not to prohe was condemned to die, it might have been cornm- ceed in his blasphemous language, so lovingly invites
mitted before such conviction took place, though not to the fear of God. So that the glory which he did
discovered till some time afterward. Or, like many  to Christ by his faith and piety, upon the cross,
professors of religion in every age, holding the truth  seems such as the whole series of a pious life in
in unrighteousness, he might have been overcome  other men can hardly parallel."  Upon the whole,
by temptation, so as to commit some gross act of this penitent malefactor was a remarkable instance
wickedness, by which he had forfeited his life, but of the power of divine grace, especially if his conof which he had afterward sincerely repented. version was effected while he hung on the cross.
This supposition would account for his declaration  But this gives no encouragement to any to put off
concerning Christ, that hehad done nothing amiss-  their repentance till they are on their death-beds, in
Ovdev aororov, nothing improper, disorderly, or out of hopes they shall then find mercy; for though it is
place, as the words signify: a declaration which he  certain that true repentance is never too late, it is as
certainly could with no propriety have made, unless certain that late repentance is seldom true. None
he had firmly believed Jesus to be the true Messiah, can be sure they shall either have time or grace to
and therefore innocent of those things which the repent when they are sick and dying; but every
Jews laid to his charge. Be this as it may, at what- man may be sure that he cannot have the advantages
ever time, and in whatever way he was brought to which this penitent thief had, whose case was altorepentance, he now gave evident proof, indeed all gether extraordinary, and who was placed in the
the proof which in his circumstances could be given,  midst of scenes and circumstances of the most afthat his repentance was genuine; bringing forth all feeting kind. He heard the blasphemous reproaches
such fruits as were meet for repentance: 1st, In  and revilings cast upon him whom he, now at least,
publicly confessing his guilt, and desert of the pun- if not before, knew to be not only a righteous man,
ishment inflicted on him. 2d, In reproving his fel- but the true Messiah, the Son of God; beheld the
low-criminal. 3d, In bearing an honourable testi- barbarous cruelties exercised upon him, the unpamony to Christ, and that at a time when the chief ralleled patience with which he suffered, and the
priests, scribes, afid elders, and all the multitude, benevolent and forgiving spirit which he manifested
were condemning and reviling him; and he was in  toward his murderers: not to mention the pretersuch disgraceful circumstances as stumbled even his natural darkness which had begun to take place,
own disciples. 4th, In professing, and evidently  sufficient, one would have supposed, to produce aspossessing, faith in a future state, and in the right- tonishment and dread in all whose hearts were not
eous retributions thereof, evidently manifested when, perfectly hardened. To which may be added, that
in reproving his fellow-sinner, he said, Dost thou-not the conversion of this sinner was designed to be a
fear God? that is, fear his vengeance in another singular instance of the power of Christ's grace, and
woild; for they had nothing to fear in this, be- to put a peculiar glory upon him when he was now
yond the crucifixion which they were now suffer- in his lowest estate of humiliation and suffering.
ing. 5th, By reposing his confidence in Christ, as   Verse 42. And he said, Lord, remember me when
the Lord of that world, at a time when his enemies thou comest into thy kingdom —Such was the prayer
were triumphing over him, and he himself, aban- of a dying sinner to a dying Saviour. And as in
doned by most of his friends, was expiring on a his confession he discovered deep repentance toward
cross. In short, as Dr. Whitby observes, " This thief God, so in this petition he discovered strong faith in
improved his time at last in such an extraordinary  our Lord Jesus Christ. He owns him to be the Lord,
manner, as, perhaps, no man ever did before, or will and to have a kingdom, and that he was going to that
do hereafter. He then believed Christ to be the kingdom: that he should have authority in it, and
Saviour of the world, when one of his disciples had  that those should be happy whom he favoured; to
betrayed, another had denied him, and all of them  believe and confess which was a great thing at that
500 




The veil of the temple rent.         CHAPTER XXIII.                  Christ gives up the ghost.
A.M. 4037.  43 And Jesus said unto him, Ve-  46 ~ And when Jesus had cried with A. M. 4037.
A. D. 33.                                                                             A.D 33.
rily I say unto thee, To-day shalt a loud voice, he said, 1 Father, into    D 33.
thou be with me in paradise.                    thy hands I commend my spirit: m and hav44 If i And it was about the sixth hour, and  ing said thus, he gave up the ghost.
there was a darkness over all the 3 earth until  47 ~ " Now when the centurion saw  what
the ninth hour.                                 was done, he glorified God, saying, Certainly
45 And the sun was darkened, and k the veil this was a righteous man.
of the temple was rent in the midst.             48 And all the people that came together to
i Matt. xxvii. 45; Mark xv. 33.-'_3 Or, land. —k Matt. xxvii.   m Matt. xxvii. 50; Mark xv. 37; John xix. 30.-N Matt
51; Mark xv. 38.  i Psa. xxxi. 5; 1 Pet. ii. 23.  xxvii. 54; Mark xv. 39.
time, when Christ was in the depth of disgrace, de- of Eden, in which our first parents were placed,
serted by his own disciples, reviled by his own na- when they were innocent. It is termed Abraham's
tion, suffering as an impostor, and not delivered by  bosom, in the story of Lazarus, and was a common
his Father! Verily, we have not found so great expression among the Jews, for the mansion of pefaith, no, not in Israel! He evidently entertained  atified souls in their separate state. In the second
an incomparably more rational and exalted notion  Adam we are restored to all we lost in the first Adam;
of the Messiah's kingdom than the disciples them- and more, to a heavenly paradise instead of an
selves: for while they expected nothing but a secu- earthly one. 2d, It is being with Christ there. It
lar empire, he gave evidence that he acknowledged  is the happiness of paradise and of heaven, to see
Christ's spiritfial dominion, and not only believed  Christ, to be with him, and to share in his glory.
him to be a king, but such a king as, after he was Father, I will that they whom thou hast given me,
dead, could profit the dead; for, at the very time that be with mle where I am, that they may behold my
Jesus was dying on the cross, he begged to be re- glory, &c., John xvii. 24. Thus St. Paul expected,
membered by him when he came into his kingdom. when he departed, to be with Christ, Phil. i. 23; and
His petition discovers also great modesty, humility, the first Christians in general were confident, that
and consciousness of his own demerits. He begs when they were absent from the body, they should
only to be remembered, and refers it to Christ in  be present with the Lord. 3d, Holy souls enter this
what way to remember him.'It is a request like that place, or state, immediately upon death.  This day,
of Joseph to the chief butler, Think on mne, Gen. that is, before six o'clock in the evening, when their
xl. 14, and it succeeded better; the chief butler for- day ended. "The souls of the faithful, after they
got Joseph, but Christ remembered this thief. Ob- are delivered from the burden of the flesh, are imserve, reader, to be remembered by Christ, now he  mediately in joy and felicity."  Observe, 1st, "That
is in his kingdom, is what we should earnestly desire  the word aci/apov, to-day, is not to be connected with
and pray for: and it will be enough to secure our I say, as if the sense were this, Isay to thee to-day;
welfare living and dying.                       but with the words following, so as to contain a
Verse 43. Jesus said-In answer tohis prayer; promise, that the thief [with respect to his soul]
Verily I say unto thee-I, the Amen, the faithful should even that day be in paradise, appears from
Witness, give thee assurance, This day thou shalt the familiar phrase of the Jews, who say of the just
be with me in paradise-As if he had said, I will man dying, To-day he shall sit in the bosom of
not only remember thee when I come into my king- Abraham. 2d, Christ doubtless spake in that sense
dom, but this very day; and will confer upon thee  in which the thief could, and in which Christ knew
more than thou hast asked. Christ here lets us he would, understand him; now he, being a Jew,
know, 1st, That he was going, not only to azvir, the  would surely understand him according to the reinvisible world, but to that part of it termed paradise. ceived opinion of his nation concerning paradise,
His human soul was removing to the place of sepa- which was, that it was the place into which pious
rate souls; not to the place of the damned, but to  souls, separated from the body, were immediately
the place of the blessed. This was the beginning  received."
of the joy set before him, with the prospect of which    Verses 44, 45. About the sixth hour-Answering
he comforted himself. He went by the cross to the to twelve o'clock with us; there was darkness, &c.
crown, and we must not think of going any other -See on Matt. xxvii. 45. The noon-tide darkness,
way, or of being perfected save by sufferings. 2d, covering the sun, obscured all the upper hemisphere.
That when penitent believers die, they go to be with  And the lower was equally darkened, the moon being
him there. He was now as a priest, purchasing this in opposition to the sun, and so receiving no light
happiness for them, and is ready, as a king, to con- from it.  Until the ninth hour-Or three o'clock in
fer it upon them. Observe, reader, how the state of the afternoon. And the veil of the temple was rent,
happiness, prepared for holy souls after death, is set &c.-See on Matt. xxvii. 51.
forth. 1st, It is being in paradise, a garden of plea-   Verses 46-49. Father, into thy hands I commend
sure, the paradise of God, Rev. ii. 7, alluding to my spirit-The Father receives the spirit of Jesus;
those gardens in which the eastern monarchs made  Jesus himself the spirits of the faithful. See on
their magnificent banquets, or rather to the garden  Matt. xxvii. 50.  When the centurion —The Roman
a                                                              501




Death and burial of                         ST. LUKE.                         the Lord Jesus Christ.
A. M. 4037. that  sight,  beholding  the  things   52  This man  went unto Pilate, A. M. 4037.
A. D. 33. which were done, smote their breasts  and begged the body of Jesus.
and returned.                                        53 r And he took it down, and wrapped it in
49 0 And all his acquaintance, and the wo- linen, and laid it in a sepulchre that was hewn
men that followed him from  Galilee, stood afar  in stone, wherein never man before was laid.
off, beholding these things.                         54 And that day was s the preparation, and
50 ~T P And behold, there was a man named  the sabbath drew on.
Joseph, a counsellor: and he was a good man,   55 ~T And  the  women  also, twhich  came
and a just.:                                        with him from Galilee, followed after, and u be51 (The same had not consented to the coun- held the sepulchre, and how his body was laid.
sel and deed of them:) he was of Arimathea,   56 And.they returned, and x prepared spices
a city of the Jews; q who also himself waited  and ointments; and rested the sabbath day,
for the kingdom of God.                             Y according to the commandment.
O Psa. xxxviii. 11; Matt. xxvii. 55; Mark xv. 40; John xix.   r Matthew xxvii. 59; Mark xv. 46.    s Matthew xxvii. 62.
25.-P Matt. xxvii. 57; Mark xv. 42; John xix. 38.-q Markl  t Chap. viii. 2.-  x Markl xv. 47. -X Mark xvi. 1.-Y Exod.,v. 43'; Chap. ii. 25, 38.                          xx. 10.
officer, who stood over against him and guarded the  greatest distress. See these verses elucidated at
execution; saw what wvas done-In so miraculous a  large on Matt. xxvii. 54-56. And all his acquaintmanner, in those amazing prodigies that attended  ance-Who these were, Matthew and Mark inform
Christ's death; he glorified God-By a free confes- us, in the verses just referred to.
sion of his persuasion of the innocence of Jesus;    Verses 50-56. There Was a man named Joseph,
saying, Certainly this was a righteous man-Not-  a good man, and a just-One who united in his
withstanding all the vile reproaches which have been  character the two great principles of morality-juscast upon him. And all the people that came toge- tice and benevolence.  The same had not consented
ther-On this remarkable occasion, among whom, to the counsel and deed of them-Though he was a
doubtless, were some of those who, but a little be- member of the council which condemned Jesus, he
fore, had been insulting him  in his dying agonies; did not join them  in their unjust sentence, having
beholding the things that were done, smote their  either declined being present when the sentence was
breasts-For sorrow and remorse; in terrible ex- passed, or having remonstrated against it.  This
pectation that some sad calamity would speedily  man went unto Pilate, and begged the body of Jesus,
befall them and their country, for the indignities and  &c.-See this paragraph explained at large in the
cruelties they had offered to a person, for whom   notes on  Matthew  xxvii. 57-61. and  Mark xv.
God had expressed so high a regard even in his  42-47.
CHAPTER XXIV.
(1,) Two angels assure the women who visited his sepulchre that Jesus was risen, as he had foretold, 1-7. (2,) They report
this to the disciples, but are not believed, 8-11. (3,) Peter visits the sepulchre, and finds the grave-clothes laid by themselves, but the body gone, 12. (4,) Christ joins and converses with two disciples going to Emmaus; explains the pr&phecies concerning himself, and makes himself known to them, 13-35. (5,) He appears to ten of the disciples the same day
at evening; desires them to look upon and handle him for their conviction; eats with them, and explains the Scriptures to
them, 36-48. (6,) Promises them the Holy Spirit, and, having blessed them, he ascends into heaven,-and leaves them fult
of wonder, joy, and praise, 49-53.
A.M. 4037. NOW   a upon  the  first day  of  morning, they  came unto  the  se- A.M. 4037
A. D. 33.    I                                                                               A. D. 33.
the  week, very  early  in the Ipulchre, bbringing the spices which                 33
a Matt. xxviii. 1; Mark xvi. 1; John xx. 2.                   b Chap. xxiii. 56.
NOTES ON CHAPTER XXIV.              -I them, who were not from  Galilee, went out very
Verse 1. Upon the first day of the week, &c.-On i early, carrying the spices which they had prepared,
the morning of the first day of the week, when every  to the sepulchre, at which some or all of them  arthing was made ready, all the women, mentioned  rived about the rising of the sun. Whether they
verse 10; and Mark xvi. 1; and certain others with  went and returned all in one company, or at different
502                                                                   a




Two angels testify that              CHAPTER XXIV.              Jesus was risen from the dead.
t. M. 4037. they had prepared, and certain others  how he spake unto you when he A. M. 4037.
A. D. 33.                                                                            A. D. 33.
with them.                            was yet in Galilee,
2 C And they found the stone rolled away   7 Saying, The Son of man must be delivered
from the sepulchre.                            into the hands of sinful men, and be crucified,
3 d And they entered in, and found not the  and the third day rise again.
body of the Lord Jesus.                          8 And g they remembered his words,
4 And it came to pass, as they were much 9 h And returned from the sepulchre, and told
perplexed thereabout, e behold, two men stood  all these things unto the eleven, and to all the
by them in shining garments.                    rest.
5 And as they were afraid, and bowed down   10 It was Mary Magdalene, and i Joanna, and
their faces to the earth, they said unto them, Mary the mother of James, afnd other women
Why seek ye  the living among the dead?        that were with them, which told these things
6 He is not here, but is risen.  f Remember unto the apostles.
C Matt. xxviii. 2; Mark xvi. 4.-d Verse 23; Mark xvi. 5.   f Matt. xvi. 21; Mark viii. 31; ix. 31; Chap. ix. 22. —  John
e John xx. 12; Acts i. 10.-I Or, him that liveth?  ii. 22.- h Matt. xxviii. 8; Mark xvi. 10.-i Chap. viii. 3.
times, and by different ways, is not quite certain. shows that they were at some distance from him.
See the notes on Matt. xxviii. 1-10; Mark xvi. 1, 2; It is probable that both these angels were in a sitting
John speaks of none of the women who made this posture when they first showed themselves to the
visit to the sepulchre but Mary Magdalene. Yet, women, because Mark affirms it expressly of the one
because he mentions none but her, it does not follow  whom he mentions, (verse 5,) and because they
that there were no others with her. In the gospels showed themselves in this posture afterward to Mary
there are many such omissions. For instance, Mark  Magdalene, John xx. 12. Or, the evangelists may
and Luke speak of one demoniac only, who was be reconciled by supposing that the angel of whom
cured at Gadara, though Matthew tells us there were  Mark speaks, arose when the women went down
two who had devils expelled out of them at that into the sepulchre. See on Mark xvi. 3-6. And as
time. In like manner Mark and Luke speak only  they were afraid-Mark says, efeaa,U6lOrlaav, affrightof one blind man, to whom Jesus gave sight near ed, or terrified, at this extraordinary and surprising
Jericho, while from Matthew it is certain two had  sight; and bowed down their faces to the earththat benefit conferred on them there. Before Jesus Fixed their eyes upon it, in token of the profoundest
rode into Jerusalem both the ass and its colt were  respect; they-Namely, the angels; said unto them
brought to him, though Mark, Luke, and John speak  -This evangelist, having no intention to tell which
only of the colt. Wherefore, since it is the manner of the angels spake, attributes to them both words,
of the sacred historians in other instances to make  which, in the nature of the thing, could be spoken
such omissions, John may be supposed to have men- only by one of them, probably the one mentioned
tioned Mary Magdalene singly in this part of his by Matthew and Mark, it being the custom, as has
history, notwithstanding he knew that others had  been just observed, of the sacred historians to menbeen with her at the sepulchre; and the rather, be- tion one person or thing only, even in cases where
cause his intention was to relate only what things more were concerned.  Why seek ye the living
happened in consequence of her information, and  among the dead? —Why are you come hither with
not to speak of the transactions of the rest, which  materials for embalming one who is possessed of an
his brother historians had handled at large.    immortal life?  IIe is not here, but is.risen-He has
Verses 2-8. They found the stone rolled away-  quitted the grave to return no more to it. RememTheir inquiry among themselves, while they were  ber how he spake when he was yet in Galilee —Thus
going along, had been, Who shall roll us away the they refer the women to his own words, which if
stone?  That difficulty, however, they found re- they and his other disciples had duly believed and
moved, but alas! when they entered in, they found  observed, they would more easily have credited the
not the body of the Lord Jesuzs. About this, as we  fact when it took place. That the tidings, therefore,
may well suppose, they were much perplexed. God, might not be such a surprise to them as they seemed
however, was graciously pleased soon to remove to be, the angels repeat to them what Christ had
their perplexity. For, behold, two men stood by  often said in their hearing. And they remembered
them in shining garments-Or, suddenly appeared  his words-When they were thus reminded of them.
to them, as the word ev-esrCaV  may be properly ren- And now, doubtless, they were ashamed of the predered. It does not imply that the angels, at their parations they had made to embalm him on the third
first appearing, were close by the women, as may be  day, who had so often said, he would on the third
proved from the Greek translation of Gen. xviii. 2, day rise again.
where, though it be said, that Abraham lifted up his   Verses 9-12. They returned from the sepulchreeyes, and looked, and, lo, three men (eet-rfcaav ewravo  To Jerusalem; and told all these things'to the eleven
avr9) stood by him, it is added, that when he saw  — Apostles, in the course, probably, of that morning,
them, he ran to mneet them from the tent door, which  for it is not likely that they found them all collected
a                                                               503




Jesus appears to two disciples          ST. LUKE.                    on their way to Emmaus.
A. M. 4037.  11  k And their words seemed to   16 But otheir eyes were holden, A. M. 4037.. D. 33. them as idle tales, and they believed  that they should not know him.       A. D. 33.
them not.                                        17 And he said unto them, What manner of
12    1 Then arose Peter, and ran unto the  communications are these that ye have one to
sepulchre; and stooping down, he beheld the  another, as ye walk, and are sad?
linen clothes laid by themselves, and departed,   18 And the one of them, P whose name was
wondering in himself at that which was come  Cleopas, answering, said unto him, Art thou
to pass.                                        only a stranger in  Jerusalem, and hast not
13 ~ m And behold, two of them  went that known the things which are come to pass there
same day to a village called Emmaus, which  in these days?
was from Jerusalem  about threescore furlongs.   19 And he said unto them, What things?
14 And they talked together of all these  And they said unto him, Concerning Jesus of
things which had happened.                      Nazareth, q which  was a prophet rmighty
15 And it came to pass, that, while they com- in deed and word before God, and all the
muned together, and reasoned, n Jesus himself people:
drew near, and went with them.                   20 s And how the chief priests and our rulers
k Mark xvi. 11; Verse 25.  t John xx. 3, 6. -- Mark   q Matthew xxi. 11; Chapter vii. 16; John iii. 2; iv. 19;
xvi. 12.-   nMatt. xviii. 20; Verse 36. —' John xx. 14; xxi. 4. vi. 14; Acts ii. 22.-r Acts vii. 22.-s Chapter xxiii. 1;
P John xix. 25.                                 Acts xiii. 27, 28.
together in one body; and to all the rest-Namely, soned-Concerning these things, namely, whether it
at different times. And their words seemed to them  was probable that he actually was risen, and thereas idle tales, &c.-Their Master's crucifixion had  fore, notwithstanding he had suffered death, was the
given such a severe blow to their faith, that they had  Messiah. The word UVTFretv, here rendered reasoned,
laid aside all the thoughts which they had enter- properly signifies, as Mr. West observes, to discuss,
tained of his being the Messiah. And, therefore, examine, or, inquire together; and it appears from
they had not the least expectation of his resurrec- the connection, that as they were discoursing on the
tion, notwithstanding he had often predicted it to  sufferings, and death, and resurrection of Jesus, the
them: nay, they looked upon the story which the  scope of their inquiry was, how to reconcile these
women told them about it as a mere chimera, the  events with what had been foretold concerning the
delusion of a disordered imagination. Then arose  Messiah, which, by the message that the women had
Peter, &c.-e-Or rather, But Peter, arising; ran to but just before brought from the angels, they were
the sepulchre-That is, Peter was an exception: the  particularly called to remember. Accordingly, when
tidings brought by Mary Magdalene, and the other Jesus had inquired, (verse 17,) What manner of
women, did not seem as idle tales to him, nor to  communications, &c.? or, as Mr. West would renJohn, who now arose and went with him, and got to  der it, What arguments are these that ye are debathe sepulchre before him. See on John xx. 1-10.   ting one with another? this is the point he took ocVerses 13-24. Behold, two of them-Not of the  casion to illustrate and explain, (verses 26, 27,) by
apostles, for those two, returning, told what had  showing them it was necessary, in accomplishment
passed between Christ and them to the eleven apos- of what was foretold, that the Messiah should suffer
tles, (verses 33, 35,) but two of the other disciples these things, and so enter into his glory. Jesus
that were with them; went that same day-On  himself drew near, &c.-As one come from Jerusawhich Jesus arose; to a village called Emmaus-  lem, and who was travelling the same way. But their
Not that Emmaus near Tiberias, so called from the  eyes were holden-Their sight was supernaturally
hot baths there, for that was in Galilee, but a village  influenced; that they should not know him-Probain the tribe of Judah; about threescore furlongs-  bly, also, one reason why they did not know him,
That is, near eight miles from Jerusalem. Some  w as that, as Mark says, (chap. xvi. 12,) he appeared,
MSS. say it was one hundred and sixty furlongs dis- -ev erepa topop, in anotherform, or habit, namely, diftant from Jerusalem, which is evidently a mistake, ferent from that which he formerly had when he
Josephus confirming the declaration of Luke, Bell., conversed with them. And he said, What manner
vii. 27. And they talked together of all these things of communications are these that ye have, and are
-As they walked along they discoursed together of sad?-Jesus spake thus to them in the character of
all these wonderful and important things which had  a stranger, making free, as travellers might do one
lately happened, and which could not but lie with  with another, to ask what the subject of their congreat weight on their minds. And while they-com- versation was, and why they looked so sad? And
muned together-About the sufferings and death of one of them-One of the two; whose name was
their beloved Lord, and the report which had been  Cleopas-The same with Alpheus, the father of
spread that morning of his resurrection; and rea- James the Less and Judas, who were two of the
504                                                               a




Jesus expounds to his disciples       CHAPTER XXIV.            the scriptures concerning himself.
A.M. 4037. delivered him  to be condemned to   24 And  x certain of them  which A.M. 4037.
A.. 33. death, and have crucified him.        were with us, went to the sepulchre, A. D 3.
21 But we trusted t that it had been he which  and found it even so as the women had said:
should have redeemed Israel: and besides all but him they saw not.
this, to-day is the third day since these things   25 Then he said unto them, O fools, and
were done.                                      slow of heart to believe all that the prophets
22 Yea, and u certain women also of our have spoken!
company  made us astonished, which were   26 y Ought not Christ to have suffered these
early at the sepulchre.                         things, and to enter into his glory?
23 And when they found not his body, they   27 z And beginning at a Moses, and b all the
came, saying, that they had also seen a vision  prophets, he expounded unto them  in all the
of angels, which said that he was alive.        Scriptures the things concerning himself.
t Chap. i. 68; ii. 38; Acts i. 6. —u Matt. xxviii. 8; Mark   b Psa. xvi. 9, 10; xxii.; cxxxii. 11; Isa. vii. 14; ix. 6; xl. 10,
xvi. 10; Verses 9, 10; John xx. 18. —- x Verse 12. —y Verse 11; 1. 6; liii.; Jer. xxiii. 5; xxxiii. 14, 15; Ezek. xxxiv. 23;
46; Acts xvii. 3; 1 Pet. i. 11.-  z Verse 45.-a Gen. iii. 15; xxxvii. 25; Dan. ix. 24; Mic. vii. 20; Mal. iii. 1; iv. 2; John
xxii. 18; xxvi. 4; xlix. 10.; Num. xxi. 9; Deut. xviii. 15. i. 45.
apostles, see on Luke vi. 15, 16; answering said, Art tonished them with the news of his resurrection, afthou only a stranger in Jerusalem?-Cleopas was firming, that they had seen a vision of angels, which
surprised that any one who had come from Jerusa- told them that he was alive. It seems his companion
lem should have been ignorant of the extraordinary  and he had left the city before any of the women
things which had lately happened there. "There  came with the news of Christ's personal appearance.
are two ways," says Dr. Campbell, "wherein the  And certain of them who were with us-Meaning,
words of Cleopas may be understood by the reader: probably, Peter and John, as is related, John xx. 2,
one is, as a method of accounting for the apparent &c.; went, $c., and found it as the women had said
ignorance of this traveller; the other, as an expres- -That is, that the body was gone, and that the fusion of surprise, that any one who had been at Je- neral linen was laid in order there; but him they
rusalem at that time, though a stranger, should not saw not-They had not the satisfaction of seeing
know what had made so much noise among all Jesus.
ranks, and had so much occupied, for some days, all   Verses 25-27. Then he said, 0 fools —n avol7roz,
the leading men in the nation, the chief priests, the Ofoolish, or thoughtless persons. The word is not
scribes, the rulers, and the whole sanhedrim, as well U f opoL, properly rendered, Ofools, and is a term of
as the Roman procurator, and the soldiery. The  great indignation, and sometimes of contempt; but
common version favours the first interpretation; I that employed here is only a term of expostulation
prefer the second, in concurrence, as I imagine, with  and reproof; and slow of heart to believe, &c.-From
the majority of interpreters, ancient and modern. this reproof it would appear, that Cleopas and his
I cannot discover, with Beza, any thing in it remote  companion were of the number of those who gave
from common speech. On the contrary, I think it, little credit to the tidings which the women had
in such a case as the present, so natural an expres- brought of their Master's resurrection; his crucifixsion of surprise, that examples remarkably similar ion and death, as they themselves acknowledge,
may be produced from most languages."  And he having almost convinced them that he was not the
said, What things — hat are those matters to which  Messiah. What he reproved them for was their not
you refer?  And they said, Conlcerning Jesus, a  understanding and believing the prophets, which, he
prophet mighty in deed and in word-Who wrought said, declared that, before the Messiah should enter
the most astonishing miracles, and taught the most into his glory, he must suffer such things as they
instructive and excellent doctrine; before God-Who  said their Master had suffered. And beginning at
evidently bore testimony to him; and all the people  Moses, &c.-And in order that his reproof might
-Among whom he appeared publicly for some years. appear to be well founded, that their drooping spirits
And the chief priests, &c. —Delivered him to the Ro- might be supported, and that they might be prepared
man governor; to be condemned-Prevailing on him, for the discovery he was about to make of himself,
by their importunity, to pass sentence of death upon  he explained the whole types and prophecies of the
him. But wve trusted, &c. —Having thus given an  Old Testament, which relate to the Messiah's sufaccount of Christ's character, miracles, and suffer- ferings, such as the Mosaical sacrifices, the lifting up
ings, Cleopas was so ingenuous as to acknowledge, of the brazen serpent, the twenty-second Psalm, the
that they once believed him to be the deliverer of fifty-third of Isaiah, &c. Thus did Jesus demonIsrael, and in that faith had become his disciples. strate to these desponding disciples, from the ScripBut that they now began to think themselves mis- tures, that their despair was without cause, and the
taken, because he had been dead three days. He  suspicion without foundation, which they had taken
added, that some women of their acquaintance, who up, of their being deceived in thinking him to be the
had been that morning at the sepulchre, had as- Messiah, because the priests had put him to death.
a                                                               505




In the breaking of bread Jesus becomes   ST. LUKE.        known to the two disciples at Emmaus.
A. M. 4037. 28 And they drew  nigh unto the   32 And they said one to another, A. M. 4037.
A. D. 33.                                                                             A.D. 33.
_   village whither they went: and C he  Did not our heart burn within us
made as though he would have gone farther.   while he talked with us by the way, and while
29 But d they constrained him, saying, Abide  he opened to us the Scriptures?
with us: for it is toward evening, and the day   33 And they rose up the same hour, and
is far spent.  And he went in to tarry with  returned to Jerusalem, and found the eleven
them.                                           gathered together, and them  that were with
30 And it came to pass, as he sat at meat them,
with them, e he took bread, and blessed it, and   34 Saying, The Lord is risen indeed, and
brake, and gave to them.                        f hath appeared to Simon.
31 And their eyes were opened, and they   35 And they told what things were done in
knew  him: and he 2 vanished out of their the way, and how he was known of them  in
sight.                                          breaking of bread.
c Gen. xxxii. 26; xlii. 7; Mark vi. 48.-d Gen. xix. 3; Acts   2 Or, ceased to be seen of them, Chap. iv. 30; John viii. 59.
xvi. 15.- e Matt. xiv. 19.                      f 1 Cor. xv. 5.
Verses 28-31. And they drew near unto the vil- The supernatural cloud, or the miraculous influence
lage, &c.-His discourse made so deep an impres- which before prevented their knowing him, was resion upon them, and engrossed their attention to  moved, partly, perhaps, through the action just mensuch a degree, that they neither thought of the length  tioned, of his taking, blessing, and breaking the bread
of the journey, nor considered the countenance of  in the manner they had known him frequently to do,
him who spake to them, so that, ere they were aware, a manner probably peculiar to him. And they knew
they arrived at the village whither they went. And  him —To their unutterable astonishment, plainly
he mrade as though he would have gone farther-  seeing that it was Jesus their Master; and, as they
When the disciples turned aside from the road to go  were preparing to acknowledge him as such, he vanto their lodging in the village, Jesus walked forward  ished out of their sight-Rather, suddenly became
as if he were going on,.as he would have done, had  invisible, or ceased to be seen by them, as the  origithey not pressed him to stay. But they constrained  nal words, a0avrot EyEve-o air' aovrv, literally sighim-Being loath to part with a person whose con- nify.  For certainly he did not vanish as a mere'
versation had charmed them so much, they begged  spectre.
him to go no farther, but to abide with them; for,   Verses 32-35. And they said one to another, Did
they said, it is toward evening-Namely, the first not our heart burn within us?-This reflection of
evening of the Jewish day, which began at three  the disciples, on this affair, is natural and beautiful.
o'clock. See on Matt. xiv. 15; and the day is far It is as if they had said, How strange it is that we
spent-Greek, cKEKet'ev i rVyepa, the day has declined. should not have discovered him sooner, when we
That this is the meaning of the expression is evident, found his discourses have that effect upon us, which
for, on any other supposition, the two disciples could  was peculiar to his teaching. For did not our very
not have returned to Jerusalem after dining at Em- hearts glow within us, with love to God and our Dimnaus, so as to have been present, (as it appears from  vine Instructer, as well as to the truths which he
verse 33 they were,) when Jesus showed himself to  made known to us by opening the Scriptures? They
his disciples the same day, which ended at sun-set- found the preaching powerful, even when they knew
ting. And he went in to tarry with them-By their not the preacher; it not only made things of the
pressing invitations the disciples prevailed with their greatest importance very plain and clear to them,
fellow-traveller to turn in with them. And their but, together with a divine light, brought a divine
humanity met with an abundant recompense. As warmth into their souls, and kindled therein a holy
he sat at meat with them he took bread, &c.-Some  fire of pious and devout affections: and this they
have inferred from this, that he gave these two dis- now notice for the confirming of their belief, that it
ciples the sacrament on this occasion, adding it to  was indeed Jesus himself who had been talking with
the ordinary meal they were eating, as at the first them all the while. And they rose up the same hour
institution of the rite. But in the Greek there is no  -Not being able to conceal such good news, or to
foundation for the conjecture, the words signifying  defer the publication of that which they believed
properly, And it came to pass, when he sat down at would give their brethren such joy, as they felt
the table with them, taking bread he blessed it, &c. in their own breasts; they therefore, late as it -was,
-Among the Jews, the giving of thanks at table  rose up from their unfinished meal, that very hour,
for their food, and the distributing of it to the guests, and made all possible haste to Jerusalem, that they
was the office of the head of the family. This of- might declare to the other disciples the wonderful
fice Jesus now assumed, though he only appeared  story, and give them full assurance of their Lord's
as a guest at this table, and, looking up to heaven, resurrection. They were, however, in some meablessed, or gave thanks over it, just in the manner sure prevented: for, immediately upon their arrival,
hehad formerly done: Andtheir eyes were opened-  the apostles: with the women, accosted them with
506                                                              a




Jesus appears to the eleven disciples,   CHAPTER XXIV.:           at which they are troubted.
A. M. 4037. 36 ~ * g And as they thus spake, not flesh and bones, as ye see me A. M. 4037.
A. D. 33.                                                                          A.D. 33. D_.   Jesus himself stood in the midst of have.
them, and saith unto them, Peace be unto you.  40 And when he had thus spoken, he showed
37 But they were terrified and affrighted, and  them his hands and his feet.
3upposed that they had seen ha spirit.          41 And while they yet believed not k for joy,
38 And he said unto them, Why are ye and wondered, he said unto them,'Have ye
troubled? and why do thoughts arise in your here any meat?
hearts?                                        42 And they gave him  a piece of a broiled
39 Behold my hands and my feet, that it is I fish, and of a honey-comb.
myself: i handle me, and see; for a spirit hath   43 m And he took it, and did eat before them.
*a Ester Tuesday, gospel, verse 36 to verse 49. -5 Mark   h Mark vi. 49.-' John xx. 20, 27.  k Genesis xlv. 26.
xvi. 14; John vx. 19; 1 Cor. xv. 5.' John xxi. 5. — m Acts x. 41.
this declaration, The Lord is risen indeed, and hath  perplexed and affrighted? and why do thoughtsacppeared to Simon-Before he was seen of the other Ataaoyota/ot, doubtful and suspicious reasonings, arise
apostles, (I Cor. xv. 5,) he had, in his wonderful con- in your hearts, as if it were only the appearance of
descension and grace, taken an opportunity on the  a spirit which you have here before you? Behold
former part of the day, (though where or in what my hands and my feet-Which, for your satisfacmanner is not recorded,) to show himself to Peter, tion, still retain the scars of those wounds which I
that he might early relieve his distresses and fears, received in being nailed to the cross. Handle me,
on account of his having so shamefully denied his and see-Whether this be not really a solid and subMaster. The generality of the apostles had given  stantial body; for a spirit-As you know; hath not
little credit to the reports of the women, supposing  flesh and bones, as you see me have-But is only an
that they were occasioned more by imagination than  empty form, presenting itself to the eye, but eluding
reality. But when a person of Simon's capacity and  the grasp of any hand. Here our Lord manifestly
gravity declared that he had seen the Lord, they  allows, both that disimbodied spirits, even the spirits
began to think he was risen indeed. And their be- of deceased persons, do exist, and that they may aplief was not a little confirmed by the arrival of these pear to the living. This the disciples supposed; and
two disciples, who declared that the Lord had ap- surely if they had been mistaken, our Lord would
peared to them also, and gave a circumstantial rela- have shown them their error. And heshowed them his
tion of all that had happened.                 hands and his feet-And, as John says, also his side,
Verses 36-43. As they thus spake, Jesus stood in  in which probably was the appearance of a large
the midst of them-While the disciples from Em- wound, newly, but perfectly, healed. Our Lord did
maus were giving their brethren an account of the this that they might be fully convinced, by the uniLord's appearing to them, and were probably offer- ted testimony of their senses, that he their Lord and
ing arguments to convince those (if any such were Master was indeed risen. And while they yet bepresent) who doubted the truth of his resurrection, lieved not for joy-They did in some sense believe;
Jesus himself came in, and by his appearance, and  otherwise they would not have rejoiced. But their
by what he said and did in their presence, put an  excess of joy prevented a clear, rational belief;
Pnd to their discourse, and gave them all full satis- and wvondered-Were in such astonishment, that
faction. How he came in, is not here said; but they hardly knew what they saw or heard, or where
(John xx. 19) we learn, it was when the doors of they were; he said, Have ye here any meat?-That I
the room were shut where the disciples were as- may eat with you, and thereby may still more fully
sembled. It was, however, just as easy to his divine assure you of the truth of my resurrection, and of
power to open a door undiscernedly, as it was to the reality of my presence with you. And they gave
come in at a door opened by some other hand. And him a piece of a broiled fish-On which it is probable
saith unto them, Peace be unto you-Thus graciously  they had been supping just before. And he took it,
intimating that he forgave their former cowardice, and did eat before them-Not that he had any need
and would still continue to treat them as friends, of any food, but to give them still further evidence,
though they had of late conducted themselves in a in order that not even a shadow of a doubt might
manner unworthy of that character and relation. remain in their minds, upon a point of the utmost
But they were terrified and affrighted-At this importance to the business for which he came into
sudden, unexpected appearance; and supposed that the world, and a fundamental article of the Christian
they had seen a spirit-This is not to be wondered  system. As our Lord remained on earth forty days
it, considering that they knew the doors of the room  after this, duringwhichhehad several interviews with
were shut, and secured by locks and bolts, for fear of his disciples, he continued all that time, according to
the Jews. Andinthe present hurry of their thoughts, i this evangelist, (Acts i. 3,) to give them still further
they did not reflect on the proofs Christhad so often proof of the reality of his resurrection; discoursing
given of his divine power, or on the evidences they  also to them concerning the nature of the new dishad but just before received of his resurrection. And pensation of religion, which he was about to erect ir
Re said, Why are ye troubled? —Why are ye thus the world by their ministry.
a                                                            507




Jesus instructs his disciples,           ST. LUKE.                 and promises the Holy Ghost.
A. M. 4037. 44 And he said unto them, "n These  rise from  the dead the third day: A. M. 4037.
A. D. 33.                                                                              A. D. 33.
are the words which I spake unto   47 And that repentance and  q reyou, while I was yet with you, that all things  mission of sins should be preached in his name
must be fulfilled which were written in the  r among all nations, beginning at Jerusalem.
law  of Moses, and in the prophets, and in   48 And s ye are witnesses of these things.
the pIsalms. concerning me.                       49 ~r t And behold, I send the promise of my
45 Then ~ opened he their understanding, Father upon you: but tarry ye in the city of
that they might understand the Scriptures.       Jerusalem, until ye be endued with  power
46 And said unto them, p Thus it is written, from on high.
and thus it behooved Christ to suffer, and to   50 T And he led them  out uas far as to BenMatt. xvi. 21; xvil. 22; xx. 18; Mark viii. 31; Chap. ix.   r Gen. xii. 3; Psa. xxii. 27; Isa. xlix. 6, 22; Jer. xxxi.
22; xviii. 31; Verse 6.-~ Acts xvi. 14.-P Verse 26; Psa. 34; Hos. ii. 23; Mic. iv. 2; Mal. i. 11. —--  John.xv. 27; Acts
xxii.; Isa. 1. 6; liii. 2, &c.; Acts xvii. 3. —- q Dan. ix. 24; i. 8, 22; ii. 32; iii. 15.  t Ia. xliv. 3; Joel ii. 28; John xiv.
Acts xiii. 38, 46; 1 John ii. 12.                16, 26; xv. 26; xvi. 7; Acts i. 4; ii. 1, &c.-u Acts i. 12.
Verses 44-48. And he said to them-Not, as ap- mercy was to begin now. That the heralds of dipears, on the day of his resurrection, but on that of vine grace should begin at Jerusalem, was appointed
his ascension.  These are the words which I spake  both graciously and wisely; graciously, as it ento you-In private, frequently; while I was yet with  couraged the greatest sinners to repent, when they
you-Dwelling among you: we should better un- saw that even the murderers of Christ were not exderstand what Christ does, if we did but better cepted from mercy; and wisely, as hereby Chrisremember what he hath said; that all must be ful- tianity was more abundantly attested, the facts being
filled which is'written in the law of Moses, and the  published first on the very spot where they happrophets, and the psalms-Under these three, the  pened. And ye are witnesses of these thingsJews were wont to comprehend all the books of the  Chosen of God, and appointed to be such; namely,
Old Testament. Under the name latw, the five  witnesses of Christ's life, doctrine, and miracles, and
books called the pentateuch were included; the  especially of his death, resurrection, and ascension.
chief of the historical books were joined with the    Verse 49. And behold, I send the promise of my
prophets, and all the rest with the psalms. The  Father-Emphatically so called, namely, the -Holy
prophecies, as well as types, relating to the Messiah, Ghost, in his enlightening, renewing, and comfortare contained in one or other of these books. Then  ing influences, that you may be enabled to underopened he their understanding to understand the stand, love, obey, and adorn the gospel which you
Scriptures-Especially in their reference to him. preach; and in his extraordinary and miraculous
He had explained many parts of them before, re- gifts, that you may attest the truth and importance
peatedly, in the course of his ministry, and since his of it to the world. But tarry ye in Jerusalem, &c.
resurrection, especially to the two as they went to  — As the divine wisdom hath seen fit that the first
Emmaus. But still they understood them not, till offers of mercy shall be made to this people, sinful
he took off the veil from their hearts, by the illumi- as they are, and that the gospel dispensation, in its
nation of his Spirit. And he said, Thus it is written, greatest glory, shall be opened here, and the fullest
&c.-Thus Moses and the prophets foretold that the  proof possible be given of its truth and importance,
Messiah should suffer, and rise from the dead on the  that those may be rendered inexcusable who shall
third day, as Jesus had done; so that, if they had  continue to reject it; I charge you not to go from
understood the Scriptures, instead of being stumbled  hence till you have received those gifts and graces
at these events, and finding their faith in him as the  with which you are to be furnished, for the perfect
Messiah shaken by them, they would thereby have  discharge of your ministry.
found it confirmed.  And that repentance and re-   Verses 50-53. And he led them out asfar as Bemission of sins-The two principal doctrines of the  thany-Not the town, but the district: namely, to
gospel, inclusive of, or leading to, all the others; the mount of Olives, which was within the boundashould be preached-As they continually were by  ries of Bethany. And he lifted up his hands-In a
the apostles, both to Jews and Gentiles. And should  most solemn and devout manner; and blessed themthey not still be preached? are they not as necessary  As one that had authority, not only to desire, but to
to be preached as ever? in his name-In imitation  command a blessing upon them. And while he
of his example as a prophet; through his mediation  blessed-Or was blessing them, and while they beand grace as a priest; and by his authority and or- held, (Acts i. 9,) by which it appears that this event
dinance, as a king; among all the Gentile nations-  took place in the day-time; he was partedfrom them
As well as among the Jews; beginning at Jerusa- -Miraculously and unexpectedly; and carried up
lem-In God's visible church, where there had long  into heaven-Not suddenly, but leisurely, that they
been the greatest light, and the greatest privileges might behold him  departing, till a cloud received
and advantages; where the greatest blessings had  him out of their sight, Acts i. 9. It was much more
been abused, and the greatest guilt contracted; and  proper that our Lord should ascend into heaven,
where, in a little time, judgment would begin, as  than that he should rise from the dead, in the sight
508                                                               a




Jesus ascends up into heaven.        CHAPTER XXIV.            The disciples return to Jerusalem.
4. M. 4037. thany: and he lifted up his hands,   52 Y And  they  worshipped  him, A.M. 4037.
A. D. 33.                                                                             A. D. 33.
and blessed them.                     and returned to Jerusalem with great
51 xAnd it came to pass, while he blessed  joy:
them, he was parted from them, and carried   53 And were continually  z in  the temple,
up into heaven.                                 praising and blessing God.  Amen.
x 2 Kings ii. 11; Mark xvi. 19; John xx. 17; Acts i. 9; Eph. iv. 8.-Y Matt. xxviii. 9, 17.  z Acts ii. 46; v. 42.
of the apostles. For his resurrection was proved  which he had promised to endue them, and the great
when they saw him alive after his passion; but they  success which he had engaged to give them therein;
could not see him in heaven while they continued  especially for the full proof they had now received,
on earth. And they worshipped him-Not only pros- thathe was indeed the true Messiah, their Saviour, and
trated themselves before him, as the word rpoaKvveu, their Lord; and that they had not been deceived in
here used, often means; but, being fully satisfied of attaching themselves to him as his disciples, but had
his divine power and glory, they worshipped him in  been guided by the truth and grace of God. And
the strictest sense of the word, or paid him divine  were continually in the temple-That is, constantly
honours, though now become invisible to them; attended there at the hours of service; praising and
which it is certain they continued to do during the blessing God-As for all his other benefits, so in
whole course of their ministry; confiding in him in  particular for sending the Messiah for the redempall their dangers and trials; loving him and living  tion and salvation of mankind, for raising him from
to him; and making him, together with the Father, the dead, after he had been unjustly and cruelly
the great object of their prayers, praises, and obedi- crucified by a cabal of wicked men; for his glorious
ence. And returned to Jerusalem with great joy-  ascension into heaven in their sight, and the promise
On account of the glorious discoveries which he had  made them of his return; and for performing such
made to them, the glorious work to which he had  wonders to confirm and perfect their faith in him.
called them, the extraordinary qualifications with  Amen-May he be continually praised and blessed!
a                                                              509




PREFACE
T- THE
GOSPEL OF SAINT JOHN.
HE author of this gospel, JOHN, the apostle and evangelist, was a native of Bethsaida, in Galilee,
and the son of Zebedee and Salome, as appears by comparing Matt. xxvii. 56, with Mark xv. 40,
and xvi. 1. He was younger brother of James the Greater, or Elder, (there being two apostles of
that name,) with whom he exercised the trade of a fisherman, on the sea of Galilee. These brothers
were among the first that became Christ's disciples, being called the same day that Peter and Andrew
were chosen to that honour. John is supposed to have been about twenty-five years of age when he
began to follow Christ, by whom he was peculiarly loved, and honoured with his most intimate confidence, being chosen, with his brother and Peter, exclusive of the rest, to be a witness of the raising
of Jairus's daughter, of Christ's transfiguration, and of his agony in the garden. And he and his
brother James, on account of their zeal in their Master's service, and their fervent manner of preaching, were distinguished by the title of Boanerges, or sons of thunder. He was the only apostle who
followed Christ to Calvary, and stood under the cross when he was crucified; and to him Jesus left
the care of his mother, to whom, in pursuance of the trust thus reposed in him, he showed all the
testimonies of the profoundest veneration and respect, granting her, after the death of her husband
Joseph, all the accommodations his house afforded, John xix. 27. He saw our Lord expire on the
cross, and the soldier pierce his side with a spear, John xix. 34, 45; and was one of the first of the
apostles who visited the sepulchre after Christ's resurrection; and the first of them, it seems, that
believed he was risen, John xx. 8. He was present when Christ showed himself to the disciples on
the day he rose, and likewise eight days after, John xx. 19-29; as also when Jesus appeared as
a stranger to some of them, at the sea of Tiberias; and was the first that discovered, and gave notice
to the others, that the person appearing was the Lord. After Christ's ascension, he continued with
the other apostles at Jerusalem, and took part with them in all their transactions, till the day of pentecost, when, with all the others, he was endowed with the extraordinary gifts of the Holy Spirit, and
M as thereby fully qualified for the important offices for which God designed him. He, in conjunction with Peter, with whom it appears he had contracted a very intimate friendship, had the honour
of being made the instrument of working the first miracle after the day of ~entecost, namely, of
curing, in a moment, a man who had been lame from his birth; and the still greater honour of suffering imprisonment for Christ and his gospel, before any of the other apostles were called to give that
proof of their faith in him, and attachment to his cause, Acts iii. 1-10. We find him afterward sent
with Peter to Samaria, in order that through their prayers, and the laying on of their hands, the
extraordinary gifts of the Holy Ghost might be conferred on some who had been converted there by
the preaching of Philip the deacon, Acts viii. 5-25. And some years after this, he is mentioned by
St. Paul, (Gal. ii.,) as one of the members of that council which was held at Jerusalem, to consider
whether the observation of the ceremonial law should be required of the Gentile converts, Acts xv.
From all which things it appears, that he was well qualified to give to the church and the world an
510                                                          a




PREFACE TO THE GOSPEL OF ST. JOHN.
authentic and accurate history of the life, doctrine, and miracles of Christ; having been an eye
and ear witness of most or of all the facts which it was of importance he should relate. It is thought,
that after the events referred to above, he continued in or near Judea till the time approached for the
accomplishment of Christ's predictions respecting the destruction of Jerusalem and the dissolution
of the Jewish state; when, according to Irenaeus, Eusebius, Origen, and others, he went into Asia,
that being his peculiar province by allotment, where he founded the churches of Smyrna, Thyatira,
Pergamos, Sardis, Philadelphia, and Laodicea. His principal place of residence, however, was
Ephesus, of which he was bishop; though Paul had planted a church there long before, and constituted Timothy the bishop thereof. Soon after he had settled affairs to his satisfaction in Asia Minor, he
is supposed to have removed thence more eastward, and to have preached the gospel among the
Parthians  to whom, as some imagine, his first epistle was anciently inscribed.
After John had been thus employed in his apostolical function for some years, the persecution of
the cruel Domitian took place, in the 15th year of his reign, A. D. 95, in which so eminent a minister.of Christ as John could not fail of being a sufferer. He was, accordingly, represented to the emperor
as a professed atheist, and a public subverter of the established religion of the empire; whereupon,
by his imperial orders, the proconsul of Asia sent John bound to Rome, where he met with the most
barbarous and inhuman treatment. He was cast into a caldron of boiling or burning oil; but was as
miraculously preserved from being injured thereby, as Shadrach and his companions had been, long
before, from being hurt by the flames of a fiery furnace. The stupid and obdurate Domitian, regardless of the miracle, still persecuted this holy man, and banished him into the island of Patmos, in the
Archipelago, where, toward the latter end of the emperor's reign, he wrote the Apocalypse. Domitian
being slain in A. D. 96, Nerva, his successor, by an especial edict recalled him, and several others,
from their state of exile; in consequence of which he returned to Ephesus, being then about ninety
years of age. Here, it is said, he wrote his gospel, but whether before he was sent into exile, or
after his return from it, is not quite certain. The general current of ancient writers, however, assure
us, that he wrote it at an advanced time of life; though some learned moderns are of a different
opinion, supposing it was written before the destruction of Jerusalem. "The question," as Mr. Scott
observes, " is perhaps rather a matter of curiosity than importance. Yet certainly several passages
become far more interesting, by supposing that it was written long after the destruction of Jerusalem,
arnd the martyrdom of the other apostles. This evangelist alone mentions Peter as the apostle whc'
smote the high-priest's servant, and Malchus as the name of that servant. Now it is obvious to conclude, that he disclosed what the others had purposely concealed; because Peter was, at the time
when he wrote, out of the reach of all his enemies. He alone records the resurrection of Lazarus;
a miracle so stupendous and notorious, that one can hardly account for the other evangelists passing
it over in silence, unless by supposing that, inasmuch as the Jews had consulted to put Lazarus also,
as well as Christ, to death, the publicly recording of it by the evangelists, while the Jewish priests
and rulers possessed authority, might needlessly have exasperated them, and exposed Lazarus and
his sisters to much hatred, and even to imminent danger; and that the first Christians, knowing this,
judged it proper in their public writings to observe a profound silence on this subject, till Jerusalem
was destroyed, and Lazarus deceased, when the whole was circumstantially related. The other evangelists record our Lord's predictions concerning the destruction of Jerusalem and the temple, and the
dispersion of the Jews; but this writer is entirely silent in respect of them. Nor can a more satisfac
tory account of this be given, than by supposing that many of the predicted events had by that time
received their accomplishment."  In addition to these arguments, which certainly are of considerable
weight, some have observed that it is probable St. John could not have interpreted the words of Christ,
which he has recorded chap. xxi. 18: "Thou shalt stretch forth thy hands, and another shall gird
a                                                        511




PREFACE TO THE GOSPEL OF ST. JOHN.
thee," concerning the manner of St. Peter's death, if his gospel had been written before the crucifixion
of that apostle; because, before that time, the words were ambiguous. Now this limits the writing
of it to the year 69, a year expressly specified by an ancient writer. Others give it a much later
date, some even so late as A. D. 97.
But at what time soever it was written, it is probable that it was undertaken in consequence of the
entreaties of the Christian people and pastors of Ephesus, and other parts of Asia Minor, where John
had his residence in the latter part of his life; and if so, Dr. Campbell thinks it must have been
toward the close of the first century when it first appeared in the church. It was, doubtless, published before the beginning of the second; for we find evident references to it, though without naming
the author, in some epistles of Ignatius, written about that time, the authenticity of which is strenuously
maintained by Bishop Pearson, and other critics of name. There are also in Justin Martyr both
references to this gospel, and quotations from it, though without naming the author. Tatian used it,
along with the others, in composing the Diatessaron. It is scarcely necessary to mention the notice
that is taken of it in the epistle of the churches of Vienne and Lyons, or by Irenaeus, who names all
the evangelists, specifying something peculiar to every one of them whereby he may be distinguished
from the rest. To these may be added, Athenagoras, Theophilus of Antioch, Clement of Alexandria,
Tertullian, and the whole current of succeeding ecclesiastical writers.
If we may believe Irenaeus, (Advers. Haeres., lib. iii. cap. 11,) this gospel was written with a view
to " extirpate the errors sown in the minds of men by Cerinthus, and, some time before, by those
called Nicolaitans;" in opposition to which errors, "he acquaints us, that there is one God, who
made all things by his Word; and not, as they say, one who is the Creator of the world, and another
who is the Father of the Lord; one the Son of the Creator, and another the Christ from the supercelestial abodes, who descended upon Jesus the Son of the Creator, but remained impassible, and
afterward flew back into his own pleroma or fulness."  Again: " This disciple, therefore, willing at
once to cut off these errors, and establish a rule of truth in the church, declares, that there is one
God Almighty, who by his Word made all things, visible and invisible; and that by the same Word,
by which God finished the work of creation, he bestowed salvation upon men, who inhabit the
creation. With this doctrine he ushers in his gospel,' In the beginning was the Word,"' &c. " This
testimony," says Dr. Campbell, " is of great antiquity, having been given in less than a century after
the publication of the gospel." Clement of Alexandria, who wrote not long after Ireneeus, has, as we
learn from Eusebius, (lib. iii. cap. 24,) added some particulars, as what, in his opinion, together with
the entreaties of the Asiatic churches, contributed not a little to induce John to compose his gospel
The first he mentions is, that the evangelists who had preceded him, had taken little notice of oum
Lord's teaching and actions, soon after the commencement of his ministry, andbefore the imprison
ment of John the Baptist. One consideration, therefore, which induced him, though late, to publish
a gospel, was, to supply what seemed to have been omitted by those who had gone before him. For
this reason he avoided, as much as possible, recurring to those passages of our Lord's history of which
the preceding evangplists had given an account. There was no occasion, therefore, for him to give
the genealogy of our Saviour's flesh, as the historian expresses it, which had been done by Matthew
and Luke before him. The same Eusebius says in another place, (lib. vi. cap. 14,) quoting Clement,
" John, who is the last of the evangelists, having seen that in the three former gospels corporeal things
had been explained, and being urged by his acquaintance, and inspired of God, composed a spiritual
gospel." Thus, it appears to have been a very early tradition in the church, that this gospel was
composed, not only to supply what had not been fully communicated in the former gospels, but also
to serve for refuting the errors of Cerinthus and the Gnostics.
" It deserves our particular attention, that the whole strain of the writing [of this gospel] shows it
512                                                            p




PREFACE TO THE GOSPEL OF ST. JOHN.
must have been published at a time, and in a country, the people whereof, in general, knew very little
of the Jewish rites and manners. Thus those who in the other gospels are called simply'the
people,' or'the multitude,' are here denominated'the Jews,' a method which would not have been
natural in their own land, or even in the neighbourhood, where the nation itself, and its peculiarities,
were perfectly well known. As it was customary in the East, both with Jews and others, to use
proper names independently significant, which, when they went abroad, were translated into the
language of the country, this author, that there might be no mistake of the persons meant, was careful,
when the Greek name had any currency, to mention both names, Syriac and Greek. Thus,' Cephas,
which denoteth the same as Peter,' John i. 43;'Thomas, that is, Didymus,' chap. xi. 16. The
same may be said of some titles in current use;'Rabbi, which is, being interpreted, Master,' chap.
i. 38;' Messiah, which is, the Christ,' chap. i. 41. In like manner, when there is occasion to mention any of the religious ceremonies used in Judea, as their'purifications,' or their'festivals,' it
is almost invariably signified that the ceremony, or custom spoken of, is Jewish. Thus the waterpots are said to be placed for the Jewish rites of cleansing, chap. ii. 6. The passover is once and
again (chap. ii. 13; vi. 4; xi. 55) denominated the'Jewish passover,' a phrase used only by this
evangelist; and even any other religious feast is called (chap. v. 1; vii. 2) by him, eoprr TMV I86awtv,'a
Jewish festival.'  This style runs through the whole.  The writer everywhere speaks as to
people who knew little or nothing about the Jews: see chap. iv. 9, 45.
" Though simplicity of manner is common to all our Lord's historians, there are evident differences
m the simplicity of one compared with that of another. One thing very remarkable in John's style
is, an attempt to impress important truths more strongly on the minds of the readers, by employing, in
the expression of them, both an affirmative proposition and a negative. Thus, John i. 20,' He acknowledged, and denied not, but acknowledged.' Repetitions, pleonasms, and tautologies, are also
very frequent in this gospel: see chap. i. 1, 2, 7, 8.
"Hebraisms are to be found in all the evangelists; though it may be remarked, that some abound
more with one sort of Hebraism, and others with another. A Hebrew idiom, very frequent with this
writer, is the repetition or introduction of the personal pronoun, in cases where it is perfectly redundant. See verses 33 and 27 in the original. The introduction of any incident with the phrase,
KateyEvEro, generally rendered in the common translation,' And it came to pass,' though common in
the other gospels, never occurs in this  The introduction of either facts or observations, by the
adverb behold, is much rarer in this gospel than in the rest. But in the change of the tenses, so frequent with the Hebrews, John abounds more than any other of our Lord's biographers. He is
peculiar in the application of some names, as of 6 Aoyo,' The Word,' and Ob tovoyevr,' The only
begotten,' to the Lord Jesus Christ; and of 6 ilapaKXrVroS,' The Monitor,' or, as some render it,' The
Advocate,' and others,' The Comforter,' to the Holy Ghost. He is peculiar also in some modes of
expression which, though inconsiderable in themselves, it may not be improper to suggest in passing.
Such is his reduplication of the affirmative adverb, ay7v, verily; for he always says,' Verily, verily,
I say unto you.' It is never used but singly by the rest."
" The style and character of St. John," says Mr. Blackwall, in his Sacred Classics, " is grave
and simple, short and perspicuous. As to his language, it is plain and sometimes low, but he reaches
to the very heaven of heavens in the sublimity of his notions. The venerable plainness, the majestic
gravity, and beautiful simplicity of this writer, will always, by men of judgment, be valued above all
the pomp of artificial eloquence, and gaudy ornaments of sophistry, and the declamatory style. This
glorious gospel completes the evangelical history, and enriches it with several most heavenly discourses and miracles of the world's Saviour, not recorded by any of the three divine writers before
him. The first five chapters give an account of his works of wonder before the Baptist's imprisonment. He enlarges upon the eternal existence of our Saviour, and gives us a most edifying and
VOL. I.             (33)                                          513               a




PREFACE TO THE GOSPEL OF ST. JOIIN.
delightful account of his conversation for many days upon earth, with his apostles and select disciples,
after his victorious and triumphant resurrection."
s" Here," says Dr. Campbell, " we have also the true sources of Christian consolation under persecution, and the strongest motives to faith, patience, constancy, and mutual love, in every situation
wherein Providence may place us. From the incidents here related, we may learn many excellent
lessons of modesty, humanity, humility, and kind attention to the concerns of others. Nor does any
one of those incidents appear to be more fraught with instruction than the charge of his mother,
which our blessed Lord, at that critical time when he hung in agony upon the cross, consigned to his
beloved disciple, John xix. 25, &c. Though the passage is very brief, and destitute of all artful
colouring, nothing can impress more strongly on the feeling heart his respectful tenderness for a
worthy parent, and his unalterable affection for a faithful friend. Upon the whole, the language
employed in conveying the sentiments is no more than the repository, the case. Let not its homeliness discourage any one from examining its valuable contents. The treasure itself is heavenly, even
the unsearchable riches of Christ, which the apostle observes, (2 Cor. iv. 7,) to be committed'to
earthen vessels, that' the excellency of the power may,' to the conviction of all the sober-minded,'be of God, and not of men.'
"The Apostle John, by the concurrent testimony of all Christian antiquity, after suffering persecution for the cause of Christ, lived to a very great age; and having survived all the other apostles, died
a natural death, at Ephesus, in Asia Minor, in the reign of the Emperor Trajan."
514                                             (33* )          a




THE GOSPEL
ACCORDING TO
SAINT JOHN.
CHAPTER I.
We have here, (1,, A very sublime and emphatical account of the Deity and incarnation of Christ; and of those glorious and
important purposes for which he condescended to appear among us in the human nature, 1-14. (2,) The testimony of John
the Baptist concerning Christ, and the evangelist's own testimony added to confirm it, 15-18. (3,) Another testimony of
John concerning Christ, delivered to the priests and Levites, sent by the great men among the Jews to inquire who he was,
19-28. (4,) A third and more enlarged testimony of the Baptist borne to Jesus, as the Lamb of God, which becomes an
occasion of introducing some of John's disciples into an acquaintance with Jesus, 29-42. (5,) The calling of Philip, and
the interview of Christ with Nathanael, 43-51.
A. M. 1.  IN  * the beginning a was the Word,   2 d The same was in the beginning   A. M. 1.
and  the Word  was bwith  God, with God.
C and the Word was God.                                3 e All things were made by him; and with* Nativity of Christ, gospel, verse 1 to verse 15..a Prov.   c Phil. ii. 6; 1 John v. 7..d Gen. i. 1.-e Psa. xxxiii. 6;
viii. 22, 23, &c.   b Prov. viii. 30; Chap. xvii. 5; 1 John i. 2. Col. i. 16; Verse 10; Eph. iii. 9; Heb. i. 2; Rev. iv. 11.
NOTES ON CHAPTER I.                     to idolatry, and the Gentiles so unhappily prone to
Veises 1, 2. In the beginning —Namely, of the  it, such a plain writer as this apostle should lay so
creation, (for the evangelist evidently refers to the  dangerous a stumbling-block on the very threshold
first word of the book of Genesis, rnf,')'a, bereshith, of 4is work, and represent it as the Christian docrendered by the LXX. ev apxq, the expression here  trine, that, in the beginning of all things, there were
used,) was the Word-That is, The Word existed  two Gods, one supreme and the other subordinate:
at the beginning of the creation, and consequently  a difficulty which, if possible, would be yet further
from  eternity.  He was when all things began to  increased by recollecting what so many ancient
be; whatsoever had a beginning.  And the Word  writers assert, that this gospel was written with a
wras with God-Namely, before any created being  particular view of opposing the Cerinthians and Ebihad existed.  This is probably spoken in allusion to  onites; on which account a greater accuracy of exthe well-known passage in Proverbs, (chap. viii. 30, pression must have been necessary."  As to the ar&c.,) where divine wisdom  is introduced, saying, ticle 6 being wanting before GeOg, God, which some
The Lord possessed me in the beginning of his way, have urged as a proof that the word is here to be
before his works of old: I was set up from everlast-  used in a subordinate sense, it must be observed, that
ing, or ever the earth was, &c.  And the Word was  there are so many instances in the writings of this
God —Was strictly and properly divine.  It is ob-  apostle, and even in this chapter, (see verses 6, 12,
servable, "that John's discourse rises by degrees.  13, 18,) where the same word, without the article, is
He tells us first, that the Word, in the beginning of  used to signify God, in the highest sense of the
the world, existed. Next, that he existed with God:  word, that it is surprising any stress should be laid
and last of all, that he was God, and made all on that circumstance.  "On the other hand, to conthings."   "I know," says Dr. Doddridge, "how   ceive of Christ as a distinct and co-ordinate God,
eagerly many have contended, that the word God  would be equally inconsistent with the most express
is used here in an inferior sense; the necessary con-  declarations of Scripture, and far more irreconcilable
sequence of which is, as indeed some have express-  with reason."  The order of the words in the origi
ly avowed, that this clause should be rendered, The  nal, 0eo: 7v p 6 oyor, has induced some to translate tht
Word was a god; that is, a kind of inferior deity, as  clause, God was the Word.  So it was read in the
governors are called gods. See John x. 34; 1 Cor. old English translation, authorized by Henry VIII.,
viii. 5. But it is impossible he should here be so  and thus Luther rendered it in his German translacalled, merely as a governor, because he is spoken  tion, Gott war das wort. But there are almost every
of as existing before the production of any creatures  where, in several of the purest Greek writers, in-whom he could govern: and it is to me most incredi-  stances of such a construction as our present version
ble, that when the Jews were so exceedingly averse  supposes; and one of exactly the same kind'occurs
a                                                                     515




The Deity and incarnation                 ST. JOHN.                    of the Lord Jesus Christ.
chap. iv. 24 of this gospel. namely, rveveya 6 &eor, Son, and he to whomsoever the Son will reveal him.'
which we properly render, God is a spirit: so that It may not be improper to observe further here, that
there appears to be no sufficient reason for varying  " the term?,oyor, Word, was in use among the ancient
from our translation in this important passage. It philosophers, who sometimes speak of a person unmay be proper to add here, in the words of Bishop  derthat appellation as the Maker of the universe. So
Burnet, (On the Articles, p. 40,) "That had not Tertullian informs the Gentiles:'Apud vestros quoJohn, and the other apostles, thought it [Christ's  que sapientes?oyov, id est, Sermonem  atque Raproper deity] a doctrine of great importance in the  tionem, constat artificem videri universitatis.' It
gospel scheme, they would rather have waived than  appears that among your wise men, the;oyor, that
asserted and insisted upon it, considering thecritical is, the Word and Reason, was considered as the
circumstances in which they wrote."  The same  Former of the universe.  And Eusebius, in the
was in the beginning with God-The apostle re- eleventh book of his Evangelical Preparation, cites
peats what he had before asserted, because of its a passage from Amelius, a celebrated admirer and
great importance; and to signify more fully the per- imitator of Plato, in which he speaks of the 2oyo~ as
sonality of the Word, or only-begotten Son, (verse  being eternal, and the Maker of all things. This, he
14,) as distinct from that of the Father.       says, was the opinion of Heraclitus, and then introVerse 3. All things were made by him-All crea- duces the beginning of the gospel of St. John; contures, whether in heaven or on earth, the whole uni- cerning whom it seems he was wont to complain,
verse, and every being contained therein, animate or that he had transferred into his book the sentiments
inanimate, intelligent or unintelligent. The Father of his master Plato. But it is not likely that our
spoke every thing into being by him, his Eternal evangelist either borrowed from, or intended to copy
Word. Thus, Psa. xxxiii. 6, By the word of the  after Plato. And since not only Plato,but PythagoLord were the heavens made, &c. This, however, ras and Zeno likewise, conversed with the Jews, it
is not the only reason why the Son of God is termed  is not at all wonderful that we meet with somethe Word. "He is not only called so, because God  thing about a 9e toc Xoyor, or DIVINE WORD, in their
at first created and still governs all things by him; writings. Nor, after all, might the philosopher and
but because, as men discover their minds to one an- the apostle use the same term  in the same acother by the intervention of words, speech, or dis- ceptation. It is customary with the writers of the
course, so God, by his Son, discovers his gracious New Testament to express themselves as much as
designs to men in the fullest and clearest manner. may be in the language of the Old, to which, thereAll the various manifestations which he makes of fore, we must have recourse for an explanation of
himself, whether in the works of creation, provi- their meaning, as the penmen of both, under the di
dence, or redemption, all the revelations he has been  rection of one Spirit, used their terms in the same
pleased to give of his will, have been, and still are, sense. Now, upon looking into the Old Testament,
conveyed to us through him, and therefore he is' by  we find, that the Word of Jehovah is frequently and
way of eminence, fitly styled here, the Wo0rd, and  evidently the style of a person who is said to come,
Rev. xix. 13, the Wordof God."-Macknight. Thus to be revealed, or manifested, and the like, as in the
also Bishop Horne: (Sermons, vol. i. pp. 199, 200:) fifteenth chapter of Genesis, The word of Jehovah
" Should it be asked, why this person is styled the  came unto Abraham in a vision, saying, Fear not,
Word? the proper answer seems to be, that as a Abraham, &c.-Behold, the Word of the Lord came
thought, or conception of the understanding, is unto him, saying, This shall not be thine heir, and
brought forth and communicated in speech or dis- he brought him forth abroad. Thus again, (1 Sam.
course, so is the divine will made known by the  iii.,) Jehovah revealed himself to Samuel in Shiloh, by
WORD, who is the offspring and emanation of the  the Wford of Jehovah. The same person is, at other
eternal mind, an emanation pure and undivided, like  times, characterized by the title, the Name of Jehothat of light, which is the proper issue of the sun, vah, nri~ V, as in Isa. xxx. 27, Behold, the Name of
and yet coeval with its parent orb; since the sun  Jehovah comethfrom far, burning with his anger,
cannot be supposed, by the most exact and philo- &c. With regard to the nature of the person thus
sophical imagination, to exist a moment without denominated, whoever shall duly consider the attriemitting light; and were the one eternal, the other, butes, powers, and actions ascribed to him, will see
though strictly and properly produced by it, would  reason to think of him, not as a created intelligence,
be as strictly and properly co-eternal with it. So  but a person of the divine essence, possessed of all
true is the assertion of the Nicene fathers; so apt its incommunicable properties. And it may be nothe instance subjoined for its illustration, God of God, ticed, that the Targums, or Chaldee paraphrasts,
light of light: in apostolical language, AravyaryLa continually substitute the Word of Jehovah for JeTrn do4c  cat xapacrCnp 7rf vworaoaeac, The brightness hovah, ascribing divine characters to the person so
of his Father's glory, and the express image of his named. And the ancient Grecizing Jews speak in
person. And whether we consider our Lord under the same style. Thus, in that excellent apocryphal
the idea of the WORD, or that of LIGHT, it will lead  book of Wisdom, (ix. 1,) O God, who hast made all
us to the same conclusion respecting his office. For, things, ev 20oyo e8, by thy Word; and again in the
as no man can discover the mind of another, but by  passage which so wonderfully describes the horrors
the word which proceedeth from him; as no man  of that night, never to be forgotten by an Israelite,
can see the sun, but by the  light which itself emit- wherein the firstborn of the Egyptians were slain:
teth, even so, No man knoweth the Father, savethe  While all.things were in quiet silence, and that
516                                                               a




Jesus Christ thefountain               CHAPTER I.                     of divine light and life.
A. M. 1. out him  was not any thing made   7 k The same came for a witness, A. M. 4030.
B. C. 4004.                                                                          A. D. 26.
that was made.                       to bear witness of the Light, that
4 fIn him  was life; and g the life was the  all men through him might believe.
light of men.                                   8 He was not that Light, but was sent to
5 And h the light shineth in darkness; and  bear witness of that Light.
the darkness comprehended it not.               9 1That was the true Light, which lighteth
A. D. 26.  6 ~ i Thel  was a man sent from  every man that cometh into the world.
God, whose name was John.             10 He was in the world, and mthe world was
f Chap. v. 26; 1 John v. 11. —— g Chap. viii. 12.-h Chap. iii.   k Acts xix. 4.  1 Ver. 4; Isa. xlix. 6; 1 John ii. 8.  m Ver.
19.-I Mal. iii. 1; Matt. iii. 1; Luke iii. 2..  3; Heb. i. 2.
night was in the midst of her swift course, thine Al- mination and the salvation of mankind; that God
mighty WORD (1oyor) leaped down from heaven, out should give a more perfect revelation of his mind
of thy royal throne, as afierce man of war, into the and will, than he had given in former ages. Of this
midst of a land of destruction, and brought thy un- the evangelist speaks next.
feigned commandment, as a sharp sword; and    Verses 6-9. There was a man sentfrom Godstanding up filled all things with death; and it The introducer of a new dispensation, the morning
touched the heaven, but stood upon the earth, chap. star, preceding the rise of the Sun of righteousness;
xviii. 14."  Horne's Discourses, disc. vii. vol. i. pp. whose name was JOHN —That is, grace; a name fitly
194-197. And without him was not any thing made given to the Messiah's forerunner, who was sent to
— Ovid ev, not so much as any single thing having ex- proclaim the immediate accomplishment of God's
istence, whether among the nobler or the meaner gracious intentions toward men, the expectation of
works of God, was made without him. See the same which had been raised in them by all his preceding
truth attested and enlarged upon by Paul, Col. i. 16. dispensations. The same came for a witness —Et
Now, " if all things were made by him, he cannot be,uaprvptav, for, or, in order to give, a testimony of an
himself of the number of the things that were made. infinitely important kind; to bear witness of the
He is superior, therefore, to every created being. light-Iva uaaprvprJa 7rept r8 OWroi, that he might testiBesides, it should be remembered, that in the Old fy concerning the light: namely, the light menTestament; the creation of the heavens and the earth  tioned above, Christ, the light of the world; that all
is often mentioned as the prerogative of the true men through him-Through his testimony; might beGod, whereby he is distinguished from the heathen  lieve-In Christ, the light. He-John,though anexidols. The~lesign of the evangelist in establishing  traordinary messenger of God, was himself not that
so particularly and distinctly the dignity, but espe- light, but was merely sent to bear witness of that
cially the divinity of Christ, was to raise in mankind  light-And thereby to draw men's attention to it, and
the most profound veneration for him, and for all his induce them to believe in it; namely, in the true
instructions and actions. And, without doubt, he light which lighteth every man that cometh into the
who is the Word of God, the interpreter of the divine world-Both as he is their Maker, who has put into
counsels, and who is himself God, ought to be heard  their minds the light of reason and conscience, and
with the deepest attention, and obeyed with the  as he visits and strives with them by his Spirit, and
most implicit submission."                    is the author of that revelation, which was not inVerses 4,5. In him-Or, through him, as Beza un- tended to be confined to the single nation of the
derstands it; was life-He was the living and pow- Jews, but to be communicated to all mankind.
erful Word, which was the source of life to every    Verses 10, 11. He was in the world-From the beliving creature, as well as of being to all that exists. ginning, frequently appearing, and making known
And the life was the light of men —He, who is es- to his servants, the patriarchs and prophets, the
sential life, and the author of life to all that live, was divine will, in dreams and visions, and various other
also the fountain of wisdom, holiness, and happiness ways: and the world was made by him-As has just
to man in his original state. And the light shineth been shown; and the world, nevertheless, knew him
in darkness-Namely, in the darkness, or amid the not-Knew not its Maker and Preserver. He came
ignorance and, folly, sinfulness and wretchedness of -As the true, the often-predicted, and long-expectfallen man. This has been the case from the time ed Messiah; unto his own —Et ra dta, to his own
of man's fall, through all ages, and in all nations of things, namely, his own land; termed, Immanuel's
the world; the light of reason and conscience, as land; his own city, called the holy city; his own
well as the light issuing from the works of creation  temple, mentioned as such by Malachi, chap. iii. 1:
and providence, and the various discoveries of God  The Lord whom ye seek shall suddenly, or unexand his will made to and by the patriarchs and pro- pectedly, come to his temple: but, although he anphets, being through and from him: But the dark- swered all the characters given of the Messiah in the
ness comprehended it not-Did not advert to it, so as Old Testament, ot Alot, his own people, whom he had
to understand and profit by it, as it might have done separated from all the people upon earth, watched
by the instruction thus communicated. It became  over, protected, delivered, and singularly favoured,
necessary, therefore, in order to the more full illu- in a variety of most extraordinary ways, for many
a                                                             517




T'he TIord. made flesh,                   ST. JOHN.                          dwells among men.
A. M. 4030. made by him, and the world knew!even to them  that believe on his A.M. 4030.
A. D. 26. himnot.                                name:                                 A. D. 26.
11 nHe came unto his own, and his own   13 PWhich were born, not of blood, nor of the
received him not.                                will of the flesh, nor of the will of man, but of
12 But ~as many as received him, to them  God.
gave he 1 power to become the sons of God, i 14 ~ q And the Word r was made s flesh, and
n Luke xix. 14.-. Isa. lvi. 5; Rom. viii. 15; Gal. iii. 26;*I P Ch. iii. 5; Jam. i. 18; 1 Pet. i.23.-q Matt. i. 16, 20; Luke
2 Pet. i. 4; 1 John iii. 1. -  Or, the right, or, privilege.  i. 31, 35.-r Rom. i. 3; Gal. iv. 4.  s Heb. ii. 11, 14, 16, 17.
ages; received him not-Because he did not counte- i joint heirs with Christ of the heavenly inheritance:
nance and gratify their carnal spirit and worldly  even to them that believe on his name — With their
views, by coming in that state of wealth, power, hearts unto righteousness, or with a faith working
and grandeur in which they expected him to come. by love. Nor are they constituted his children mereHe came as the prophet like unto Moses, as Moses ly by adoption, but they are made such also and esforetold he should come, (Deut. xviii. 18, &c.,) and  pecially by regeneration, being born, not of bloodby his holy life, his mighty miracles, extreme suffer- Not by descent from Abraham; nor by the will of
ings, and glorious resurrection from the dead, proved  the fleshl-By natural generation, or by the power of
to a demonstration his divine mission; yet they re- corrupt nature; nor by the will of man-Circumceived him not, because his doctrine contradicted  cising or baptizing them; but of God-By his Spirit
their prejudices, censured their vices, and laid a re- creating them anew.
straint upon their lusts. He came as the High-priest   Verse 14. And the Word, &c.-And in order to
of their profession, and a Mediator between God and  raise us, sinful creatures, to this dignity and happiman; but, depending on their being Abraham's seed,  ness, the Divine and Eternal Word, by a most amazon the ceremony of circumcision, on the Aaronical ing condescension; was madeflesh-That is, united
priesthood and the expiations of their law, and, in  himself to our inferior and miserable nature, with
general, on their own righteousness, they received  all its innocent infirmities. If it be inquired how he
him not in these characters. He came as a Redeem- did this, we answer, in the language of the Creed,
er and Saviour; but not feeling, nor even seeing, "Not by conversion of the Godhead into flesh, but
their want of the redemption and salvation which  by taking of the manhood into God."  Observe,
are through him, and having no desire of any such  reader, the whole manhood, the complete human
spiritual blessings, they received him not, in any  nature, consisting of soul and body, and not the
such relations. He came as the King set upon God's body only. Accordingly, we read, (Luke ii. 52,) that
holy hill of Zion, Psa. ii. 6; the righteous branch  Jesus increased inwisdom as well as stature, having,
raised unto David, the king that was to reign and  as inan, 1st, A finite understanding, which gradually
prosper, and to execute justice and judgment in the received information and knowledge. 2d, A will
earth, Jer. xxiii. 5, 6; Zion's king, that was to of his own, distinct from, but resigned to, the will
come -to her, just and having salvation, lowly and  of his heavenly Father; in consequence of which he
riding upon an ass, Zech. ix. 9: but, as his king- could say, I came not to do mine own qwill, but the
dom was not of this world, not earthly, but heavenly, will of him that sent me: Father, not my will, but
not carnal, but spiritual, and they did not desire one  thine be done. 3d, All the innocent human passions
of another world, they would not receive him; de- and affections, such as, desire; with desire have I
claring openly, We will not have this man to reign  desired to eat this passaver, &c., Luke xxii. 15:
over us.                                         aversion; Father, if thou be willing, remove this
Verses 12, 13. But as many as received him-As  cup from me, Luke xxii. 42: hope; for the felicity
the true Messiah, and according to the various offices set before him, and expected by him, he endured the
and characters which he sustains: learning of him, cross, &c., Heb. xii. 2: fear; he was heard in that
as a teacher, the infinitely important lessons of his he feared, Heb. v. 7: joy; Jesus rejoiced in spirit,
grace; relying on him with penitent and believing  Luke x. 21: sorrow; my soul is exceeding sorhearts, as a mediator, that is, on his sacrifice and in- rowful, Matt. xxvi. 38: a peculiar human love; the
tercession, for acceptance with God; applying to  disciple whom Jesus loved, John xxi. 20: all which
him, in faith and prayer, as a Redeemer and Sa- faculties belonged not to his body, but to his soul.
viour, for the redemption and salvation which he has When we read, therefore, that he was made flesh,
to Destow; as many as are subject to him as their partook offlesh and blood, (Heb. ii. 14,) came in the
King and Governor, and prepare to meet him as their flesh, (1 John iv. 2,) was manifest in the flesh,
Judge: to them —Whether Jews or Gentiles; gave  (1 Tim. iii. 16,) had a bodyprepared for him, (Heb.
he powerI-Or privilege, as e85vtav implies; to be- x. 5,) we must remember, that the whole human nacome the sons of God-To stand related to him, not ture is intended to be signified by such expressions,
merely as subjects to their king, or servants to their and not the body only. It is, however, justly obmaster, but as children to their father; being taken  served by Bishop Hore on this point, that "As the
under his peculiar protection, direction, and care; Divinity is an object by no means within the grasp
being favoured with liberty of access to him, and in- of the human understanding, it'were absurd to extercourse with him, and constituted his heirs, and pect an adequate idea of the mode of its union with
518                                                               a




Divinity of Jesus Christ                 CHAPTER I.                 testified by John the Baptzst.
A. M. 4030. dwelt among us, (and  t we beheld   15 ~ w John bare witness of him, A. M. 4030.
A. D. 26.                                                                               A.D. 26.
his glory, the glory as of the only  and  cried, saying, This was he of
begotten of the Father,) Ufull of grace and  whom  I spake, x He that cometh after me is
truth.                                           preferred before me; Y for he was before me.
tIsa. xl. 5; Matt. xvii. 2.,uCol. i. 19.   w Verse 32.,    Matt. iii. 11.   Y Chap. viii. 58.
flesh, expressed in the text by the word made; resided the fulness of the Godhead bodily, Col. ii.
(eyevero;) The word was made Jlesh. It sufficeth, 9. Hence he says, Destroy this temple, meaning
in this case, to maintain the general truth of the  his body, and I will build it up in three days.
proposition against those, who, in different ways, by  Beza renders the word, Commroratus est, he sojournsubtlety and sophistry, have laboured to oppugn and  ed, or tarried for a while. Doddridge reads, he pitchdestroy. We must not, with Arius, deny the Sa- ed his tabernacle: Wesley,he tabernacled. Anyof
viour to be truly God, because he became man; nor which readings give the primitive signification of
assert, with Apollinaris, that he was not really man, the verb cxvvoc, from  acKv7, a tent or tabernacle.
because he was also God. We must not, with Nes- But words often come insensibly to deviate from
torius, rend Christ asunderi and divide him into two  their first signification, and this has evidently happersons; nor, after the example of Eutyches, con- pened to the verb now spoken of, which frequently
found in his person those natures which should be  signifies to dwell, or inhabit, in the largest sense,
distinguished. These were the four capital errors, without any limitation from the nature or duration
which, in the earlier ages, harassed and distracted  of the dwelling. Hence it is applied, (Rev. xii. 12;
the Christian church, on the point of the incarna- and, xiii. 6) to the inhabitants of heaven, and is
tion; and in opposition to which, the four most made use of to express God's abode with his people
famous ancient general councils of Nice, Constanti- after the resurrection, which is always represented
nople, Ephesus, and Chalcedon were called. What- as eternal, Rev. xxi. 3. And the noun avvv, itself,
ever was by them decreed, either in declaration of from which the verb is derived, is used (Luke xvi. 9)
Christian belief, or refutation of heresy, may all be  for a permanent habitation, and joined with the epicomprised, as judicious Hooker well noteth, in four thet, auovtor, eternal. As the term,'however, admits
words, aap9eor, resea*, aatperoS, aavvxvvrof,'truly, of both interpretations, and may be either rendered,
perfectly, indivisibly, distinctlyI truly God, per- to dwell, or to sojourn, and as our Lord's life on
fectly man, indivisibly one person, distinctly two  earth, and especially his ministry, was of short dunatures.''Within the compass of which,' said he, ration, he may much more properly be said to have'I may truly affirm, that all heresies which touch  sojourned, than to have dwelt among us. And wethe person of Jesus Christ, (whether they have  Who are now recording these things, we his discirisen in these latter days, or in any age heretofore,) ples, beheld-Greek, e9eaaaCpena, (the word used 1
may be with great facility brought to confine them- John i. 1,) contemplated his glory; and that with
selves.' Book v. sect. 54. The apostle to the He- so strict an attention, that, from our own personal
brews, writing on tie subject of the incarnation, knowledge, we can testify it was, in every respect,
thus expresseth himself: ov yap &6wsre ayy)e'kv ertXallu- such a glory as became the only begotten of the
gaverat, a%2La careplarog A6paaz e7rXaL6gaCverata, He taketh  Father-For it shone forth, not only in his transnot hold of angels, but he taketh hold of the seed of figuration, and in his continual miracles, but in all
Abraham; he took, or assumed, the manhood into  his tempers, ministrations, and conduct, through the
God. As the reasonable soul and flesh is one man, whole course of his life. In all he appeared full of
so God and man is one Christ. The soul is not turned  truth and grace-He was in himself most benevointo, nor compounded with, the body; yet they  lent and upright: made those ample discoveries of
two, though distinct in nature, form one man.  The  pardon to sinners, which the Mosaic dispensation
natures are preserved, without confusion; the per- could not do; and exhibited the most substantial
son is entire, without division.' Sic factum est Caro, blessings, whereas that was but a shadow of good
ut maneret verbum; non immutando quod erat, sed  things to come.  Observe, reader, we are all by
assumendo quod non erat; nostra auxit, sua non  nature false, depraved, and children of wrath, to
minuit; nec sacramentum  pietatis detrimentum  whom both truth and grace are unknown; but we
Deitatis.' Concil. Chalced."-Horne's Sermons, vol. are made partakers of them, through him, when
i. pp. 203-205.                                  we believe in him with our hearts unto righteousAnd dwelt among us-Not making us a transient ness.
visit for an hour, or a day, or appearing occasionally,   Verse 15. John bare witness of him, saying,
as he did formerly, but making his abode with us for  This is he, &c.-" This might probably happen at
a considerable time. The original expression, e,- the time when Jesus made his first appearance
K?7VGOeEV ev Ltv, properly signifies, he tabernacled  among those that came to be baptized by John;
among us, alluding, as some think, to his dwell- when, at his offering to receive his baptism, though
ing, in ancient times, first in the tabernacle, and  John before had been a stranger to him, and knew
afterward in the temple, where he manifested his him not by any personal acquaintance with him,
presence and glory. His human nature was the  yet, by some powerful impression on his mind, he
true tabernacle, or temple of his Deity, and therein  presently discerned that this was He whom he bea                                                                519




John's testimony to the Deity            ST. JOHN.                     of the Lord Jesus Christ.
A.M. 4030.  16 And  of his  Z fulness  have   17 For a the law  was given by A. M. 4030.
A. D. 26. an                                                                           A. D. 26.
all we  received,  and  grace  for Moses, but bgrace and ctruth came
grace.                                           by Jesus Christ.
z Chap. iii. 34.  a Exod. xx. 21, &c.             b Rom. iii. 24.  c Chap. viii. 32.
fore had taught the people to expect, and of whose  it, as many render it, grace upon grace, that is, grace
person he had given them so high a character. For added to grace?  I should not dislike this interpreit was plainly from  his knowledge of him, that tation, if this meaning_ of the preposition, avrt, in
John at first would have declined baptizing him as Scripture, were well supported. It always there
an honour of which he looked upon himself to be  denotes, if I mistake not, instead of, answering to,
unworthy. Nor is it to be doubted, that when first or in return for. 1s it a mere pleonasm  Does it
he knew the person, of whose appearance he had  mean (as Grotius would have it) grace gratuitous?
raised such expectations by his preaching, he would  I do not say that such pleonastic expressions are
immediately be ready to acquaint his hearers, that unexampled in Sacred Writ; but I do say, that this
this was he who was intended by him; which they  sense given to the idiom is unexampled. The word
themselves might have been ready to conclude  in such cases is dopeav, as Rom. iii. 24, AllKateuevo
from the uncommon veneration and respect with  6opeav rp avt xapLTt justified freely by his grace.
which the Baptist treated him, who had been always If, instead of giving scope to fancy, we attend to the
used to treat men with the greatest plainness."  He  context, and the construction of the words, we shall
that cometh after meis preferred before me-Name- not need to wander so far in quest of the meanly, by God. "Erasmus supposes, that John here  ing. In verse 14 we are informed that the word
refers to the honours which he knew had been paid  became incarnate, and sojourned among us, full of
to Jesus in his infancy, by the angel who announced  grace and truth. It is plain that the 15th verse,
his birth to the shepherds; by the shepherds them- containing the Baptist's declaration, must be underselves; by the eastern sages; by Simeon and Anna; stood as a parenthesis. And it actually is underhonours which could not be paralleled by any thing  stood so by all expositors; inasmuch as they make
which had happened to him. But the words seem  avrts [his] here refer to;oyoo [the Word] in verse 14.
to have a more extensive meaning, comprehending  The evangelist, resuming the subject which (for the
the superior dignity of Christ's nature, office, com- sake of inserting John's testimony) he had intermission, and exaltation, as Mediator. See Matt. iii. rupted, tells us, that all we his disciples, particularly
11, the passage here referred to. For he was before  his apostles, have received of his fulness. But of
me-It is fit that Jesus should be raised above me, what was he full? It had been said expressly, that
because he is a person superior in nature to me. he was full of grace. When, therefore, the histo
For though he was born after me, he existed before  rian brings this additional clause concerning grace
me." "This must undoubtedly refer to the state of in explanation of the former, is it not manifestly
glory in which Christ existed before his incarna- his intention to inform us, that of every grace
tion, of which the Baptist speaks so plainly, ch. iii. wherewith he was filled, hissdisciples received a
31."  See Doddridge and Macknight.              share?  The Word incarnate, he says, resided
Verse 16. And of his fulness have all we receiv- among us, full of grace and truth; and of his fuled-These are not the words of the Baptist, as the  ness all we have received, even grace for his grace;
expression, we all, shows; for those to whom he  that is, of every grace, or celestial gift, conferred
addressed himself do not appear to have received  above measure upon him, his disciples have received
grace from Christ. But here the evangelist con- a portion according to their measure.  If there
firms the Baptist's words, spoken in the preceding  should remain a doubt whether this were the sense
verse; as if he had said, He is indeed preferred be- of the passage, the words immediately following
fore thee: so we have experienced: for we all, seem calculated to remove it. For the latw was
that is, I, John, the apostle, and my brethren, the  given by Moses, the grace and the truth came by
other apostles, and all that truly believe in him, Jesus Christ. Here the evangelist intimates, that
have received from his fulness, from the pleni- Jesus Christ was as truly the channel of divine
tude of truth and grace which are in him, all the  grace to his disciples, as Moses had been of the
blessings we enjoy, whether as men, as Christians, knowledge of God's law to the Israelites."  If, howor as apostles. "But what," says Dr. Campbell, "is ever, the reader prefer adhering to the common
the import of the clause, grace for grace? Is it translation, it seems it may be supported by the frethat we receive grace in return for the grace we quent use of the preposition avrt. Thus Rom. xii.
give? So says Le Clerc, availing himself of an  17, Recompense to no man (KaKov arrt KaKs) evil for
ambiguity in the Greek word xaptc, which (like  evil, or, in return for evil.  According to this
grace in French) signifies not only a favour bestow- translation, the meaning of the passage will be, that
ed, but thanks returned: and maintaining that the  under the gospel dispensation, all men receive grace
sense is, that God gives more grace to those who are for grace, that is, privileges and advantages, in
thankful: for that formerly received; a position  proportion to the improvement which they make of
which, however just, it requires an extraordinary  those already bestowed on them.
turn of imagination to discover in this passage. Is   Verse 17. For the law —Working wrath, and con5~)J 




Testimony of John                       CHAPTER I.                     concerning Jesus Christ.
A. M. 4030.  18 d No man hath  seen God at the Jews sent priests and Levites A. M. 4034o
any time; e the only-begotten Son, from Jerusalem, to ask him, Who art
which is in the bosom of the Father, he hath  thou?
declared him.                                     20 And g he confessed, and denied not; but
19 ~[  And this is I the record of John, when  confessed, I am not the Christ.
d Exod. xxxiii. 20..  e Verse 14. —* Fourth Sunday  f Chapter v. 33. —g Luke iii. 15, Chapter iii. 28;
in Advent, gospel, verse 19 to verse 29.                  Acts xiii. 25.
taining shadows; was given by Moses, but grace and  seen or can see, (1 Tim. i. 17, and vi. 16,) though
truth came by Jesus Christ-Grace, opposed to the  Moses and others frequently heard his voice, and
condemnation and wrath by the law, and truth, op- saw the bright cloud and external glory, that was a
posed to the ceremonies thereof. Further, in the  symbol of his presence. 2d, That the revelation,
gospel we have a discovery of the most important which God made of himself under the Old Testatruths to be received by the understanding, as well ment dispensation, was very inferior to that which
as of the richest grace to be embraced by the will he has made by Christ; and what was seen and
and affections. It is a faithful saying, and wor- known of him before Christ's incarnation was little,.thy of all acceptation; that is, it is truth and  in comparison with what may now be seen and
grace. The offers of grace are sincere, and what known; life and immortality being now brought to
we may venture our souls upon. The gospel is light in a far higher degree than they were then.
grace and truth, with reference to the law; for, 1st, And, 3d, That neither Moses, nor any of the Old
It is the performance of all the Old Testament Testament prophets, were so well qualified to make
promises. 2d, It is the substance of all the Old  God and his will known to mankind, as our Lord
Testament types and shadows. There was a mea- Jesus Christ was. They never saw, nor perfectly
sure of grace, both in the ordinances that were in- knew the Divine Being, and his eternal counsels,
stituted for Israel, and the providences that were and therefore could not make a full discovery thereof
concerning Israel; but they were only shadows of to men. The only person who ever enjoyed this
good things to come, even of that grace which is privilege was the only-begotten Son of God, the
brought to us by the revelation of Jesus Christ.  He  Word, which was in the beginning with him, or, as
is the true paschal lamb, the true scape-goat, the true  it is here expressed, was, and is, in the bosom of the
manna. They had grace in the sign and picture, we  Father: that is, always was, and is the object of his
have it in the thing signified and the reality. Be- tenderest, yea, of his infinite affection, complacency,
cause, in this passage, the apostle, speaking of the  and delight, and the intimate partner of his counsels.
law, says, e6or,] it was given by Moses; but that And this circumstance recommends Christ's holy
grace and truth, eyevero, was, or came by Jesus religion to us unspeakably before any others; that
Christ, Erasmus supposes, that the expressions were  it was founded by one that had seen God, or that
meant to imply, that whereas Moses was only the  had clear and perfect knowledge of him, and of his
messenger of the law, Christ was the original of the  mind and will, which no other person ever had, or
grace and truth he brought into the world by the  could have.
gospel. But it must be observed, that the preposi-   Verses 19-23. And this is the record of Johntion dLa, through, is here used of Christ as well as This is the testimony which he bare publicly to Jeof Moses, so that, in this passage, both of them  sus; when the Jews-Namely, the senate, or great
seem to be represented as messengers, though of council of the nation; sent priests and Levites from
very different dispensations, and the former of in- Jerusalem-Persons of the first consideration for
finitely greater dignity than'the latter.       learning and office; to ask him, Who art thouVerse 18. No man hath seen God at any time-  What character dost thou assume to thyself?  It is
Nor, indeed, can see him as he is, an incorporeal, probable, that the reason why the sanhedrim sent
and, therefore, an invisible Being: but the only-be- these persons, was their having been informed that
gotten Son, &c. —John, having spoken of the incar- the Baptist's extraordinary sanctity, zeal, and pownation, now calls Christ by this name, and no more  erful preaching, together with the solemnity of his
terms him the Word, in all his book; who is in the baptizing, had made such an impression on the peobosom of the Father-And ever favoured with the  ple, that they were beginning to think he might be
most endearing and intimate converse with him. the Messiah. These rulers therefore judged it proThe expression denotes the highest unity, and the  per to send persons thus to examine him, because it
most perfect knowledge. He hath declared him-  belonged to them to take cognizance of all matters
Hath revealed him  in a much clearer and fuller relating to religion, and especially to judge who were
manner than he was made known before, and that true prophets. And as they were evidently jealous
by such discoveries of his nature, attributes, and  of his increasing popularity, they probably hoped to
will, as have the most powerful tendency to render find in his answers to their questions some pretence
us holy and happy. The following particulars are for taking measures to silence him, especially as they
evidently implied in this passage: 1st, That, as the understood his ministry neither agreed with the
nature of God is spiritual, he is invisible to our bodily  Mosaic dispensation which they had been long under,
eyes.  He is a Being whose essence no man hath  nor with the notions they had formed of the Mesa                                                               521




Testimoniy of John                       ST. JOHN.                     concerning Jesus Christ.
A. M. 4034. 21 And they asked him, What then? the wilderness, Make straight the A. M. 4034.
Art thou hElias?  And  he saith, I way of the Lord, as lsaid the Proam  not.  Art thou i that 2prophet?  And he  phet Esaias.
answered, No.                                    24 And they which were sent were of the
22 Then said they unto him, Who art thou?  Pharisees.
that we may give an answer to them that sent   25 And they asked him, and said unto him,
us. What sayest thou of thyself?                Why baptizest thou then, if thou be not that
23 k He said, I am the voice of one crying in  Christ, nor Elias, neither that prophet?
h Mal. iv,. 5; Matt. xvii. 10.-i Deut. xviii. 15, 18.- 2 Or,  k Matt. iii. 3; Mark i. 3; Luke iii. 4; Chap. iii. 28.
a prophet.                                      1 Isa. xl. 3.
siah's kingdom. And he confessed, and denied not, Messiah would be preceded by some such extraordi&c.-John, according to the natural plainness of his nary personage. And he answered, No —He was a
temper, presently replied to their inquiry; I amnz not prophet, but not one of the old prophets raised from
the Christ-As if he had said, I know that the peo- the dead, nor had he his revelations by dreams and
pie begin to look on me as their long-expected deli- visions, as the Old Testament prophets had theirs;
verer, but I tell you plainly, they are mistaken: nor his commission and work were of another nature,
do I in the least pretend to arrogate to myself the  and belonged to another dispensation.  Then said
honours which are due to none but him. And they  they, Who art thou? that we may give an answer,
asked him, What then? Art thou Elias-AMt thou  &c.-We are sent by the supreme council, who have
the Prophet Elijah, who, as the Scriptures tell us, is a right to judge persons pretending a commission
to arise from the dead, and to appear before t   fom God as theou seemest to do by baptizing and
coming of the Messiah? And he saith I am not — gathering disciples. It becomes thee, therefore, to
There was here an apparent contradiction to the  give an account of thyself to us, that we may lay it
words of our Lord concerning John, (Matt. xi. 14,) before them who have sent us. And he said, I am
This is Eljas which was to come. But Jesus, in  the voice of one crying in the w1ilderness-John, inthlese words, evidently refers to the prophecy of stead of giving a description of his own character
Malachi, chap. iv. 5; his purpose being to inform  and office, refers those who questioned him to the
his disciples that John was Elijah in the sense of words of the Prophet Isaiah, in which they would
that prophet, and that his prediction was accom- find it; and what he here says of himself, is to be
plished in the Baptist, inasmuch as he came in the  understood no otherwise than we understand what
spirit and power of Elijah. But when the question I Matthew says of him, (chap. iii. 3.) where see the
was here proposed to John, the laws'of truth re- I note. HIe says, in effect, I am that forerunner of
quired that he should answer it as he did, namely, Christ of whom Isaiah speaks, chap. xl. 3. Archaccording to the sense wherein the words were used  bishop Fenelon beautifully illustrates the humility of
by the proposers, who expected that the very Pro- this reply; as if this illustrious prophet had said,
phet Elijah would come in person before the Messiah  " Far from being the Messiah, or Elias, or one of the
should appear: a notion which they entertained very  old prophets, I am nothing but a voice; a sound, that
early, as is evident from the Septuagint translation  as soon as it has expressed the thought, of which it
of the passage just referred to in Malachi, td   o yu  is the sign, dies into air, and is known no more." Dr.
alrog-eLU vltv Hftav irov OEa.ru6vrv, literally, Behold, I Campbell renders the clause, I amn he whose voice
send you Elias the Tishbite before the day of the  proclaimeth in the wilderness, &c.; observing that,
Lord come. Therefore the Baptist, on being asked  in such declarations, the general purport is alone
if he was Elias, could not answer otherwise than in  regarded by the speaker, and that the words, therethe negative, without rendering himself liable to the  fore, ought not to be interpreted too grammatically;
charge of equivocating. For though the name of interpretations to be formed from the manifest scope,
Elias did truly belong to the forerunner of the Mes- and not from the syntactic structure of sentences,
siah, Malachi having called him so, John was not the  being not unfrequent in Scripture. Thus, Rev. i. 12,
person whom the people expected, and the priests E're-openba iXe6retv 7rv owvnv, literally, I turned to see
meant, when they asked him, Art thou Elias? He the voice.
was not that individual prophet returned from heaven    Verses 24-28. They which were sent were of the
to sojourn again upon the earth. It is justly observed  Pharisees-Who were peculiarly tenacious of old
by Grotius here, that the persons who made this in- customs, and jealous of any innovations, (except
quiry show that they were ignorant of the parentage  those brought in by their own scribes,) unless the
of John the Baptist, or that they were in doubt con- innovator had unquestionable proofs of divine aucerning it; Art thou that prophet-Whom Moses thority. Add to this, the decisions of the Pharisees
has assured us God will raise up, and of whom we  were held by the common people as infallible. And,
are daily in expectation? (John vi. 14:) or their as their sect had declared that only proselytes were
meaning may have been, Art thou Jeremiah, or any  to be baptized, on this account also they found fault
other of the old prophets raised from the dead? for with John for baptizing; saying, Why baptizest
it appears from Matt. xvi. 14, that they thought the  thou then —Without any commission from the san522                                                           a




John bears further testimony of          CHAPTER I.                   Christ as the Lamb of God.
A... 4034.  26 John answered them, saying, m I unto him, and  saith, Behold  q the A.M. 4034
A. D. 30.                                                                               A.D. 30.
baptize with water: nbut there stand- Lamb of God, r which 3 taketh away.eth one among you, whom ye know not:             the sin of the world!
27 o He it is, who coming after me, is pre-   30 sThis is he of whom  I said, After me
ferred before me, whose shoe's latchet I am   cometh a man which is preferred before me,;
not worthy to unloose.                           for he was before me.
28 These things were done P in Bethabara,   31 And I knew him  not: but that he should
beyond Jordan, where John was baptizing.         be made manifest to Israel,   therefore am  I
29 ~ The next day John seeth Jesus coming  come baptizing with water.
m Matt. iii. 11.-n Mal. iii. 1.-_o Verses 15, 30; Acts xix. 1 Pet. ii. 24; iii. 18; 1 John ii. 2; iii. 5; iv. 10; Rev. i. 5.
4.-  Judg. vii. 24; Chap. x. 40.-  Exod. xii. 3; Isa. liii. 7; 3 Or, beareth. —— s Verses 15, 27. —t Mal. iii. 1; Matt. iii. 6;
Verse 36; Acts viii. 32; 1 Pet. i. 19; Rev. v. 6, &c.-rIsa. Luke i. 17, 76, 77; iii. 3, 4.
tiii. 11; i Cor. xv. 3; Gal. i. 4; HIeb. i. 3; ii. 17; ix. 28;
hedrim; and not only heathen, (who were always  sins of mankind; prophesied of by Isaiah, (chap. liii.
baptized before they were admitted to circumcision,)  7,) and typified by the paschal lamb, and by the
but Jews also? if thou be not that Christ, nor Elias, | daily sacrifice; which taketh away the sin of the
&c.-The Jews, it seems, had conceived an opinion  sworld-Which so atones for and expiates the guilt
that they were all to be baptized when the Messiah I of mankind, not only of the Jews, but also of the
came, either by himself, or by some of his retinue  Gentiles, that through his mediation, whosoever,
because it was said, (Zech. xiii. 1,) In that day there  being truly penitent, and bringing forth fruits worshall be a fountain opened to the house of David, thy of repentance, believeth in him, may receive.fc., frr sin andfor uncleannress. They thought that remission of sins.  Grotius, indeed, understands
John's altering, in this manner, their institutions, this of Christ's reforming men's lives; but it plainly
was an exercise of authority which, by his own  refers to his being slain as a piacular victim, (1 Pet.
confession, did not belong to him. John answered,  i. 19,) to redeem us to God by his blood, (Rev. v, 9,)
I baptize you with water-To prepare you for the  or to procure for us that redemption which ensures
Messiah; I call you to repentance and amendment  to the penitent, that believe in him with a true and
of life, and admit the penitent to my baptism, to  living faith, remission of sins, (Eph. i. 7; Col. i. 14,)
represent to you that reformation of conduct and  and an exemption from the punishment deserved
purity of heart which are requisite, in order to the  thereby. To understand this doctrine more fully,
reception of him. Hereby also John showed, that the reader must observe that, when a sacrifice -was
Jews as well as Gentiles must be proselytes to Christ;  to be offered fom sin, he that brought it laid his hand
and that the former, as well as the latter, stood in  upon the head of the victim, according to the comneed of being washed from their sins. I baptize you: mand of God, Lev. i. 4; iii. 2; iv. 4; (where see
but observe, it is with water only, which cannot the notes;) and by that rite was supposed to transcleanse you from your sins, as the washing predicted  fer his sins upon the victim, which is said to take
by Zechariah will do. But there standeth one among  them upon itself and to carry them away. Accordyout, &c.-That more efficacious baptism  will be  ingly, in the daily sacrifice of the lamb, the stadispensed unto you by the Messiah, who is at present tionary men, says Dr. Lightfoot, who were the
among you, though you do not know him, because  representatives of the people, laid their hands upon
he hasnotmanifestedhimself.  Hecoming afterme  the lambs thus offered for them; and these two
is preferred before me, whose shoes, &c.-Besides, in  lambs offered for the daily sacrifice were bought
dignity the Messiah is infinitely my superior, for I with that half shekel which all the Jews yearly
am not worthy to be his servant, or to do him the  paid, eltg vrpoP' rTgf ivyxB  avrwov, eitEaaaaeat 7rept T'ov
meanest offices.  These things were done in Betha-  guvxuov avmrwv as the price of redemption of their
bara, Wvhere John was baptizing-Consequently, in  soels, to make atonement for them, Exodus xii. 3,
the presence of a great multitude of people. The  14, 16. This lamb was therefore offered to take
word, Bethabara, signifies, the house of passage. away the guilt of their sin, as this phrase signifies
It lay near that part of the river which was miracu- when it relates to sacrifices. Since, therefore, the
lously dried up, that the Israelites, under the com- Baptist had said, he baptized them for the remission
mand of Joshua, might pass over into Canaan. See  of their sins, he here shows them by what means
Joshua iii. 6, and Judges xii. 6.                that remission was to be obtained. See Whitby.
Verse 29. The neaxt day-Namely, the day after    Verses 30-34. This is he, &c.-I now point out
John had returned the answer mentioned verses  to you the very person of whom I formerly said,
26, 27, to the priests and Levites sent to inquire  After me cometh a man which is preferred before
into his character and mission; John seeth Jesus  me —Being incomparably greater and more excelcoming unto him-Having now returned from the  lent than I; for he was-That is, he existed; before
desert, in which he had been tempted; and saith, me-Dr. Hammond abundantly vindicates this interBehold the Lamb of God-That innocent and holy  pretation. Had Arporon, rendered before, signified
person, who is to be offered up a sacrifice for the  chief here, as in some other places, e't, is, not- v,
a                                                                523




The disciples of                       ST. JOHN.                          Jkhn follow Jesus.
A. M. 4034. 32 a And John bare record, saying,  37 And the two disciples heard A. M. 4034.
A.D. 30.                                                                           A. D. 30.
I saw  the Spirit descending from   him  speak, and they followed Jesus.
heaven like a dove, and it abode upon him.     38 Then Jesus turned, and saw them follow33 And I knew him  not: but he that sent ing, and saith unto them, What seek ye?
me to baptize with water, the same said unto  They said unto him, Rabbi, (which is to say,
me, Upon whom  thou shalt see the Spirit de- being interpreted, Master,) where  4dwellest
scending and remaining on him, X the same is thou?
he which baptizeth with the Holy Ghost.         39 He saith unto them, Come and see. They
34 And I saw and bare record, that this is came and saw where he dwelt, and abode
the Son of God.                                with him that day: for it was 5 about the tenth
35 ~ Again the next day after, John stood, hour.
and two of his disciples;                       40 One of the two which heard John speak,
36 And looking upon Jesus as he walked, and followed him, was z Andrew, Simon Pehe saith, Y Behold the Lamb of God!            ter's brother.
uMatt. iii. 16; Mark i. 10; Luke iii. 22; Chap. v. 32.  Y Verse 29. —-- Or, abidest.-. 5 That was two hours
X Matt. iii. 11; Acts i. 5; ii. 4; x. 44; xix. 6.     before night. —- Matt. iv. 18.
was, would have been joined with it, and John  before. Probably he pointed out Jesus to these two
would have said he is, and not he was, my chief, disciples because they had been absent when the
which would have been a very flat tautology instead  Spirit descended upon him, and the voice from heaof a reason; whereas Christ's having existed before ven declared him to be the Son of God. But having
John, though he was born after him, was a most now had an account of these things from their masconvincing proof that he was a very extraordinary  ter, they desired to become acquainted with Jesus,
person, and was the strongest reason that could  and for that purpose followed him. Then Jesus
well have been assigned, to show that he was wor- turned, &c.-Jesus, knowing their intentions, turn
thy of their superior regard. And I knew him not ed about; and saith, What seek ye?-Thushe spake,
-When I testified concerning the Messiah that he not to discountenance and turn them back, but to
was soon to appear, and was a much greater person  encourage and invite them to a free converse with
than I was, I did not know that this was he: I only  him.  They said unto him-With the greatest
knew in the general, that my mission and baptism  reverence and respect; Rabbi-Which, being interwere designed by God as the means of making the preted from the Syriac, the language then spoken
Messiah known to the Israelites. See the note on by the Jews, signifies, Master; where dwellest thou
Matt. iii. 14. The Baptist made this declaration, — 11 eueveeg, where dost thou lodge? For Jesus had
lest the surrounding multitude should have imagined  no fixed abode at Jordan, being come thither only
that Jesus assumed, and that he gave him, the title to be baptized. By making this reply, John's disciof Messiah, by private concert between themselves. ples intimated that they had a great inclination to
But how surprising is this that John here asserts, converse with Jesus. He gave them, therefore, an inconsidering how nearly they were related, and how  vitation to his lodging, which they readily accepted;
remarkable the conception and birth of them both  and abode with him that day-The remainder of it;
had been. But through the peculiar providence of for it was about the tenth hour-Or, four in the afGod, it was ordered that our Saviour should live ternoon; so that they had an opportunity of spendfrom his infancy to his baptism at Nazareth, while ing the rest of the evening with him, doubtless,
John lived all that time the life of a hermit, in the much to their satisfaction and delight.
deserts of Judea, ninety or more miles from Naza-   Verses 40-42. One of the two who heard John
reth.  Hereby that acquaintance was prevented  speak-In the manner above related; twas Andrew
which might have made John's testimony of Christ -And probably this evangelist, John, was the other,
suspected. And John bare record, saying, I saw  it being his custom to conceal his own name in his
the Spirit-From the time that the Baptist had the  writings. He-Andrew; first findeth his own broMessiah discovered to him by supernatural revela- ther Simon-Simon may perhaps be here called An
tion, and the appearance of the sign which God had drew's own brother, to distinguish him from some
told him of, he openly pointed him out to the Jews, other person that belonged to the family, who possideclaring, at the same time, the ground on which he  bly might be his brother-in-law, or related to him
proceeded in this matter, namely, the descent of only in half-blood. Peter was so remarkable a perthe Spirit, which was the sign mentioned by God son, that it was proper to mention who was the first
himself.                                      means of bringing him acquainted with Christ; and
Verses 35-39. The next day, John stood, and  if John was the other disciple that is here referred
two of his disciples-John happening the next day  to, he might intend this as an humble intimation that
to be with two of his disciples on the banks of Jor- Andrew's zeal was, in this respect, greater than his
dan, he saw Jesus passing by a second time, and own. We see here, that Peter was not the first of
repeated what he had said to the multitude the day Christ's disciples, but that another was the means
524                                                            a




Calling of Peter and Philip.           CHAPTER I.            Christ's interview with Nathanael.
A. M. 4034. 41 He first findeth his own brother forth into Galilee, and findeth Phi- A. M. 4034.
A. D 30. Simon, and saith unto him, We have  lip, and saith unto him, Follow me.   A. D 30.
found the Messias; which is, being interpreted,  44 Now  b Philip was of Bethsaida, the city
the Christ.                                     of Andrew and Peter.
42 And he brought him to Jesus. And when   45 Philip findeth c Nathanael, and saith unto
Jesus beheld him, he said, Thou art Simon  him, We have found him of whom  d Moses in
the son of Jona: a thou shalt be called Cephas; the law, and the e prophets, did write, Jesus fof
which is, by interpretation, 7 a stone.         Nazareth, the son of Joseph.
43 ~ The day following  Jesus would  go   46 And Nathanael said unto him, g Can there
6 Or, the anointed._ — a Matthew xvi. 18. —7 Or, Peter.   e Isa. iv. 2; vii. 14; ix. 6; liii. 2; Mic. v. 2; Zech. vi. 12;
b Chap. xii. 21. —- Chap. xxi. 2.-d Gen. iii. 15; xlix. 10; ix. 9; Luke xxiv. 27.-f Matt. ii. 23; Luke ii. 4.-  g Chap.
Deut. xviii. 18; Luke xxiv. 27.                vii. 41, 42, 52.
of bringing him to an acquaintance with him. In  we consider how suddenly some of Christ's discithat respect, therefore, the Papists have no room for ples left their stated employments to follow him, it
glorying. And saith unto him, We have found the seems reasonable to allow some singular kind of imMegsiah-It seems the Baptist's testimony, joined  pression on their minds, as there was in the calling
with the proofs offered by Christ himself, in the  of Elisha, (1 Kings xix. 19-21,) which, though for
long conversation which the two disciples had with  the present it superseded the necessity of arguments,
him, fully convinced Andrew. And he brought him  yet it did not exclude their attending to that afterto Jesus-That by conversing with him he might ward, which might be necessary to defend their conbe satisfied of the truth of what he had told him. duct to others. Now Philip was of Bethsaida, the
And when Jesus beheld him —EPL62epar avr., looking  city of Andrew-" As it appears from the subsequent
steadfastly upon hinm, as if he had read in his part of the history, Philip was already acquainted
countenance the traces of his character, and of his with our Lord's character, and believed on him, this
future service in the church; he said, Thou art Si- observation is made by the evangelist, to show by
mon-Though Jesus had never seen Simon before, what means he was brought to Jesus; his townsmen,
and no one had told him his name or his parentage, Andrew and Peter, had done him this favour."
immediately on his coming in Jesus saluted him by    Verses 45, 46. Philipfindeth Nathanael -Nathanhis own and his father's name, which could not but ael is supposed by many to have been the person,
greatly strike Peter.  He added, Thou shalt be who, in the catalogue of the apostles, is called Barcalled Cephas, which-Says the evangelist, (for they  tholomew, that is, as the word signifies, the son of
are his, and not Christ's words,) is by interpreta- Tholomew, for Matthew joins Bartholomew with
tion, a stone-Or rock, that is, it signifies the same Philip, chap. x. 3; and John places Nathanael in
in the Syriac which the word Peter does in Greek. the midst of the apostles, immediately after Thomas,
It must be observed, to account for the insertion of (chap. xxi. 2,) just as Bartholomew is placed, Acts i.
this explanatory clause, that John "wrote his gos- 13. And saith, We have found him of whom Moses
pel in Greek, and in a Grecian city of Asia Minor; did write-" It seems Peter and Andrew, in their
and therefore was the more careful to translate into  conversation with Philip, had induced him to believe
Greek the Hebrew, Chaldee, or Syriac names, given  on Jesus, by showing him how the predictions of
for a special purpose, whereof they were express- the law and the prophets were fulfilled in him, a
ive. And there was the greater reason for doing  method which, perhaps, Jesus himself had takenr to
so in the two cases occurring in this and the pre- confirm Peter and Andrew, Philip's instructers, in
ceding verse, as the Greek names were become fa- the good opinion they had conceived of him, by,
miliar to the Asiatic converts, who were unac- means of the testimony which their master, John the
quainted with the oriental names. The sacred wri- Baptist, had given concerning him." Can any good
ter had a two-fold view in it: 1st, To explain the  thing come out of Nazareth?-A proverb, by which
import of the name; 2d, To prevent his readers the rest of the Israelites ridiculed the Nazarenes.
from mistaking the persons spoken of. They all Nathanael, on this occasion, applied it the rather,
knew who, as well as what, was meant by Xptror, because the Messiah's nativity had been determined
Christ, but not by the Hebrew word, Messiah. In  by the Prophet Micah to Bethlehem. As if he had
like manner, they knew who was called Peter, but said, Have we ground from Scripture to expect the
might very readily have mistaken Cephas for some Messiah, or any eminent prophet, from Nazareth'
other person."-Campbell.                        As Nathanael was a native of Galilee, it appears from
Verses 43, 44. The day following-The next to  hence that the Galileans themselves had but an ill
that last mentioned, on which he met with Peter; opinion of Nazareth, as worse than the rest of that
Jesus would go forth into Galilee-And there enter country; and, indeed, by the figure its inhabitants
on his public ministry; and findeth Philip-Whom  make in the evangelists, they seem to have deserved
he intended to choose to be one of his apostles; and  it. Philip saith, Come and see-Come talk with him
saith to him, FolloP w me —Which he accordingly did, thyself, and ththou wilt soon be convinced thathe is the
being secretly influenced by Christ's grace. When  Messiah. How cautiously should we guard against
a                                                              525




Christ's interview with Nathanael,        ST. JOHN.                  an Israelite without guile.
A.M. 4037. anygood thingcome outof-Nazareth?  Rabbi, ithou art the son of God; A.M. 4034.
A. D. 33.                                                                            A. D. 30.
Philip saith unto him, Come and see. thou art k the King of Israel.
47 Jesus saw Nathanael coming to him, and   50 Jesus answered and said unto him, Besaith of him, Behold h an Israelite indeed, in  cause I said unto thee, I saw thee under the figwhom is no guile!                              tree, believest thou? thou shalt see greater things
48 Nathanael saith unto him, Whence know- than these.
est thou me?  Jesus answered and said unto   51 And he saith unto him, Verily, verily, I
him, Before that Philip called thee, when thou  say unto you, 1Hereafter ye shall see heaven
wast under the fig-tree, I saw thee.            open, and the angels of God ascending and
49 Nathanael answered and saith unto him, descending upon the Son of man.
h Psa. xxxii. 2; lxxiii. 1; Chap. viii. 39; Rom. ii. 28, 29; ix. 6. xix. 3.-I Gen. xxviii. 12; Matt. iv. 11; Luke ii. 9,13; xxii.
i Matt. xiv. 33. —k Matt. xxi. 5; xxvii. 11, 12; Chap. xxiii. 37; 43; xxiv. 4; Acts i. 10.
popular prejudices! When these had once possess- Thou shalt see greater things than these-Greater
ed so honest a heart as even that of Nathanael, they  instances of my power and knowledge, consequently
led him to suspect the blessed Jesus himself for an  more remarkable proofs of my mission.  Verily,
impostor, because he had been brought up at Naza- verily, I say unto you-" There is no doubt that
reth. But his integrity prevailed over that foolish  these words are to be taken for a solemn affirmation,
bias. and laid him open to the force of evidence, in which it was observable that John has constantly
which a candid inquirer will always be glad to admit, repeated the acn1v, verily, while it is only mentioned
even when it brings the most unexpected discoveries. once by the other evangelists; and this we may
Verses 47-51. Jesus saw  Nathanael coming-  suppose him to have done, either to excite the greater''Nathanael, being a man of a candid disposition, attention, or in a more emphatical and stronger
resolved to go and converse with Jesus, that he might manner to assert the truth, not only of the thing
judge with the more certainty concerning his pre- affirmed, but of the person who affirms it. For as
tensions. He was coming therefore with Philip on  amen in the Hebrew signifies truth, (Isa. 1xv. 16,) so
this errand, when Jesus, who knew his thoughts, hon- Christ, as being the true and faithful witness, is
oured him with the amiable character of a true Israel- called the Amen, Rev. iii. 14. This repeated asseite, in whom there was no guile-A plain, upright, veration, therefore, may be considered as an intimahonest man, one free from hypocrisy, and open to  tion to us, not only that the saying, unto which it is
conviction; one who not only derived his pedigree  prefixed is true, but that we must regard it as profrom Abraham, but who inherited his virtues." —Mac- ceeding from the true and faithful witness."-Dodknight. Nathanael saith, Whence knowest thou me dridge. Hereafter you shall see heaven open, and
-I am a perfect stranger to thee; how then canst the angels of God ascending, &c.-Ye shall see the
thou know my character? Jesus answered-I am  whole frame of nature subject to my commands, and
not so entire a stranger to thy character as thou art such a surprising train of miracles wrought by me,
ready to suppose; nor do I take it from uncertain  in the whole course of my succeeding ministry.
report. Before that Philip called thee, when thou  with such remarkable interpositions of Providence
wast alone under the fig-tree, Isawz thee-As ifhe had  in my behalf, as will not only leave you no room to
said, I was present in spirit to observe what passed  doubt of my mission from God, but will make it
in that secret retirement. I know how well thou  appear as if heaven was opened, and all the angels
deservest the testimony which I have now borne to  of God were continually, (as they appeared in a
thine integrity. Nathanael was so struck with this vision to Jacob, Gen. xxviii. 12,) ascending and deexpress reference to what he was certain none could  scending to wait upon the Son of man, and to receive
know but God and his own conscience, that all his and execute his orders. Or, if we understand the
prejudices were at once removed; and he imme- prediction more literally, we may, with Dr. Hamdiately replied, Rabbi, thou art the Son of God, &c. mond, refer it to Christ's ascension, when the
-So he acknowledges more than he had heard from  heaven was opened to receive him, and the angels
Philip: he makes a confession both of the person  came down from thence to wait on him, and ascendand office of Christ. Happy they that are thus ready  ed after him. The appearance of an angel in his
to believe, swift to receive the truth and grace of agony might also be referred to, and of those who
God! Just thus the woman of Samaria argued, waited on him at his resurrection, and so he may be
(chap. iv. 29,) Come see a man who told me all things considered as referring his disciples to the greatest
that ever Idid: is not this the Christ?-Which plain- of his miracles, his resurrection from the dead, by
ly intimates, that they supposed the Messiah would  which the truth of his mission was put beyond
be endowed with the most perfect knowledge, and  all'doubt. And even his second and glorious comhave the gift of prophecy in the highest degree. ing may be included, or, as some think, may be
Because I said, Isaw thee underthefig-tree, believ- principally intended; as if.he had said, "'All who
est thou-Dost thou believe me to be the Messiah, believe on me now, in my state of humiliation, shall
because of the supernatural knowledge of thy charac- hereafter see me come in my glory, and all the an
ter and secret actions which I have now discovered? gels of God with me."
526                                                              a




Jesus attends a marriage-feast          CHAPTER II.                        in Cana of Galilee.
CHAPTER II.
Here, (1,) Christ attends a marriage-feast in Cana of Galilee, and miraculously changes water into wine, 1-11. (2,) After
a short stay at Capernaum, he attends the passover at Jerusalem, and drives the traders out of the temple, 12-17. (3,) He
vindicates his conduct, and foretels his death and resurrection, 18-22. (4,) He avoids trusting himself with pretended
believers, 23-25.
A. M. 4034. AND    the third dlay there was a   2 And both Jesus was called, and A. M.4034.
A. D. 30.                                                                              A. D. 30.
marriage in a Cana of Galilee; his disciples, to the marriage.
and the mother of Jesus was there.                3 And when they wanted wine, the mother
* Second Sunday, Epiphany, gospel, verse 1 to verse 12.         a Josh. xix. 28.
NOTES ON CHAPTER II.                 been fully evinced by critics from the best authoriVerses 1, 2. And the third day-Namely, after ties. We find in this gospel, (chap. xix. 26,) our
Christ's.coming into Galilee, and discoursing there  Lord addressing his mother by this title, on a very
with Nathanael, as related above; there was a mar- moving occasion, on which he showed her the most
riage in Cana-A town which originally belonged  tender affection and regard. What have I to do with
to the tribe of Asher, Josh. xix. 28. There were two  thee?-Or rather, What hast thou to do with me?
other towns of the same name, one in the tribe of namely, to direct me when and how my miracles
Ephraim, the other in Ccelo-Syria; and the mother are to be wrought. The original expression, Trt Epot
of Jesus was there-It being probably a marriage Iat cot, is rendered by some, What is this to me and
of a near relation, or an intimate friend of hers. thee? namely, that they want wine: What conThis may be inferred from Mary's being not only  cern is it of ours? it does not belong to us to provide
present at the feast, but concerned about supplying  necessaries for this feast. But Jesus, says Dr. Dodthe company with wine. As Mary here is spoken  dridge, " was of so benevolent a temper, and Mary
of alone, it may be reasonable to conclude that seems to have been so far concerned as a relation,
Joseph was now dead, and that he did not live to the  that it does not appear this would have been a proper
time when Jesus entered on his public ministry, reply. The words seem rather to be intended as a
especially as he is nowhere mentioned in the gospel rebuke to Mary, and it was surely expedient she
history afterward. And both.7esus was called-That should know that Jesus was not, upon such odcais, was invited to the marriage; and his disciples-  sions, to be directed by her. And nothing is more
Namely, the two that had followed him from the  evident than that the phrase, in other places, has the
banks of Jordan, with Peter, Philip, and Nathanael. meaning that our version gives it."  Thus also Dr.
And Jesus, not affecting the austerities which be- Campbell: " It was, no doubt, our Lord's intention
came the character and ministry of John the Bap- in these words gently to suggest, that in what contist, freely accepted of the invitation. For he did  cerned his office, earthly parents had no authority
not come to take away human society, but to sanc- over him. In other things he had been subject to
tify it.                                        them."  To translate the clause, What is it to me
Verses 3, 4. And when they wanted wine-It is and thee? "at first sight appears preferable to other
probable that, in consequence of its being known  versions, because the most literal. But, as Bishop
that Jesus would be present at this feast, a greater Pearce well observes, had that been the evangelist's
resort of company came than was expected, and  meaning, he would have written, rt rpof eae Kaa oe;
that this occasioned a failure of the wine. The  as in chap. xxi. 23, Tt irpog be, what is that to thee?
mother of Jesus saith unto him, They have no wine  and Matt. xxvii. 4, rT npor Deag, wvhat is that to us?"
-Some infer from this application which she made  He observes, further, that the common version suits
to Jesus, that she had either seen some of his miracles the phrase in every place where it occurs; and that
in private, or had received from him some hint of the other conveys a worse sense, a sense not suithis intentions of working one now. For, without able to the spirit of our Lord's instructions, as "not
supposing the one or the other of these, one can  favouring that tender sympathy, which his religion
hardly imagine why she should thus apply to him on  so warmly recommends, whereby the interests and
this occasion: for, doubtless, she knew, both that he  the concerns of others, their joys and their sorrows
had not money to buy a quantity of wine, and that are made our own." Mine hour is not yet comeif he had, it would not have been proper for him to  "The season of my public ministry in this country
have done it, as it must have been interpreted as an  is not yet come. Before I work miracles in Galilee,
affroht to the bridegroom. But the supply that she  I must go into Judea and preach, where the Baptist,
expected from him was undoubtedly by his working  myforerunncr,hasbeenpreparingmyway." So Macof a miracle; and it is plain, from her direction to  knight. Or, he may speak of the timne when he inthe servants afterward, that, notwithstanding the  tended to perform the miracle desired by his mother;
rebuke she justly met with, yet she had still a for which the proper moment, though very near, was
view to this. Jesus saith unto her, Woman-Using a not yet quite come. Some translate the clause interplainness of language, suited to the simplicity of rogatively, Is not mine hour come? the season of
those ages and countries. For that this compellation  my public ministry, at which period thy authority
was not in those days accounted disrespectful, has   over me ends? Upon the whole, our Lord's answer
a                                                               527




Jesus, at a marriage-feast:              ST. JOHN.                       turns water into wine.
A. M. 4034. of Jesus saith unto him, They have  with water.  And they filled them  A. M. 4034.
A. D. 30.                                                                             A. D. 30.
-. no wine.              *             up to the brim.
4 Jesus saith unto her, b Woman,' what  8 And he saith unto them, Draw  out now,
have I to do with thee? d mine hour is not yet and bear unto the governor of the feast.  And
come.                                          they bare it.
5 His mother saith unto the servants, What-   9 When the ruler of the feast had tasted f the
soever he saith unto you, do it.                water that was made wine, and knew  not
6 And there were set there six water-pots of  whence it was, (but the servants which drew
stone, e after the manner of the purifying of  the water knew,) the governor of the feast
the Jews, containing  two or three  firkins called the bridegroom,
apiece.                                          10 And saith unto him, Every man at the
7' Jesus saith unto them, Fill the water-pots  beginning doth set forth good wine; and when.                                        _.
b Chap. xix. 26. --  2 Sam. xvi. 10; xix. 22.  d Chap. vii. 6.  e Mark vii. 3.-f Chap. iv. 46.
to his mother was not in the least disrespectful, nor were probably Greeks) must have referred to it, as
did she consider it as implying a denial of her re- best known in that country. There are other supquest, as is evident from the temper with which she  positions made, but hardly any thing more than
received it, and from her desiring the servants (verse  conjecture has been advanced in favour of ally of
5) to wait on him, and to execute his orders punctually. them. It ought not to be dissembled, that in most
Marty writers have interpreted this rebuke of our of the explanations which have been given of the
Lord as being given in his prophetic spirit, as a passage, the quantity of liquor appears so great as to
standing testimony against that idolatry which he reflect an improbability on the interpretation."  The
foresaw after ages would superstitiously bestow  doctor observes, however, that the English translaupon his mother, even to the robbing him of the  tion is more liable to this objection than his version,
right and honour of his alone mediatorship and  thefirkin containing nine gallons, whereas the bath
intercession.                                   is commonly rated at seven and a half, and, accordAerse 5. His mother-Either gathering from his ing to some, but four and a half; in which case the
answer, or from something he said to her which the  amount of the whole is but half of what the English
evangelists have not recorded, that he would perform  translation makes it. The quantity thus reduced, he
something extraordinary; saith unto the servants, thinks, will not be thought so enormous, considering
Whatsoever he saith unto you, do it-Obey his orders  1st, The length of time, commonly a week, spent in
immediately and exactly, for he may have reasons feasting on such occasions, and the great concourse
for them beyond what you imagine. Hereby she  of people which they were wont to assemble. To
declares her expectation of his performing some  this may be added, that whatever the quantity of
mighty work, in answer to what she had suggested  water contained in these water-pots might be, there
to him; and prescribes a rule, which it would be  is no proof that our Lord turned the whole of it into
well if every servant of Christ would invariably  wine, or that he turned into wine any of it, any
observe, Whatsoever he saith unto you, do it, not otherwise than as it was drawn out.
questioning the reasonableness of the command, or   Verses 7-10. Jesus saith unto them-After some
its fitness to accomplish the end proposed, but im- convenient pause, that the failing of the wine might
plicitly obeying whatever is manifestly a precept of be the more observed; Fill the water-pots with
Christ.                                         water-Choosing, for wise reasons, to make use of
Verse 6. There were six water-pots of stone-  these rather than the vessels in which the wine had
Which were placed there, some of them  for the  before been contained: one of which reasons might
cleansing of cups and tables, &c., and others for such  be to prevent any suspicion that the tincture or taste
purifications as required the immersion of the whole  of the water was in any degree derived from any
body; after the manner of the purifying of the remainder of wine in the vessels. Draw out now,
Jews —Vho were accustomed to purify themselves  and bear unto the governor-" Among the Greeks,
by frequent washings, particularly before eating; Romans, and Jews, it was usual, at great entertaincontaining two or three firkins apiece-A large  ments, especially marriage-feasts, to appoint a master
quantity, but exactly how much, is not now easy to  of ceremonies, who not only gave directions conbe ascertained. The original word, /'erp/raf, here  cerning the form and method of the entertainment,
used, is translated by Dr. Campbell baths, because  but likewise prescribed the laws of drinking. Jesus,
the Hebrew measure, bath, is thus rendered in the  therefore, ordered the wine which he had formed
Septuagint, 2 Chron. iv. 5. He acknowledges, how- to be carried to the governor of the feast, that by his
ever, that this is not a decisive proof that it ought to judgment passed upon it, in the hearing of all the
be so rendered: but says, "I have not found any  guests, it might be known to be genuine wine of the
thing better in support of a different opinion. Some best kind."' When the ruler of the feast had tasted
think, — that as     aserp7rrt was also the name of an Attic  the water that was made wine, &c.-The governor
measure; the evangelist (most of whose readers'l of the feast, on tasting thewine, being highly pleased
528                                                              a




After turning water into wvtne,         CHAPTER II.                   Jesus goes up to Jerusalem.
A. t. 4034. men  have  well drunk, then  that 1 12 ~ After this he went down to A.M. 4034.
A. D. 30.                                                                               A D. 30.
which is worse: but thou hast kept Capernaum, Ie, and his mother, and
the good wine until now.                         h his brethren, and his disciples; and they conil This beginning  of miracles did  Jesus  tinued there not many days.
in  Cana  of Galilee, g and manifested forth   13 ~ i And the Jews' passover was at hand,
his  glory;  and  his  disciples believed  on  and Jesus went up to Jerusalem,
him.                                              14 k And found in the temple those that sold
g Chap. i. 14.-h Matt. xii. 46.-  i Exod. xii. 14; Deut. xvi.
1, 16; Verse 23; Chap. v. 1; vi. 4; xi. 55.      kMatt. xxi. 12; Mark xi. 15; Luke xix. 45.
with its flavour and richness. but not knowing how  manner, that his fame was spread over all the neighit had been procured, addressed himself to the bride- bouring country; and his disciples believed on him
groom, in the hearing of all the guests, and, cor- -Namely, more steadfastly than before. Being the
mending the wine, as far preferable to what they  first miracle they had ever seen Jesus perform, it
had been drinking, praised him for the elegance of tended not a little to the confirmation of their faith.
his taste, and for his civility, in giving the company    Verses 12, 13. After this he went down to Caperbetter wine during the progress of the entertainment naum —A city that lay near the north part of the
than at the beginning of it, which showed that he  sea of Galilee, and on the south border of the land
did not grudge the quantity they might use. This of Naphthali. See note on Matt. iv. 13. Here Christ
declaration of the governor, no doubt, surprised the  and his disciples continued but a short time, the
bridegroom, who knew nothing of the matter, and  passover of the Jews being at hand, which Jesus,
occasioned an inquiry to be made about it. It is who was made under the law, and maintained a rereasonable, therefore, to suppose, that the servants ligious regard to its ceremonial, as well as its moral
were publicly examined, and the company received  precepts, would not neglect attending: thus teaching
an account of the miracle from them. For it is ex- us by his example a strict observance of all divine
pressly said, that by it Jesus manifested his glory, institutions, and a diligent attendance on religious
that is, demonstrated his power and character, to  assemblies. As the evangelists have not informed
the conviction of the disciples, and of all the guests. us how many passovers happened between the. bapThe expression in the tenth verse, o rav jezva(o'at, tism and death of Christ, or during the course of
here rendered, when men have wuell drunk, though  his public ministry, learned men have been much
it may sometimes signify to drink to excess, yet divided in their opinions on the subject. Butby far
frequently in Scripture, and sometimes in other the greater part have supposed there were four,
writings, denotes no more than to drink sufficiently, reckoning this the first; the feast mentioned John
or to satisfaction: and " it would be very unjust and  v. 1, the second; the passover spoken of John vi. 4,
absurd to suppose it implies here, that these guests  as the third; and that at which Christ suffered, the
had already transgressed the rules of temperance. fourth. But there are others of a different opinion.
None can seriously imagine the evangelist to be so  The celebrated Sir Isaac Newton reckons five; the
destitute of common sense as to represent Christ as first, this which is now before us; the second, acdisplaying his glory by miraculously furnishing the  cording to him, happened four months after Christ's
company with wine to prolong a drunken revel. It discourse with the woman of Samaria, John iv. 35;
is much more reasonable to conclude, that it signifies the third, a few days before the story of the disciples
here, (as it does Gen. xliii. 34; Cant. v. 1; Hag. i. 6, rubbing the ears of corn, Luke vi. 1; the fourth, a
in the Septuagint,) only to drink so freely as inno- little after the feeding of the five thousand; and the
cently to exhilarate the spirit. And even this, per- last, at the time of our Lord's crucifixion.
haps, might only be the case with some of them, and    Verse 14. And found in the temple those that sold
particularly not of those who, drawn by a desire to  oxen, &c. —Used for sacrifice. It seems the officers,
converse with Jesus, might be but lately come in."  whose province it was to take care of the temple,
— Doddridge.                                     permitted a market of these animals, and other things
Verse 11. This beginning of miracles did Jesus, necessary for sacrifice, to be kept in the court of the
&c.-Grotius supposes the meaning to be, that this  Gentiles, in order that the worshippers might be
was the first miracle wrought at Cana, another being  supplied with victims requisite for the altar. The
afterward mentioned, John iv. 46.  But it is plain  consequence of which was, that there was often such
there must have been a long series of miracles a bustle and confusion there, that the proselytes who
wrought here to justify such a manner of speaking, came to worship could not but be much disturbed in
which doth not at all appear to have been the case. their devotions; as the reader will easily believe,
The sense of the expression seems much rather to  when he is informed that, according to Josephus,
be, that this was the first of Christ's public miracles; " no fewer than two hundred and fifty-six thousand
for probably the necessities of the family might five hundred victims were sometimes offered at one
sometimeshave engaged him to have done something  passover. But the abuse did not rest here'  fr- it is
miraculous in private for its relief. And manifested  generally supposed that the priests let out this part
forth his glory-And that in such an illustrious of the temple for profit, and that the sellers, to enaVOL. I.              ( 34)                                          529               a




Jesus drives the traders                 ST. JOHN                             out of the temple.
A. M. 4034. oxen, and sheep, and doves, and the  these things hence: make not Imy A. M. 4034
A. D. 30.                                                                             A.D. 30
changers of money, sitting:           Father's house a houseof merchandise.
15 And when he had  made a scourge of   17 And his disciples remembered that it was
small cords, he drove them all out of the tem- written, m The zealof thy house hath eatenmeup.
ple, and the sheep, and the oxen; and poured   18 ~ Then answered the Jews, and said unto
out the changers' money, and overthrew the  him, nWhat sign showest thou unto us, seeing
tables;                                         that thou doest these things?
16 And said unto them that sold doves, Take   19 Jesus answered and said unto them, o Del Luke ii. 49. —-m Psa. 1xix. 9.  n Matt. xii. 38; Chap. vi. 30.  o Matt. xxvi. 61; xxvii. 40; Mark xiv. 58; xv. 29.
ble themselves to pay the rent- of their shops and  self to great danger, by turning out a body of factious
stalls, demanded an exorbitant price for their cor- men, whom the priests and rulers supported. On
modities. Nay, it is said that the priests and Levites this occasion, therefore, they called to mind, Psa.
very often sold the animals they had received for lxix. 10, The zeal of thy house hath eaten me up
sacrifices to the dealers in cattle, at a lower rate, that -Imputing their Master's action to such a concern
they might sell them again with profit; so that the  for the purity of God's worship, as the psalmist of
same sacrifices were often sold to different persons, old was animated by. The truth is, it certainly was
and the spoils, or gain of them, were divided between  an evidence of a very extraordinary zeal indeed; i
the priests and the salesmen. In order to expedite  zeal nothing inferior to that for which the prophets
this traffic, there were money-changers at hand, who  were famed.
gave the Jews who came from foreign countries the    Verses 18-22. Then answered the Jews —" A fact
current money of Judea, in lieu of the money of so public and remarkable as that just meitioned, could
the countries from whence they came; and for this not but immediately come to the knowledge of the
service they took apremium, which, upon the whole, priests and rulers of the Jews, whose supreme
became very considerable. Thus was the temple  council sat in a magnificent chamber belonging to
profaned by the avarice of the priests, and literally  the temple;" some of them, therefore, said unto
made a den of thieves. When our Lord viewed this him, What sign showest thou unto us, seeing thou
scene of iniquity, we need not wonder at his indig- doest these things-That is, to prove thyself aunation; for it was an honest zeal, which showed his thorized and commissioned to do them? This they
high regard to religion, and his implacable enmity to  ask because it belonged only to the magistrate, as
vice; while, at the same time, it illustrated the cha- being God's minister and vicegerent, or to a prophet,
racter given of him by Malachi, (chap. iii. 1,) and es- to reform abuses in God's worship. The authority
tablished the pretensions he made of being the  of the magistrate theyknew Christ had not, for actmessenger mentioned by that prophet."  See Jose- ing as he had done; and if he alleged that he acted as
phus, Bell., vi. 9, and note on Matt. xxi. 12, 13.  a prophet, they require him to give them proof of his
Verses 15-17. And when he had made a scourge  being such, by some miracle or prediction, to be acof small cords —EKaXotvtwv, ofrushes, rather, which  complished before their eyes. But was not the
he found strewed on the ground.  This circum- thing itself a sufficient sign? His ability to drive
stance, seemingly slight, was inserted to show that so many from their posts, without opposition, was
the instrument could not be the cause of so wonder- surely a proof of his authority to do it: he that was
ful an effect as is here mentioned. He drove them  armed by such a divine power, must have been armall out-Namely, out of the court of the temple; ed with a divine commission. The truth is, they
both the sheep and the oxen-Though it does not required a miracle to confirm a miracle! This unappear that he struck even them, much less any of reasonable demand Jesus did not think proper to
the men. But a terror from God, it is evident, fell grant them; but refers them to the miracle of his
upon them. And poured out the changers' money-  resurrection: which, however, he does in such
Upon the ground; and overthrew the tables-At obscure terms, as prejudiced minds could not underwhich they were sitting. And said to them that stand, till the prediction was cleared and explained
solddoves, Take these things hence-Greek, ravra, by the event. Jesus answered, Destroy this temple
the cages wherein the pigeons were exposed to sale, -Pointing probably to his body, which, with the
pointing to them. Make not my Father's house a  greatest propriety, he called a temple, on account
house of merchandise-Make not the temple, which  of the divinity residing in it. By a like figure'of
is dedicated to the worship of God, a place for car- speech, the apostle calls the bodies of believers the
rying on low traffic. It is remarkable, that the guilty  temples of God. When Christ said, Destroy this
persons did not offer to make the least resistance; temple, he meant, You will be permitted to destroy
probably, a consciousness of guilt restrained them, it, and you will destroy it: for at the very beginning
or the wonderful things which Jesus had performed  of his ministry he had a clear foresight of all his
at this festival, though not recorded, with the influ- sufferings, and of his death at the end of it; and yet
ence of Christ's -miraculous power on their minds, he went on cheerfully in his work. Observe, reader,
made them afraid to resist him. Nevertheless, in  our Lord spake thus to them in parables because
the apprehension of the disciples, he exposed him- they were willingly ignorant, and shut their eyes
530                                          (34*)               a




Many believe in Christ, who              CHAPTER II.                knows the hearts of all men.
A. M. 4034. stroy this temple, and in three days scripture, and the word which Jesus A. M. 4034.
A. D. 30.                                                                              A.D. 30.
I will raise it up.                   had said.
20 Then said the Jews, Forty and six years   23 ~[ Now, when he was in Jerusalem at the
was this temple in building, and wilt thou rear passover, in the feast-day, many believed in his
it up in three days?                           name, when they saw the miracles which he did.
21 But he spake P of the temple of his body.    24 But Jesus did not commit himself unto
22 When therefore he was risen from  the them, because he knew all men,
dead, q his disciples remembered that he had   25 And needed not that any should testify
said this unto them: and they believed the  of man: for r he knew what was in man.
P Col. ii. 9; Heb. viii. 2; 1 Cor. iii. 16; vi. 19; 2 Cor. 9; Matt. ix. 4; Mark ii. 8; Chap. vi. 64; xvi. 30; Acts i. 24;
vi. 16.-q Luke xxiv. 8.  r 1 Sam. xrvi. 7; 1 Chron. xxviii. Rev. ii. 23.
against the clear light issuing from his life, his doc- disposition, we may believe, they would not hesitate
trine, and his miracles. For they that will not see  to include the years in which the work was intershall not see; but shall stumble and fall, and be rupted, among the years employed in building."broken, and snared, and taken, Isa. viii. 14, 15. Campbell. But he spake of the templeof his body
Accordingly, the figurative speech here used by our — And therefore they were entirely mistaken as to
Lord, proved such a stumbling-block to them, that the sense of what he said; When, therefore, he was
it was produced in evidence against him at his trial, risenfrom the dead-Just on the third day after his
to prove him a blasphemer, Matt. xxvi. 60, 61. Had  crucifixion; his disciples remembered that he had
they, in humility, asked him the meaning of what said this —Which, when they heard him utter it,
he said, he would have informed them, and it I they did not at all understand; and they believed the
would have been a savour of life unto life to them; Scripture, &c.-As they believed the Scriptures,
but they resolved to cavil, and it proved a savour which predicted the Messiah's death, so they believof death unto death. They that would not be con- ed the more firmly in their Master on account of this
vinced were hardened, and the manner of the prophecy, which, by foretelling his resurrection so
expression of this prediction occasioned the accom- long beforehanid, rendered that event, when it happlishment of the prediction itself. In his saying, pened, a most illustrious proof of his mission from
In three days I will raise it up-Our Lord not only  God. Dr. Campbell translates the clause, They unforetold his resurrection, but that it should be effect- derstood the Scripture, and the word which Jesus
ed by his own power. There were others that were  had spoken; observing, that the word rt-evetv, in
raised at different times from the dead, but Christ the sacred writers, sometimes signifies, not so much
was the only person that ever raised himself! They, to believe, as to apprehend aright. "In this sense,
supposing that he spake of the temple in which they  it is once and again employed by this writer in parwere standing, replied, Forty and six years was ticular. It is not intimated here, that the disciples
this temple in building —Dr. Lightfoot computes did not, before this time, believe the Scriptures, or
that it was just forty-six years from the founding of their Master's word: but that they did not, till now,
Zerubbabel's temple, in the second year of Cyrus, rightly apprehend the meaning of either, in relation
to the complete settlement of the temple service, in  to this subject. Another instance of this application
the thirty-second year of Artaxerxes. The original of the verb rwtrs-v, we have chap. iii. 12."
expression, however, tKco6odoy0? 6O vaog 8rot, instead of,   Verses 23-25. When he was in Jerusalem, in the
was this temple in building, is translated by Dod- feast-day-Or rather, during the feast, as ev r.n eopr,,
dridge, Heylin, and Worsley, hath been building, should undoubtedly be translated: that is, during all
"proceeding on the supposition, that those who  the days of the solemnity; many believed in his
made this reply alluded to the additional buildings name-Were inwardly persuaded that he was the
which the temple had received, and which had been  Messiah, or, at least, that he was a teacher sent from
begun by Herod, and continued by those who suc- God; when they saw the miracles which he didceeded himnin the government of Judea, to the time  This, as well as John iii. 2, and iv. 45, plainly refers
then present. But let it be observed, that the Jews to some miracles wrought by Christ, the particulars
never did, nor do to this day, speak of more than  of which are not transmitted to us. But Jesus did
two temples possessed by their fathers; the first not comanit himself unto them —Did not repose such
built by Solomon, the second by Zerubbabel. The  confidence in the sincerity of their profession of
great additions made by Herod, were considered as faith in him, or in their fidelity, courage, or wisdom,
intended only for decorating and repairing the edi- as to discover himself to be the Messiah. Because
fice, not for rebuilding it; for, in fact, Zerubbabel's he knew all men-Had perfect knowledge of their
temple had not then been destroyed. Nor need we, dispositions; and needed not that any should testify
I think, puzzle ourselves to make out exactly the  of man-To give him any information concerning
forty-six years spoken of. Those men were evi- the character of any man, though ever so much a
dently in the humour of exaggerating, in order to  stranger to him; for he knew what was in manrepresent to the people as absurd what they had im- By an immediate and unerring penetration, he knew
mediately heard advanced by our Lord. In this what was in the heart of every man; and conse
a                                                               531




Jesus converses with Nicodemzs,             ST. JOHN.                     one of the Jewish ruters.
quently knew, that those people had such gross  men, and did not erect a secular empire. Let us learn
notions of the Messiah's kingdom, that there was no  hence, not rashly to put ourselves into the power of
room for him to confide in them: or, he knew that others.  Let us study a wise and happy medium,
the faith of many of them had not yet advanced to a  between universal suspiciousness, and that easiness
full conviction; and foresaw anat they would quickly  and openness of temper which would make us the
fall off, when they found he was rejected by the great property of every pretender to kindness and respect
CHAPTER III.
In this chapter we have, (1,) Our Lord's conference with Nicodemus, in the forner part of which he states the nature and
necessity of regeneration, 1-10; and in the latter part shows the design of his coming into the world, and the absolute
necessity of faith in him, 11-21. (2,) John the Baptist's discourse with his disciples concerning Christ, in which is contained his last testimony to him, occasioned by a dispute about his baptism, and that administered by Christ; 22-36
A. M. 4034. T  HERE * was a man of the Phari-  can  do  these  miracles  that thou A. M. 4034.
A. D. 30.                                                                                 A. D. 30.
sees named Nicodemus, a ruler  doest, except c God be with him.
of the Jews:                                        3 Jesus answered and said unto him, Yerily,
2 a The same came to Jesus by night, and  verily, I say unto thee, d Except a man be
said unto him, Rabbi, we know  that thou  born'.again, he cannot see the kingdom  of
art a teacher come from  God: for b no man  God.
- Trinity Sunday, gospel, verse 1 to verse 16.-a Chap. vii.   c Acts x. 33.-.....d Chap. i. 13; Gal. vi. 15; Tit. iii. 5; James
50; xix. 39.-b Chap. ix. 16, 33; Acts ii. 22.      i. 18; 1 Pet. i. 23; 1 John iii. 9.-1 Or, from above.
NOTES ON CHAPTER III.                  teacher comefrom God. His miracles were his creVerses 1, 2. There was a man of the Pharisees-   dentials. The course of nature could not have been
Belonging to the sect so called. What is here re- altered, but by the power of the God of nature, who,
lated, doubtless, occurred while our Lord was attend- we are sure, is the God of truth and goodness, and
ing at Jerusalem to keep the passover, as is mentioned  would never set his seal to a lie or a cheat. Nicoin the latter part of the preceding chapter: a ruler  demus's acknowledgment, that Jesus was a teacher
of the.Jews —A member of the great council, termed  come from God, and his applying to him under that
the sanhedrim, John vii. 50.  The same came to  character, implied that he came with a desire to reJes-us-With desire of receiving instruction from  ceive from Christ's own mouth a particular account,
him  in divine things, but came privately, and by  both of the doctrine which he taught, and of the
night-Through shame, and fear of his brethren of kingdom which he declared God was about to erect.
the council, who from the very beginning of Christ's  Our Lord's answer intimates, that he either expressministry were his enemies. And said unto him, 1y made, or secretly intended, such an inquiry; and
Rabbi-Giving him the title of respect with which  it is impossible to enter into the beauty of the folit was usual to address the Jewish doctors; we know  lowing discourse without considering the matter in
that thou art a teacher come from  God-Namely, this light.
with an extraordinary commission. It is probable    Verse 3. Jesus answered-Jesus, knowing the
that the expression, we know, signifies no more  prejudices Nicodemus laboured under, both as a Jew
here than it is known, for, as Dr. Whitby justly ob- and a Pharisee, judged it necessary immediately to
serves, Nicodemus could not say with truth, that his  acquaint him with the absolute necessity of expebrethren, the Pharisees and rulers, knew Christ to  riencing a thorough change, both of his heart and
be a teacher come from God; for it appears from  life, to be wrought by divine grace; a change so
chap. vii. 48, that none of them  believed on him. great as might appear like coming into a new world
For no man can do these miracles that thou doest- by a second birth, and would bring the greatest and
Miracles so beneficial and divine; except God be  most learned men to the simplicity, teachableness,
with him-In an extraordinary manner, investing  and humility of little children, see Matt. xviii. 3.
him with power from on high. Here, 1st, We are  He therefore said unto him, Verily, verily, I say
assured of the truth of Christ's miracles, and that unto thee-I declare it with the utmost solemnity, as
they were not counterfeit and fictitious. For Nico- J a truth of the highest importance, that whatever
demnus, a judicious, sensible, inquisitive man, one  great privileges any man may inherit by his natural
that had all the reason and opportunity imaginable  birth or education, or church-fellowship, or by the
to examine them, was so fully satisfied they were  place he occupies, or the rank he holds in civil or
miracles, that he was induced by them  to go con- religious society, or how exact and strict soever
trary to his interest, and the stream of those of his  he may be in ceremonial observances; unless a man
own rank, who were prejudiced against Christ. 2d I be born again, he cannot see-Cannot even have
We are directed what inference to draw from Christ's  just views of, much  less can he enjoy; the kingdom
miracles; we are, therefore, to receive him  as a  of God-On earth or in heaven; can neither be a
532                                                                  a




Jesus shows Nicodemus the                CHAPTER III.               necessity of being born again.
true member of the church militant, nor enter into  birth, the reason may be, that it resembles in some
the church triumphant: nor will thy knowing and  particulars, and may be illustrated by, our natural
acknowledging that I am a teacher come from God, birth. For, 1st, As the natural birth introduces us
avail thee, unless thou experience this second birth. into natural life, in consequence of which, we have
The original expression, eav /uz r'f yevvcm.0 avmoev,  union with, and breathe the air of, this world; so by
may also be rendered, unless a man be born from  the spiritual birth we are introduced into spiritual
above: the sense, however, which our translation  life, have union with God, and breathe the spirit of
gives it, is evidently that in which Nicodemus took  prayer and praise. 2d, The natural birth opens our
it: for he so expresses himself as to show, that he  natural senses, our eyesight, hearing, tasting, &c.,
thought a man could not be born in the manner and thereby discloses natural things; so the spiritual
Christ spoke of, without entering a second time into  birth opens our spiritual senses, and imparts the
his mother's womb. What is added, at verse 5, ex- seeing eye, the hearing ear, the feeling sense, (Heb.
plains what was before undetermined, as to the  vi. 4, 5; 1 Pet. ii. 3,) and thereby manifests to us
original of this birth. The reader must observe, that spiritual things. 3d, The natural birth prepares us
in the following discourse our Lord touches on those  to enjoy natural things, which, without being born
grand points, in which it was of the utmost import- into this world, it is impossible we should enjoy; so
ance that Nicodemus, his brethren, and mankind in  the spiritual birth introduces us to the enjoyment of
general, should be well informed, namely, that no  spiritual things, illumination of mind, renovation of
external profession, no ceremonial observances, or heart, manifestations of the divine favour, communiprivileges of birth, could entitle any to the blessings cations of the Divine Spirit, peace and joy through
of the Messiah's kingdom; but that an entire change  believing, lively hopes of life eternal, and above all,
of heart, as well as of life, was necessary for that fellowship with the Father, and with his Son Jesus
purpose: that this could only be wrought in man by  Christ. 4th, The natural birth introduces us among
the Spirit of God: that every man born into the  men, and, partaking of their nature, as we proceed
world was by nature (verse 6) in a state of depravity  in the course of life, we begin to share in their deand sin, of condemnation and misery; (verses 17-19;)  sires and aversions, hopes and fears, sorrows and
that the free mercy of God had given his Son to de- joys, cares, labours, and pursuits: we hear and underliver them from it, (verses 14-16,) and to raise them  stand, and then begin to converse. In like Cnanner,
to a blessed immortality; that all mankind, Gentiles the spiritual birth introduces us among Christians,
as well as Jews, might share in these benefits pro- true Christians, nor are we only among, but ofthem;
cured by his being lifted up on the cross, and to be  and as we partake of their heavenly and holy nature
received by faith in him; but that, if they rejected  by regeneration, we also soon begin to entertain their
him, their eternal, aggravated condemnation would  views, and manifest affections and dispositions, debe the certain consequence. It is justly observed by  sires and designs, hopes and fears, joys and sorrows,
Di- Owen, "That if regeneration here mean only  similar to theirs: first,- we hear, and then, being imreformation of life, our Lord, instead of making any  proved in knowledge, we speak their heavenly lannew discovery, has only thrown a great deal of ob- guage. 5th, When born into this world we are
scurity on what was before plain and obvious, and  capable of receiving, tasting, and being nourished
known, not only to the Jews, but the wiser heathen." by the food provided for us; so when born of God,
The fact is, as by justification and adoption, a rela- we begin to have an appetite for, and to partake of,
tive change, or a change of state, is signified, the  first the sincere, uncorrupted milk of the word,
person before under guilt being thereby acquitted; adapted to the state of babes in Christ; and then of
the' person before under wrath being taken into  the stronger meat, suited to those of riper age. Hence
favour with God; or, which is implied in adoption, follows a growth in spiritual health and strength,
the person, who was before merely a servant, serv- knowledge, experience, and holiness, till, growing
ing God from fear, and perhaps with reluctance, up into Christ in all things, we arrive at the meabeing thereby made a son and an heir, (see Rom. sure of the stature of his fulness.
viii. 14-17; Gal. iv. 4-7,) so by regeneration, a real   He cannot see the kingdom of God-The common
change is intended; a change of nature, termed  explanation that is given of the wordsee, in this pas(2 Cor. v. 17; Gal. vi. 15) saevt  Krtoat, a new crea-  sage, is, enjoy, share in. Accordingly it is considered
tion; and described, (Eph. iv. 22, 23,) as putting off  synonymous with enter, verse 5. " Though I admit,"
the old man, being renewed in the spirit of our says Dr. Campbell, " in a great measure, the truth of
minds, and putting on the new man, created after this exposition, I do not think it comprehends the
God in righteousness and true holiness. The ground  whole of what the words imply. It is true, that to see
and reason of which doctrine are evident; man by the  often denotes to enjoy, or to suffer, as suits the nafall lost the image of God, especially his moral image, ture of the object seen. Thus, to see death, is used
and without recovering it, without being made pure  for to die; to see life, for to live; to see good days,
in heart and life, he cannot see the Lord, Heb. xii. for to enjoy good days; and to see corruption, for
14; Matt. v. 7; 2 Cor. v. 3. Now this divine image  to suffer corruption. But this sense of the word
begins to be restored to us when we are regenerated, seeing is limited to a very few phrases, of which
and is increased and perfected in and by our sancti- those now mentioned are the chief. I have, not,
fication, termed, (Tit. iii. 6,) the renewing of the however, found an example (setting this passage
Holy Ghost.                                      aside as questionable) of uteLv 6acrtLAeav [seeing a
If it be inquired, why this change is termed a kirngdomn,] for enjoying a kingdom, or partaking
a                                                                533




Jesus teaches Nicodemus the nature       ST. JOHN.                and necessity of regeneration.
A. M. 4034. 4 Nicodemus saith unto him, How    5 Jesus answered, Verily, verily, I A. M. 4034.
A. D. 30.                                                                             A. D. 30.
can a man be born when he is old?  say unto thee, e Except a man be --
can he enter the second time into his mother's born of water, and of the Spirit, he cannot enwomb, and be born?                             ter into the kingdom of God.
e Mark xvi. 16; Acts ii. 38.
therein. I understand, therefore, the word tdetv, to  to think that thou intendest thy words to be taken
imply here, what it often implies, to perceive, to dis- in a literal sense, and yet, I confess, I am at a loss
cern, namely, by the eye of the mind. The import, to know what figurative interpretation to put upon
therefore, in my apprehension, is this: the man who  them. Jesus answered, Except a man be bornis not regenerated, or born again, of water and of He meant likewise begotten, as previous thereto, for
the Spirit, is not in a capacity of perceiving the reign  the original word signifies both, see James i. 18; of
of God, though it were commenced.  Though  water-That is, baptized; and of the Spirit, he canthe kingdom of the saints on the earth were already  not enter into the kingdom of God-Or, in plain
established, the unregenerate would not discern it, terms, Whosoever would become a regular member
because it is a spiritual, not a worldly kingdom, and  of it, he must not only be baptized, but, if he would
capable of being no otherwise than spiritually dis- share its spiritual and eternal blessings, he must excerned. And as the kingdom itself would remain  perience the renewing and sanctifying influences of
unknown to him, he could not share in the blessings the Holy Spirit on his soul, to deliver it from the
enjoyed by the subjects of it, which appears to be the  power of corruption, and to animate it to a divine
import of the expression, (verse 5,) he cannot enter and spiritual life. " To be born of water and of the
the kingdom of God. The two declarations, there- Spirit," says Bishop Hopkins, "may admit of a
fore, are not synonymous, but related;. and the latter double interpretation: for either by water is meant
is consequent upon the former."  Our Lord's words baptism," or it " may denote to us the manner of the
being.represented as spoken in answer to what Nico- Spirit's proceedings in the work of regeneration.
demus had said to him, the doctor thinks the sense  Except a man be born of water, and of the Spirithe gives them makes the connection and pertinency  That is, except he be renewed by the Holy Ghost,
of the whole discourse much clearer. Nicodemus working as water, leaving the same effect upon the
had acquainted our Lord that, on the evidence of his soul in cleansing and purifying it from sinful defilemiracles. he believed him to be a teacher come from  ments, as water doth upon theo body in washing off
God, but made no mention of his being the Messiah, contracted filth. Nor, indeed, is this manner of exor of his reign upon earth; and this interpreter sup- pression strange to the Holy Scripture: for John
poses it is in reference to this defect in his faith, Baptist, speaking of Christ, tells them, that he should
"partly, as it were, to account for his silence on this baptize them with the Holy Ghost, and with fire:
article, and partly to point out to him the proper that is, he should baptize them with the Holy Ghost,
source of this knowledge, that our Lord answers by  working as fire, which eats out and consumes the
observing, that, unless a man be enlightened by the rust and dross of metals," &c. Or, as Dr. Macknight
XSpirit," (implied in being born again,) " he cannot interprets the clause, " Unless a man has a new nadiscern either the signs of the Messiah, or the nature  ture given him by the Spirit, which is being born of
of his kingdom. Augustine is of opinion, that it was the Spirit, and publicly receive the Christian relinecessary thus to humble the spiritual pride of the  gion, when offered to him, (Matt. x. 33,) which is
Pharisee, the conceited superiority to the vulgar in  being born of water, he cannot be a subject of God's
things sacred, which is the greatest obstruction to  kingdom here, nor have a share in his glory hereafdivine knowledge, that he might be prepared for re- ter."  And he justly observes, in a note, " Our Lord
ceiving with all humility the illumination of the  did not mean that baptism is in all cases necessary
Spirit." Dr. Macknight interprets our Lord's answer to salvation; for in the apostle's commission, (Mark
in nearly the same sense with that above stated. His xvi. 16,) notwithstanding faith and baptism  are
paraphrase on it is, " Though the lustre of my mira- equally enjoined upon all nations, not the want of
cles constrains thee to acknowledge, that I am a  baptism, but of faith, is declared to be damning.
teacher comefrom God, thou dost not fully believe  Besides, it should be considered, that this is a mere
that I am the Messiah, and the reason of thy doubt ceremony, which in itself has no efficacy to change
is, that thou dost not find me surrounded with the  men's natures, or to fit them for heaven, and that in
pomp of a temporal prinice. But, believe me, unless  some circumstances it may be absolutely impractia man be renewed in the spirit of his mind, he can- cable. Nevertheless, as the washing of the body
not discern the evidence of my mission, who am  with water in baptism fitly represents the purifica.
come to erect the kingdom of God, consequently  tion of the soul necessary to its enjoyment of heaven,
cannot see that kingdom, cannot enter into it on  this ceremony is very properly made the rite by
earth, neither enjoy it in heaven."             which we publicly take upon ourselves the profesVerses 4. 5. Nicodemus-Exceedingly surprised  sion of the Christian religion, the dispensation preat Christ's declaration; saith, How can a man be paratory to heaven. Wherefore the receiving of
born when he is old —As I now am?  Can he enter, this rite is necessary in all cases where it may be
&c. —As if he had said, It would be perfectlyabsurd  had; the confessing of Christ being oftentimes as
534                                                               a




Jesus teaches Nicodemus                CHAPTER III.                    concerning the new birth.
A. M. 4034.  6 That which is born of the flesh, I whence it cometh, and whither it goeth: A. M. 4034..A. D. 30.                                     is A. D. 30.
is flesh; and that which is born of I so is every one that is born of the Spirit. A.D. 30
the Spirit, is spirit.                            9 Nicodemus answered and said unto him,
7 Marvel not that I said unito thee, Ye must g How can these things be?
be born 2 again.                                  10 Jesus answ6ied and said unto him, Art
8 f The wind bloweth where it listeth, and thou  thou a master of Israel, and knowest not these
hearest the sound thereof, but canst not tell things?
2 Or,from above. —f Eccles. xi. 5; 1 Cor. ii. 11.           g Chap. vi. 52, 60.
necessary as believing on him. If so, persons who  tion is expressed with more energy than it is possible
undervalue water baptism, on pretence of exalting  to give it in those languages which do not admit the
the baptism of the Spirit, do greatly err, not know- same ambiguity."  But "I shall give what appears
ing the Scriptures, nor the commandment of Christ."  to me the purport of verses 7 and 8.'Nor is there,'
Verses 6-8. That which is born of the flesh is as if he had said,'any thing in this either absurd or
flesh-Only flesh, void of the Spirit: or is carnal unintelligible. The wind, which in Hebrew is exand corrupt, and therefore at enmity with the Spirit. pressed by the same word as spirit, shall serve for
And that which is born of the Spirit is spirit-Is  an example. It is invisible; we hear the noise it
spiritual, heavenly, divine, like its author. As if our makes, but cannot discover what occasions its rise or
Lord had said to Nicodemus, Were it possible for a its fall. It is known to us solely by its effects. Just
man to be born again in a literal sense, by entering  so it is with this second birth. The Spirit himself,
a second time into his mother's womb, such a second  the great agent, is invisible; his manner of operating
birth would do no more to qualify him for the king- is beyond our discovery; but the reality of his opedom of God than the first; for what proceeds, and  ration is perceived by the effects produced on the
is produced from parents that are sinful and corrupt, disposition and life of the regenerate."'
is sinful and corrupt as they are; but that which is   Verses 9, 10. Nicodemus answered, How can
born of the Spirit is formed to a resemblance of that these things be?-Christ's explication of the doctrine
blessed Spirit, whose office it is to communicate a  of regeneration, and its necessity, made it no clearer
divine nature to the soul, and to stamp it with the  to him. The corruption of nature, which renders it
divine image. Marvel not, therefore, that I said un- necessary, and the operation of the Spirit, which
to thee-And have declared it as a truth that ye are all renders it practicable, were as great mysteries to him
concerned in; that ye must be born again-Ye Jews, as the thing itself. And though he had acknowthough descendants of Abraham; ye scribes, though  ledged Christ to be a divine teacher, he was unwilllearned in the law; ye Pharisees, though exact in  ing to receive his doctrine when it did not agree
the observance of its ceremonies, and the traditions with his preconceived notions. Thus the things of
of the elders; ye doctors of Israel and rulers of the  the Spirit of God are foolishness to the natural man,
people, notwithstanding your authority in matters  and he is not only estranged from them, but prejucivil and religious, must all be born again in this diced against them. Jesus said, Art thou a master
spiritual sense, since the degeneracy of the human  -o d6acaXog, a teacher, or rather, the teacher, of
nature is of so universal an extent as to be common Israel, as Dr. Campbell renders the expression; obto you all. The wind bloweth, &c.-As if he had  serving, " The article here is remarkable; the more
said, Nor have you any cause to be surprised if there  so, because there does not appear to be a single Greek
be some things in this doctrine of regeneration  copy which omits it. As a member of the sanhewhich are of an obscure and unsearchable nature, drim, Nicodemus had a superintendency in what
for even in the natural world many things are so: concerned religious instruction, and might on that
the wind, for instance, bloweth where it listeth-Ac-  account have been called a teacher of Israel; but
cording to its own nature, not thy will, sometimes  it is probably in order to intimate to us his distinone way, and sometimes another, not being subject guished fame for abilities in this respect, that he is
to the direction or command of man; and thou hear- styled by way of eminence, the teacher." And knowest the sound thereof-And feelest its sensible and  est thou not these things-When so much is everypowerful effects on thy body; but canst not tell where said in the Scriptures of God's circumcising
whence it cometh-Canst not explain the particular men's hearts, creating in them clean hearts, renewmanner of its acting, or where it begins, and where  ing in them right spirits, and of the quickening and
it ceases blowing; for whatever general principles purifying operations of his Spirit on their souls?
may be laid down concerning it, when men come to  See Deut. xxx. 6; Psa. li. 10; Jer. iv. 4; and xxxi.
account for its particular variations, the greatest phi- 33, 34; Ezek. xxxvi. 25-27. " Could it be proved,"
iosophers often find themselves at a loss. So is every  says Dr. Doddridge, " that the Jewish rabbis, so early
one that is born of the Spirit-The fact is plain, the  as Christ's time, called a baptized person one born
manner of its operations is inexplicable. " It is again, or born of water, that would strongly illusworthy of remark," says Dr. Campbell, "that as, in  trate the passage before us."  But though several
the Greek and in the Vulgate, the same -word, in this  learned commentators give the words this turn, the
passage, signifies both wind and spirit, the illustra- fact, he thinks, is not proved.  "However, it is
a                                                               535




Conference between                        ST. JOHN.                       Jesus and Nicodemus
A. M. 4034. 11 h Verily, verily, I say unto thee, believe not, how shall ye believe if I A. M. 4034
A. D. 3. We speak that we do know, and tes- tell you of heavenly things?               A.D. 30.
tify that we have seen; and iye receive not our   13 And k no man hath ascended up to heaven,
witness.                                         but he that came down from  heaven, even the
12 If I have told you earthly things, and ye  Son of man which is in heaven.
h Matt. xi. 27; Chap. i. 18; vii. 16; viii. 28; xii. 49; xiv. 24. k Prov. xxx. 4; Chap. vi. 33, 38, 51, 62; xvi. 28; Acts ii. 34;
i Verse 32.                               1 Cor. xv. 47; Eph. iv. 9, 10.
strange to me," says he, " that any should doubt experienced and enjoyed on earth, such as the new
whether proselytes were admitted into the Jewish  birth and the present privileges of the children of
church by baptism, that is, by washing, when it is plain  God. And ye believe not-Even these; how shall
from express passages in the Jewish law that no  ye believe if I tell you of heavenly things-If I
Jew who had lived like a Gentile for one single day  should go on to teach you other doctrines, much
could be restored to the communion of their church  more mysterious and sublime, and not capable of
without it. Compare Num. xix. 19, 20; and many  being thus illustrated and explained? Our Lord has
other precepts relating to ceremonial pollutions, by' been thought by some to refer here to those sublime
which the Jews were rendered incapable of appear- and heavenly doctrines which were afterward reing before God in the tabernacle or temple till they  vealed, such as the eternity of the Son, the fulness
were washed, either by bathing or sprinkling."  It of the Godhead dwelling in him bodily, the unity of
is probable, however, that the reproof conveyed in  the Father, Son, and Spirit, and those other mystethis verse does not so much relate to the foremen- ries of godliness that are above the reach of human
tioned figures of speech, supposed to be in use among  reason, and cannot be illustrated by earthly things.
the rabbis, representing the baptism of proselytes as It is more probable, however, as Dr. Doddridge oba new birth; as to Nicodemus's being so entirely un- serves, that he more immediately refers "to the
acquainted with the doctrine of the Old Testament, doctrines which he mentions in the remaining part
respecting the necessity of a change of heart being  of his discourse to Nicodemus-of nis descent from
experienced by all who would be the true people  heaven to instruct us in the things of God, and be
and spiritual worshippers of God; and respecting  united to the human nature here below, while, by
that effusion of the Spirit which the prophets had so  his divine nature, he still continued to be present
clearly foretold would take place under the Messiah. above,-of the design for which he came into the
Verse 11. We speak that we do know-I, and all world, to be lifted up upon the cross, that he might
that truly believe in me. Or, he may refer to the  save us from our sins, —of everlasting life, and haptestimony that was given to the truth of his doctrine  piness to be obtained by faith in his death,-and of
by John the Baptist, and to the preaching also of his the condemnation of all those that should reject him;
own disciples, who all concurred in testifying the  which may be counted as the deep things of God,
same things, the certainty of which they were as- which he reveals unto us by his Spirit, and which
sured of by the illuminating influences of the Holy  the natural man, who disregards that Spirit, reSpirit, and by their own experience, while it was ceiveth not, for they are foolishness unto him,
known to Christ by his omniscience, and by the in- 1 Cor. ii. 10, 14."  And no man, &c.-As if he had
timate acquaintance that he had with all the counsels said, For here you must rely on my single testimony,
of his Father. And testify that we have seen-Here  whereas in the other points, termed earthly things,
our Lord alludes to what was required in the law to  you have a cloud of witnesses. Or the connection
qualify a man to be a witness, namely, that he should  and sense may be, Yet the truth of my doctrine conbe able to declare concerning what he testified, that cerning these heavenly things you will have no just
he had seen, or known it, Lev. v. 1. And as Christ, reason to suspect, considering whence it comes, and
therefore, had a clear perception and certain know- who it is that reveals it. For no man hath ascended
ledge of the truth of what he said, there was the  up to heaven-To search into the secret counsels of
highest reason to receive his testimony, and to re- God, and to obtain an intimate and perfect knowgard him as a true and faithful witness. And ye-  ledge of his mind and will; but he that came down
Jewish rulers, teachers, and people, are generally of from heaven-Qualified and commissioned in the
such a disposition that ye receive not our wvitness-  most extraordinary manner to reveal them, as far as
Either as true of important; but disbelieve and re- is proper, to mankind; even the Son of man which
ject, or neglect it.                            is in heaven-Is present there by his divine nature,
Verses 12, 13. If I have told you earthly things-  which fills both heaven and earth, even while he is
As the truths which I have taught you concerning  here on earth as to his human nature. This is a
the spiritual nature of God's kingdoni, and the quali- plain instance of what is usually termed the commufications of his subjects, may properly be termed, nication of properties between Christ's divine and
because they are capable of being represented to you  human nature, whereby what is proper to the divine
in a familiar way, and of being illustrated by such  nature is spoken concerning the human; and what
obvious and well-known similitudes as to be render- is proper to the human, is spoken of the divine.
ed thereby perfectly plain and easytobe understood. "Beza, and some others, suppose that the present
Or, by earthly things, he might mean things to be  tense, (v,,who is,) is here put for the past, (yv, who
536                                                               a




God's love to man in                   CHAPTER III.                          the gift oj Christ.
A.M. 4034.  14 I   And as Moses lifted up the  bclieveth in him  should not perish, A. W. 4034.
serpent in the wilderness, even so  but have everlasting life.                A D.
m must the Son of man be lifted up:               17 P For God sent not his Son into the world
15 That whosoever believeth in him should to condemn the world, but that the world.not perish, but "have eternal life.             through him might be saved.
16 IT * o For God so loved the world, that he   18 I q He that believeth on him, is not congave his only-begotten Son, that whosoever demned: but he that believeth  not, is conI Num. xxi. 9. —m Ch. viii. 28; xii. 32. -n Verse 36; Ch. vi.   0 Rom. v. 8; 1 John iv. 9.  P Luke ix. 56; Chap. v. 45; viii.
47..* Monday in Whitsun-week, gospel, verse 16 to verse 22. 15; xii. 47; 1 John iv. 14.  q Chap. v. 24; vi. 40, 47; xx. 31.
was,) of which construction we have some examples, raised on high, for that purpose, by a divine appointparticularly John ix. 25. Accordingly they trans- ment. 2d, That the passage strongly implies, that
late the clause, The Son of man, who was in heaven: as the wounded Israelites would have died if they
but the common translation may be retained, [and  had not looked to the brazen serpent for a cure, so
interpreted,] thus: Moses, your lawgiver, did not will men, wounded by sin, original and actual, asascend into heaven; he only went up to mount Si- suredly perish, and that eternally, if they do not
nai, and that but for a few days, that he might re- look to, and believe on Christ, delivered unto death
ceive the law from God. Whereas, the Son of man, for their offences, and raised from the dead for
(this was one of the Messiah's titles,) who is come theirjustification; which great truth is still more
down from  heaven, (o e/c rt  paves Kara6ar,) who is strongly expressed, verse 18. 3d, That our Lord,
commissioned by God in an extraordinary manner, by telling Nicodemus, that the death of the Messiah
to reveal his will to men, and in respect of whose  was prefigured by types in the law, showed him,
commission, all the other messengers of God may  that it was agreeable both to the doctrine of Moses,
be said to have been of the earth: (see John iii. 31; and to the counsels of heaven, that the Messiah
Heb. xii. 25:) he hath ascended up to heaven —Hath  should be in a suffering state; and consequently he
received the clearest and most extensive views of intimated that the meanness of his present appearspiritual things; hath penetrated into the recesses ance on earth was no reason why any should doubt
of the divine counsels; (see Prov. xxx. 3, 4;) nay, of his having been, and still being in heaven.
is, at present, in heaven, is with God, is conscious    Verses 16-19. For God so loved the world, &c.of all his gracious purposes toward men, conse- Here our Lord proceeds to inform Nicodemus, that
quently must be a messenger of much higher dig- men owed the blessings above mentioned to the free
nity than Moses, or Elijah, or any of the prophets, and immense love of God the Father, who desired.
for whom you entertain so great a regard." —Mac- their salvation with such ardency, that he sent his
knight.                                          only-begotten Son to bestow it upon them; and that
Verses 14, 15. As Moses lifted up the serpent —As  it is designed for all that will accept of it in the way
if he had said, And even this single witness, bear- God hath appointed.  God, says he, so loved the
ing testimony of heavenly things, will soon be taken  world, that is, all men under heaven; even those that
from you; yea, and in a most ignominious manner. despise his love, and will for that cause finally perish,
Or, as Dr. Doddridge connects the words with what that he gave his only-begotten Son, truly and seriousprecedes, " And now I mention the Son of man, let ly: and the Son of God gave himself, (Gal. ii. 20,)
me rectify that grand mistake of yours concerning  truly and seriously; that whosoever believeth in him
his kingdom, which otherwise may be attended with  — With that faith which worketh by love, and holdeth
fatal consequences. You expect to see him raised  fast the beginning of his confidence steadfast to the
on a magnificent throne; and not only breaking off end; should notperish-Under the sentence of divine
the yoke from the Jewish nation, but leading them  justice, as he otherwise must have done; but have
on to conquer and destroy the Gentiles; but I must everlasting life-The life of grace, and the life of
assure you that, as Moses lifted up, [Greek, viPove, glory, through the mere mercy of God, and the in
raised on high, namely, on a pole,] the serpent in the finite merits of his Son.  For God sent not his Son
wvilderness-To heal those that were dying by the  to condemn the world-To execute that vengeance
venom of the fiery serpents there; even so must the upon them which their guilt might have taught them
Son of man be lifted up-On a cross, (see the mar- to fear; nor did he send him to destroy the Gentile
gin.) and then publicly exhibited in the preaching of  nations, which prejudiced Jews have supposed would
the gospel, that sinners may by him receive a far be one principal end of the Messiah's coming. God,
more noble and important cure; even that whosoever says Grotius, is often described as an avenger in the
believeth in him should not perish-As all in their Old Testament: therefore the guilty might reasonnatural state otherwise would; but may obtain so  ably expect, that when his Son came into the world,
perfect a recovery as certainly to have eternal life"  it would be to execute vengeance in his Father's
-For all those who look to him, and rely on him by  name. But that the world through him might be
faith, recover spiritual life and health. The reader saved-Even all, without exception, who will hearkwill observe, 1st, That the grand point of similitude  en to the overtures of the gospel. He that believeth
nere is, in the manner of performing the cure, that  on him-With his heart unto righteousness; is not
is, by believing regards to what was lifted up, or!1 condemned-Isacquitted, is justified beforeGod, how
a                                                               537




Jesus and his disciples                   ST JOHN.                               go into Judea
A. M. 4034. demned already, because he bath not light, neither cometh to the light, lest A. M. 4034t.
A. D. 30.                                                                              A. D. 30.
believed in the name of the only-be- Iis deeds should be 3 reproved.
gotten Son of God.                                21 But he that doeth truth, cometh to the
19 And this is the condemnation, rthat light light, that his deeds may be made manifest,
is come into the world, and men loved dark- that they are wrought in God.
ness rather than light, because their deeds were   22 ~[ After these things came Jesus and his
evil.                                            disciples into the land of Judea; and there
20 For s every one that doeth evil hateth the  he tarried with them, t and baptized.
r Chap. i. 4, 9, 10, 11; viii. 12. —-- Job xxiv. 13, 17; Eph. v. 13.  3 Or, discovered.-t Chap. iv. 2.
many and great soever his past sins may have been, and joy, brings his opinions and practices, his deand however unpardonable according to the tenor I sires and designs, his affections, intentions, and resoof the Mosaic law: but he that believeth not- What- lutions, his tempers, words, and actions, to the test
ever his external profession and privileges may be; of God's word; that his deeds may be made maniis condemned already-Remains under the sentence  fest —As in open day; that they are wrought in
of his former guilt; yea, and subjects himself, by  God —Are performed as in his sight, according to the
his refusal of the only remedy, to still greater and  direction of his word, with a single eye to his glory,
more aggravated condemnation and wo; because, and in consequence of that union of soul with him,
notwithstanding the incontrovertible evidence given  which is the highest dignity and happiness of a raof Jesus's divine mission, and of his being the true  tional creature. " Be it therefore known to you
Messiah, he hath not believed in the name, the glo- all," as if our Lord had said, "that this gospel
rious name of the only-begotten Son of God-Though  which I preach is the great touchstone of men's
expressly revealed to him, that he might believe in  true characters; and as nothing but a corruption of
him. " Though the name of a person be often put the heart can oppose it, so I faithfully warn you, that
for the person himself, yet it may be further inti- if you reject it, it is at the peril of your souls." Obmated here, in that expression, that the person spoken serve, reader, we have in this passage the character
of is greatly magnificent; and therefore it is gene- of a good man: 1st, He is one that doeth ryv avnrally used to express either God the Father, or our I& etav, not truth merely, but the truth, namely, that
Lord Jesus Christ." —Doddridge. And this is the  walks according to the truth, as it is in Jesus, and
condemnation —The cause of it, the crime that fills that uprightly and conscientiously. 2d, He is one
up the measure of men's iniquities, and is the princi- that cometh to the light, that is ready and desirous to
pal reason of their speedy and final ruin; that light receive the truth, as far as it appears to him  to be
is come into the world-Divine and glorious light, I so, and discoveries of God's mind concerning him,
the day-spring from on high, the light of the glori- whatever uneasiness maybe created to him thereby.
ous gospel, through the incarnation of the Eternal He frequently tries himself, and desires that God
Word, and the preaching of his forerunner preparing  would try him; being solicitous to know his will,
the way before him; and men loved darkness rather and resolving to comply with it, however conthan light-Ignorance of the divine truth rather trary to his own will and apparent interests. We
than the knowledge of it, folly rather than wisdom, have here, also, the character of a good work: it'is
sin rather than righteousness; because their deeds j wrought in God, in union zwith him by living faith,
were evil-And they had not so much fear of God be- through the aid of his grace. Our works are then
fore their eyes, or so much concern for their own  good, and will rear the test of God's word, when the
everlasting salvation, as to resolve on a thorough  will of God is the rule of them, and the glory of God
reformation of their conduct.                   the end of them; when they are done in his strength
Verses 20, 21. For every one that doethevil —That and for his sake, to him and not to men: and if by
is conscious to himself that he lives in known sin, and the light of the gospel it be manifested to us that
is inclined to continue to do so; hateth the light-  our works are thus wrought, then we have cause of
Which would detect and expose his evil practices, rejoicing, Gal. vi. 4; 2 Cor. i. 12. Such was the
and thereby cause anguish and shame to his guilty  purport of our Lord's discourse with Nicodemus;
mind; neither cometh to the light-But keeps aloof and it appears by some following circumstances of
from it, being unwilling, not desirous, to know his the story, that it made a deep and lasting impression
true character, and the dangerous and miserable  on his mind; and that he afterward became a true
condition which he is in. Thus Christ, and his disciple of Christ. See chap. vii. 50; xix. 39.
genuine gospel, is hated, because sin is loved. And    Verses 22-24. After these things — That is, some
sinners hate the light, because it discovers the evil time after our Lord's conference with Nicodemus;
and sinfulness of their ways unto them, and con- came Jesus and his disciples-From  Jerusalem.
demns them for them. But he that doeth the truth —  where they had kept the passover together; into the
That complies with the will of God, as far as he  land of Judea- That is, into a part of it which was
knows it; that sincerely and conscientiously endea- It some distance from the capital city; and there he
yours to conform his conduct to the eternal law of  tarried with them-I-ow long is not said; and baprighteousness; cometh tothe light —With confidence  tized-Not himself, but his disciples, by his order,
538                                                              a




John the Baptist's testimony           CHAPTER 111.            and discourses concerning Chmst.
A. M. 4034.  23 ~ And John also was baptizing  the same baptizeth, and all men come A. M. 4034.
A.D. 30.                                   A. D. 30.
inA Enon, near to  u Salim, because  to him.                                  A. D. 30.
there  was  much water there: xand they   27 John answered and said, aA man can
came, and were baptized.                        4receive nothing, except it be given him  from
24 For Y John was not yet cast into prison.    heaven.
25 IT Then there arose a question between   28 Ye yourselves Dear me witness, that I
some of John's disciples and the Jews, about said, b I am not the Christ, but C that I am sent
purifying.                                       before him.
26 And they came unto John, and said unto   29 d He that hath the bride, is the bridegroom:
him, Rabbi, he that was with thee beyond  but ethe friend of the  bridegroom, which
Jordan, z to whom thou barest witness, behold, standeth and heareth him, rejoiceth greatly,
u 1 Samuel ix. 4.  x Matthew iii. 5, 6.  Y Matthew xiv. 3.   b Chapter i. 20, 27.-c Mal. iii. 1; Mark i. 2; Luke i. 17.
z Chapter i. 7, 15, 27, 34.  a 1 Cor. iv. 7; Heb. v. 4; James d Matthew xxii. 2; *2 Cor. xi. 2; Eph. v. 25, 27; Rev. xxi. 9.
l. 17.-4 Or, take unto himself.                  e Cant. v. 1.
chap. iv. 2. And John also was baptizing, at that general trutlh very applicable in this case. Differtime, at Xnon, near Salim-A town on the west ent employments are according to the direction of
side of Jordan; because there wvas much water there  Divine Providence; different endowments according
-Which made it very convenient for his purpose. to the distribution of!divine grace. We have as neAnd they came-Namely, people came from various cessary and constant a dependance upon the grace
parts; and were baptized by him. For John was of God in all the actions of the spiritual life, as we
not yet cast into prison-As he was a few months have upon the providence of God in all those of the
after, by the injustice of Herod, in whose dominions natural life. Dr. Macknight paraphrases the pasthat place was.                                  sage thus: " A man of God, or prophet, can assume
Verses 25, 26. Then there arose a question-Or a  no greater dignity and authority than God has
dispute; between some of John's disciples and the thought fit to confer on him.  Ye yourselves bear
Jews-Or rather, a certain Jew: for, "though the  me witness-For you cannot but remember, that I
common editions read Jews, the greater number of said —Very expressly; I am not the Christ-I never
MSS., among which are some of the most valuable, pretended to be the Messiah, as you very wvell know;
some ancient expositors also, and critics read, a Jew, but when you asked me, I told you I was only his
in the singular; with which agrees both the Syriac  harbinger sent before, to give you notice of his
versions. To which may be added some of our best coming, and to prepare you for receiving him. He
modern critics, as Grotius, Cocceius, Hammond, that hath the bride is the bridegroom, &c.-So far
Mill, and Wetstein."-Campbell. About purifying  am I from envying his growing fame, or the number
-That is, as appears from the sequel, about bap- of his disciples, that I greatly rejoice in both; just as
tisms, and other legal ablutions. The Jews called  the bridegroom's friend, who is appointed to stand
all sorts of ablutions, prescribed by their teachers, and hear him converse with his bride, rejoices in the
purifications. The subject, therefore, of this debate, love she expresses to him; of which love the friend
seems to have been, how Jesus, who had been him- forms an idea likewise, by what he hears the bride
self baptized by John, came to rebaptize John's disci- groom say to her in return. My highest joy, thereples, (Acts xix. 4, 5,) that is, assume greater autho- fore, is, that men cheerfully submit to the Messiah,
rity than John, and virtually declare that his bap- and pay him all due honour."  Thus John was so
tism was inefficacious for the purposes of purifica- far from regretting the advancement of Christ and
tion. And they came unto John-The Baptist's disci- his interest, as his disciples did, that he rejoiced in
ples, though they had often heard their master speak  it, expressing his joy by an elegant, well-known, and
on the subject, not understanding the subserviency  expressive similitude. As if he had said, "Do all
of his ministry to that of.esus, were unable to give men come to him? It is well: whither else should
their antagonists a satisfactory answer, so they came  they go?  HaS he got the throne in men's affecand proposed their question to John himself; and  tions?  Who else should have it?  It is his right.
said, He to whom thou barest witness-Gavest such  To whom should the bride be brought but to the
ar honourable testimony; behold, the same baptizeth  bridegroom? The WVord was made flesh, that the
-People that come to him from all parts, yea, even  disparity of nature might not be a bar to the union;
such as have before received thy baptism. They  provision is made for the purifyingofthe church, that
seem to have been apprehensive that this would  the defilement of sin might be no bar. Christ espouses
cause John's baptism to be neglected, and would  the church to himself: he has the bride, for he has
tend to the injury of his character.            her love and her promise."  All that John had done
Verses 27-29. John answered-Witha humility  in preaching and baptizing, he had done as the
and integrity agreeable to the rest of his character, friend of the bridegroom, to introduce him to the
A man can receive nothing-Neither he, nor I, nor bride, recommend him to her affections, prepare her
any man; unless it be given him front heaven-  for him, and in other respects do him honour and
Whence every good gift cometh, James i. 18; a service; and now that he was come, had gained her
539




Johns testimony of Christ,                ST. JOHN.                  as the only Saviour of men.
A. M. 4034. because of the bridegroom's voice: l hath  set to his seal that God is A. M. 4034
A. D. 30.                                                                               A. D. 30
this my joy therefore is fulfilled.    true.
30 He must increase, but I must decrease.        34 m For he whom God hath sent, speaketh
31 file that cometh from  above g is above  the words of God: for God  giveth not the
all: h he that is of the earth is earthly, and  Spirit n by measure unto him.
speaketh of the earth: i he that cometh fiom    35 o The Father loveth the Son, and hath
heaven is above all.                             given all things into his hand.
32 And kwhat he hath seen and heard, that he   36 PHe that believethonthe Son hath everlasttestifieth; and no man receiveth his testimony. ing life: and he that believeth not the Son, shall
33 He  that hath  received  his testimony, not see life; but thewrathof God abideth on him.
f Verse 13; Chap. viii. 23. —p Matt. xxviii. 18; Chap. i. 15,   m Chap. vii. 16.  n Chap. i. 16. -o Matt. xi. 27; xxviii. 18;
27; Rom. ix. 5.-h 1 Cor. xv. 47.-i Chap. vi. 33; 1 Cor. Luke x. 22; Chapter v. 20, 22; xiii. 3; xvii. 2; Hebrews ii. 8.
xv. 47; Eph. i. 21; Phil. ii. 9.  k Verse 11; Chap. viii. 26; p Hab. ii. 4; Chap. i. 12; vi. 47; Verses 15, 16; Rom. i. 17;
xv. 15. —- Rom. iii. 4; 1 John v. 10.            1 John v. 10.
love, and betrothed her to himself; John had what -That is, very few receive it, particularly concernhe wished for, and rejoiced. Thus faithful minis- ing the spiritual nature of the kingdom of God, and
ters, as friends of the bridegroom, recommend him  the qualifications requisite in his subjects. There is
to the affections and choice of mankind; and the  a strong resemblance between this and what our
espousing of souls to Christ in faith and love, is the  Lord himself said to Nicodemus, verses 11-13. He
fulfilling of their joy.                         that hath received his testimony-That hath underVerses 30, 31. He must increase-And  appear stood andbelieved it; hathset to his seal that God is
continually more and more glorious, like the grow- true-Hath made a most just and substantial acing moon; but. I must decrease-Must gradually  knowledgment of the veracity of God, who by his
wane and decline, till I disappear: for the end of my  prophets in ancient times foretold what the nature
ministry is now, in a great measure, answered, of his kingdom under the Messiah would be, and
and therefore I quickly expect to be dismissed from  who speaks to men now by his only-begotten Son,
it. He that cometh from above is above all-As if in such a manner as he never did by any other pro-.
he had said, It is fit he should increase, while I de- phet. As sealing was employed for vouching the
crease; for he is a person of infinitely greater dignity  authenticity of writings, to seal came, by a natural
than I am, possesses far more knowledge of the di- and easy transition, to signify, to vouch, to attest.
vine will, and the discoveries which he makes there- Our acceptance of God's message by his Son, through
of as far transcend mine as heaven exceeds earth. an unshaken faith, vouches on our part the faithfulThus John speaks of Christ's increase and his own  ness of God, and the truth of his promises. For he
decrease, not only as what was necessary and un- whom God hath sent-His only-begotten Son; speakavoidable, and that which could not be prevented, eth the words of God-Declareth doctrines which
and therefore must be borne; but as highly just and  ought to be regarded as divine oracles, showing themagreeable to him: and he is entirely satisfied with it, selves to be such by their own native light of truth,
nay, and rejoices in it.  Thus they who are now  and proved to be such by a great variety of the most
like John, burning and shining lights, must, (if not extraordinary miracles.  For God giveth not the
suddenly eclipsed,) like him, gradually decrease, Spirit by measure unto hin-Or, under such limitawhile others are increasing about them; as they in  tions, and with such interruptions, as he hath given,
their turns grew up amid the decays of the former or still gives, that blessed gift to all his other rlesgeneration. Let us know how to set as well as how  sengers; but it dwells in him by a constant presence,
to rise; and let it comfort our declining days, to  and operates through him by a perpetual and unpretrace, in those who are likely to succeed us in our cedented energy.
work, the openings of yet greater usefulness. But   Verses 35, 36. The Father loveth the Son-inlet us especially rejoice to observe the glory of  comparably, beyond the most faithful of his serChrist increasing, and eclipsing the lustre of all vants, and with an affection very different from the
other glory, as the increasing light of the morning  regard which he hath manifested, does, or ever will
causes the glory of the morning star to decline, and  manifest to any of his other messengers. They
at last entirely to disappear. And, if our diminution  were servants, and were treated as such, being enald abasement may but in the least contribute to  dued with scanty portions of the, Spirit, compared
the advancement of his name and honour, let us to those of which he is possessed; whereas this is
cheerfully submit to it, and be content to be any  the Son, for which reason God has anointed him
thing, yea, to be nothing, so that Christ may be all.  with the oil of gladness above his fellows. And hath
Verses 32-34. And what he hath seen and heard  given all things into his hand-Hath not only made
-This is spoken in allusion to what was said in the  him the greatest prophet and priest, but the greatest
preceding verse, of his being from above, where he  king also, that ever was; even king and judge unienjoyed the most intimate communications of the  versal, by whose laws men must govern their lives,
divine counsels; that he testifieth-Clearly, fully, and at whose bar they shall all be finally tried. lie,
and faithfully; and no man receiveth his testimony  therefore, that believeth on the Son —With a living
540)                                                             a




Jesus leaves Judea,                     CHAPTER IV.                        and goes into Galilee.
faith, a faith of the operation of God, Col. ii. 12; he  the promise of life is annexed, is an effectual princithat receiveth him in all his offices and characters; ple of sincere and reserved obedience; and it is imhath everlasting life-Hath a title to it, being a child  possible to make one part of Scripture consistent
of God, is an heir of it, has an increasing meetness with another, unless this be taken into our idea of
for it, and an earnest of it by the Holy Spirit in his saving faith."  It must be observed, also, that in
heart.  And he that believeth not the Son-That Scripture the word abide has frequently a particudoes not receive his doctrine in faith and love, and  lar signification, denoting the adhesion and permawith an obedient mind; or, who is disobedient to the  nency of the thing that is said to abide. Of this sigSon, as the original expression seems more properly  nification we have an example here, for the Baptist
to signify; and continues in unbelief and disobedi- does not speak of that momentary wrath, or displeaence, shall not see, or enjoy life-Either spiritual or sure of God, whereby he often chastises his people
eternal; but the wrath of God abideth on him-Be- for their offences, or even cuts them off by a premaing unpardoned and unrenewed, he remains under ture death, but of that abiding wrath which torments
the guilt of all his sins, and is continually exposed to  and does not kill, and being once inflicted never
that wrath of God which, if his repentance, faith, comes to an end. " Thus the Baptist bare testimoand new obedience do not prevent, will quickly sink  ny to Jesus anew, setting forth his dignity, in the
him into final condemnation and ruin. It is justly  plenitude of his commission, the excellence of his
observed here, by Dr. Doddridge, that "it is of gifts, the nearness of his relation to his heavenly
great importance to preserve a difference in the  Father, as his only Son, and the greatness of his
translation between o rt- evuv e to0o vtov, he that be- power, as universal judge:" and thus he concluded
lieveth on the Son, and o a7reetOv r- vit, he that is dis- those of his testimonies to Christ, which are reobedient to the Son; because the latter phrase ex- corded in the gospel; and was quickly after impriplains the former, and shows that the faith, to which I soned by Herod.
CHAPTER IV.
Here, (1,) Christ, going from Judea to Galilee, meets with a woman of Samaria, and enters into a conference with her, in
which he discovers himself to her as the Messiah, 1-27. (2,) The woman recommends him to her neighbours, 28-30.
(3,) He converses with his disciples concerning his delight to serve his Father, and the ripeness of the people for the gospel
dispensation, 31-38. (4,) He is believed on, and confessed to be the Messiah, by the Samaritans, 39-42. (5,) Returning
to, and residing in Galilee, he cures a nobleman's son, who was dangerously ill, 43-54.
A. M. 4034.'WHEN  therefore the Lord knew    2 (Though Jesus himself baptized A. M. 4034.
how  the Pharisees had  heard  not, but his disciples,)                  AD. 30.
that Jesus made and a baptized more disci-   3 He left Judea, and departed again into
ples than John,                                  Galilee.
a Chap. iii. 22, 26.
NOTES ON CHAPTER IV.                 ers; a circumstance which gave great umbrage to the
Verses 1-3. When the Lord knew —Without re- Pharisees. For these men claimed it as the priviceiving information from any one; how the Phari-  legeiof their sect to direct the.consciences of the
sees-Whose interest in the sanhedrim was very  people, and were therefore enraged to find such
great; had heard that Jesus made and baptized  numbers of them  acknowledging, as the Messiah,
more disciples than John-To shun the effects of one whose birth and fortune so little suited the notheir envy and malice, which were hereby excited; tions which they had taught concerning the great
he left Judea-After having continued there, it deliverer of the nation. The evangelist informs us,
seems, about eight months; and departed again into  that Jesus himself baptized not-Perhaps because it
Galilee-His former place of abode, where the influ- was not proper to baptize in his own name, and beence and power of the council were not so great, and  cause it was of more importance to preach than to
where his presence was necessary, as the ministry  baptize, 1 Cor. i. 17. Besides, it might have given
of his forerunner in that country was now brought those who were baptized by him occasion to value
to a period. It seems the testimony which the Bap- themselves above others, as happened in the church
tlst had given to Christ, together with the miracles of Corinth, where the brethren valued themselves
which he himself had wrought at Jerusalem during  upon the character of the persons who had baptized
the passover, had greatly impressed the minds of them. Indeed the baptism properly Christ's was
the people; so that vast numbers, during his abode that of the Holy Ghost, with which Spirit John had
in those parts, were continually flocking around him, foretold he should baptize his followers. See Macand many attached themselves to him as his follow- knight.
a                                                                541




Jesus meets with a woman of              ST. JOHN.                    Samaria, at Jacob's well.
A.  403. 4034. 4 And he must needs go through   8 (For his disciples were gone away A. M. 4034.
Samaria.                              unto the city to buy meat.)D. 30
5 Then cometh he to a city of Samaria,   9 Then saith the woman of Samaria unto
which is called Sychar, near to the parcel of  him, How is it that thou, being a Jew, askest
ground b that Jacob gave to his son Joseph.     drink of me, which am a woman of Samaria?
6 Now Jacob's well was there.  Jesus there- for 0 the Jews have no dealings with the Safore, being wearied with his journey, sat thus  maritans.
on the well: and  it was about the sixth   10 Jesus answered and said unto her, If thou
hour.                                           knewest the gift of God, and who it is that
7 There cometh a woman of Samaria to  saith to thee, Give me to drink; thou wouldest
draw  water: Jesus saith unto her, Give me  have asked of him, and he would have given
to drink.                                       thee d living water.
b Gen. xxxiii. 19; xlviii. 22; Josh. xxiv. 32.-c 2 Kings xvii. d Isaiah xii. 3; xliv. 3; Jeremiah ii. 13; Zechariah xiii. 1;
24; Luke ix. 52, 53; Acts x. 28.                          xiv. 1.
Verses-4-6. And he must needs go through Sa- thou, being a Jew —As it appears by thy habit and
maria-The road from Judea to Galilee lying di- dialect thou art; askest drink of me, 4c., for th.
rectly through it. Then cometh he-In the progress Jews have no dealings-Or rather, no friendly inter
of his journey; to a city of Samnaria, called Sychar course; with the Samaritans —They would receive
-The original name of the place was Sichem, or no kind of favour from them. That the expression, no
Shechem, but now the Jews called it Sychar, which  dealings, as Dr. Campbell justly observes, " implies
name they used as a term of reproach, intimating  too much to suit the sense of this passage, is manithereby that it was the seat of drunkards, see Isa. fest from the preceding verse, where we are told,
xxviii. 1; near to the parcel of ground that Jacob  that the disciples were gone into the Samaritan city
-Having purchased it of the children of Hamor, Sychar to buy food. The verb avyxpao/zat, is one of
Gen. xxxiii. 19; gave to his son Joseph-By a those called a7raF Xeyoy/eva, once used: it does not
particular grant. See Gen. xlviii. 22; Josh. xxiv. 32. occur in any other place of the New Testament, or
The word Xptlov, here rendered parcel, is translated  in the Septuagint. The Pharisees were in their traby Dr. Campbell, heritage, as meaning, he observes, ditions nice distinguishers. Buying and selling with
an estate in land; and that, since the estate here  the Samaritans were permitted, because that was conspoken of was given by the patriarch to his son Jo- sidered as an intercourse merely of interest or conseph, to be possessed by him and his posterity, it venience; borrowing and lending, much more asking
may be properly denominated heritage. Now.Ja- or accepting any favour, was prohibited; because
cob's well was there-A well so called, as having  that was regarded as an intercourse of friendship,
been used by Jacob and his family, while he dwelt which they thought it impious to maintain with those
in those parts. See Gen. xxxiii. 18; xxxv. 4. Jesus, whom they looked upon as the enemies of God."
being wearied with his journey-For he was subject   Verses 10-12. Jesus answered-And in his answe.
to all the innocent infirmities of human nature; sat shows her that he was not under the power of such
thus-Weary as he was, on the side of the well; common prejudices; If thou knewest the gift of God
and it was about the sixth hour —Or just high noon: -Which he is now bestowing on mankind by his
so that the heat co-operated with the fatigue of the  Son; meaning the Holy Spirit and its fruits, styled,
journey to increase both his thirst and faintness. It as here, dupea rs Oes, the gift of God, Acts viii. 20,
must be observed, that in the latitude in which Ju- and I d&0pea, the gift, Acts xi. 17; and who it is
dea lies, the weather is sometimes exceeding hot at that saith unto thee, Give me to drink-How great
noon, even in December, and on days when the cold  a person he is who is now conversing with thee. Inhas been very severe in the morning.            stead of scrupling to grant him so small a favour,
Verses 7, 8. There cometh-At the very juncture  thou wouldest have asked —v av.7rcaac, thou surely
of time; a woman of Samaria to draw water-The  wouldest have asked; of him, and he-Without obprovidence of God so ordering it, that she might jecting to thee on account of the people unto whom
have an opportunity of hearing the truth, in order to  thou belongest; would readily have given thee living
her salvation. Jesus —With a view to introduce a  water-Water incomparably better than that which
discourse which he graciously intended should be thou art drawing. By this our Lord intended to
the means of her conversion; saith to her, Giveme signify his ability and readiness to communicate
to drink-And it is remarkable, that in this one con- those influences and graces of the Holy Spirit, which
versation he brought her to that knowledge which  refresh the soul that earnestly desires them, as weter
the apostles were so long in attaining. For his dis- refreshes a thirsty person. The influences of the
ciples were gone unto the city-Otherwise they might Holy Spirit are termed living water also, chap.
have assisted him to get water, and he would not viii. 38; and water of life, Rev. xxi. 6; and xxii.
have needed to have asked her.                  1, 17; and clean water, Ezek. xxxvi. 26, 27. The
Verse 9. Then saith the woman4s, How is it that,phrase living water, frequently signifying, in the
542                                                             a




Jesus teaches a                         CHAPTER IV.                        woman of Samarta.
A. M. 4034.  11 The woman saith  unto  him,   14 But e whosoever drinketh of the A. M. 4034.
A. D. 30.
A- D- 30  Sir, thou hast nothing to draw with, water that I shall give him, shall never A. D. 30.
and the well is deep: from whence then hast thirst; but the water that I shall give him, f shall
thou that living water?                         be in him a well of water springing up into ever12 Art thou  greater than  our father Ja- lasting life.
cob, which  gave us the  well, and  drank   15 gThe woman saith unto him, Sir, give
thereof himself, and his children, and  his me this water, that I thirst not, neither come
cattle?                                         hither to draw.
13 Jesus answered and said unto her, Who-   16 Jesus saith unto her, Go call thy husband,
soever drinketh of this water, shall thirst and come hither.
again;                                            17 The woman answered and said, I have
e Chap. vi. 35, 58.-f Chap. vii. 38.      g Chap. vi. 34; xvii. 2, 3; Rom. vi. 23; 1 John v. 20.
language of Judea, only springing water, or- run- water that I shall give him-Will find it so reviving
ning water, in opposition to that which stagnates, and satisfying to his soul; that he will never thirst
the woman mistook his meaning and replied, Thou  -Be without refreshment, dissatisfied, or unhappy;
hast nothing to draw wDith-Ovre avrla2na exiet, thou  that is, provided he continue to drink thereof. If
hast not a bucket, nor any other instrument where- ever his thirst, or his dissatisfaction and uneasiness
with thou canst draw the water; and this well-The  return, it will be the fault of the inan, not of the
only spring hereabout; is deep: from whence then  water. But the water that I shall give him-The
hast thou-Whence canst thou obtain; that living  Spirit of faith and love, hope and joy, of holiness and
water-Of which thou speakest?  Or, what is the  happiness; shall be in him —An inward, living prinextraordinary supply which thou declarest may be  ciple; a well ofwater-A fountain, as,rjyy7 signifies.
had from thee?  Mr. Maundrell tells us, that the  Awellissoon exhausted. Springing-A2XLopu8ev, bubwell, now shown as Jacob's, is thirty-five yards deep. bling up, and flowing on into everlasting life, which
Art thou greater-" Art thou a person of greater is a confluence, or rather an ocean of streams arising
power, or more in favour with God; than our father from this fountain. " Some would render the origiJacob-That thou canst procure water by superna- nal expression, e yu dt/pay? eri rov atova, (instead of
tural means? He was obliged to dig this well, in  shall never thirst,) shall not thirst for ever: but not
order to provide drink for himself and his family: to urge how much this spoils the antithesis, the excanst thou create waterT?' Altllough this woman  pression used, John vi. 35, e [u0 dl 7CrV 7roroTre, is
speaks of Jacob as the father, or'progenitor of the  not liable to any such ambiguity. The force and
Samaritans, they were in truth not his progeny, but truth of our Lord's assertion seems to lie in this,
the descendants of those nations which the king of  that the most impatient and restless desires of the
Assyria placed there in the room of the Israelites, soul being satisfied, when it is fixed on God as its
whom.he carried away captive, 2 Kings xvii. 24; supreme happiness, other thirst was not worth being
who gave us the well-In Joseph their supposed fa- mentioned." —Doddridge.  The woman-Still ignother; and drank thereof himself-So even he, great rant of our Lord's meaning, and understanding him
and holy as he was, had no better water than this. as speaking only of natural water; saith unto him,
Observe here, reader, the reason why men are in- Sir, give me this water-Extraordinary as it is, acdifferent about the inestimable gift of God here  cording to thy declaration; that I thirst not-Any
spoken of, the Holy Spirit, and either do not sin- more for -ever, and may be saved the trouble of
cerely and earnestly apply to God in prayer for it, coming every day so far for water. She seems to
or apply without success, is not their knowledge, have had a mind to turn Christ's words into ridicule.
and their preservation thereby from enthusiasm, but It therefore became necessary that he should open
their ignorance, and their being destitute of all true  to her a new scene, and, by bringing her besetting
religion through that ignorance. If, as Jesus says sin to remembrance, touch her in a tender part, as
of this woman, they knew this gift of God, knew  he does in the next words.
its nature, excellence, necessity, and attainable-   Verses 16-18. Jesus saith, Go call thy husbandness, and together therewith the way of attaining  What Christ had said to her concerning his grace
it; and that Christ has received it for them, and how  and eternal life, he found had made little impression
willing, as well as able, he is to bestow it, they surely  upon her, because she had not been convinced of sin;
would ask it of him, and he would not fail: to give  therefore, waiving the discourse about the living
them this living water.                          water, he sets himself to awaken her conscience,
Verses 13-15. Jesus said, Whosoever drinketh of and proceeds to open the wounds of her depravity
this water shall thirst again-How much soever and guilt, that she might better understand, and more
this water may be esteemed, and though it may re- readily receive, the remedy provided by grace.. The
fresh the body, and allay its thirst for a little while, woman-Conscious of the sinfulness of the way in
yet the appetite will soon return, even if it be drunk  which she had lived, but desirous to evade convic
ever so plentifully. But wlhosoever drinketh of the tion, and thinking to conceal her shame; said,!
a                                                              543




Jesus teaches the Samaritan woman       ST. JOHN.              concerning the worship of God.
A. M 4034. no husband. Jesussaiduntoher,Thou   20 Our fathers worshipped in ithis A. M. 4034
A. D. 30.                                     ha no D. 30.
A- D. 30 hast well said, I have no husband:   mountain; and ye say, that in k Jeru- AD. 3
18 For thou hast had five husbands; and he  salem is the place where men ought to worship
whom thou now hast is not thy husband: in   21 Jesus saith unto her, Woman, believe me,
that saidst thou truly.                        the hour cometh,'when ye shall neither in this
19 The woman saith unto him, Sir, h I per- mountain, nor yet at Jerusalem, worship the
ceive that thou art a prophet.                 Father.
h Luke vii. 16; xxiv. 19; Chapter vi. 14; vii. 40.-i Judges k Deut. xii. 5,11; 1 Kings ix. 3; 2 Chron. vii. 12. - Mal. i. 11;
ix. 7.                                      1 Tim. ii. 8.
have no husband-She wished to be thought a maid  in saying, Our fathers worshipped in this mountainz,
or a widow; whereas, though she had no husband, plainly refers to Abraham and Jacob, (from whom
she was neither. Jesus said, Thou hast well said  the Samaritans pretended to deduce their genealogy,)
-That is, thou hast spoken the truth, in saying, I who erected altars in this place, Gen. xii. 6, 7; and
have no husband; for, I well know, thou hast had  xxxiii. 18, 20; and possibly to the whole congregafive husbands-Doubtless it was not her affliction, tion, who were directed, when they came into the
the burying of so many husbands, but her sin, that land of Canaan, to put the blessing upon mount GeChrist intended to upbraid her with. Either she rizim, Deut. xi. 29.  And though Hyrcanus, the
had forsaken some of her husbands and married  son of Simon, who succeeded his father as highothers, or by her undutiful, unchaste, or otherwise priest, and prince of the Jews, had long ago deimproper conduct, had provoked them to divorce  stroyed the temple which Sanballat built here, (Jos.
her; or by indirect means, and contrary to the law, Antiq., xiii. 9,) yet it is plain that the Samaritans still
she had divorced them. He whom thou now hast is resorted thither to worship, having, doubtless, rebuilt
not thy husband-Either she was never married to  it, though probably in a meaner manner.
him at all; or, which is more probable, one or more   Verse 21. Jesus saith to her-In answer to this
of her former husbands were living, so that, in fact, case of conscience; Believe me-Our Lord uses this
she lived in adultery.                         expression only once, and that to a Samaritan. To
Verses 19, 20. The woman saith, Sir, I perceive his own people, the Jews, his usual language is, I
thcu, art a prophet-" To find a person who was a say unto you. The hour cometh-Which will put
perfect stranger, and who, on account of the national an entire end to this controversy; when ye-Both
animosity, could not be suspected of having any in- Jews and Samaritans; shall neither worship in this
tercourse with her townsmen, or with the Samari- mountain, nor at Jerusalem-As preferable to any
tans in general, discovering, nevertheless, the most other place: nay, when an end will be put to the
secret particulars of her life, made so sensible an  worship at both places; and the true worship shall
impression on her mind, that she could not but con- be no longer confined to any one place or nation.
fess such a degree of knowledge more than natural; As if our Lord had said, Thou art expecting the hour
and consequently, that the person possessed of it to come, when either by some divine revelation, or
was a prophet, and had it communicated to him by  some signal providence, this matter shall be decided
divine inspiration." Ourfathers worshipped, &c.-  in favour of Jerusalem  or mount Gerizim; but I
The instant she perceived that the person conversing  tell thee, the hour is at hand when it shall be no more
with her was a prophet, being glad of the opportu- a question: that which thou hast been taught to lay
nity, and perhaps, also, desiring to shift the discourse i so much stress on, shall be set aside as a thing indifto a subject less disagreeable to her, she proposes ferent. Our Lord meant that the approaching dissowhat she thought the most important of all ques-I lution of the Jewish economy, and the erection of
tions; Our fathers worshipped on this mountain-  the evangelical dispensation, should set this matter
As if she had said, True, I have been a sinful wo- at rest, and lay all things respecting it in common,
man, and have not worshipped and served God as I so that it should be perfectly indifferent whether in
ought, but if I wished to worship and serve him, I either of those places, or any other, men should
know not where I ought to do it, whether on this worship God. Observe, reader, the worship of God
mountain, (pointing, probably, to mount Gerizim, is not now, under the gospel, appropriated to any
at the foot of which Sychar was built,) as the Sa- place, as it was under the law: but it is his will that
niaritans say, or in Jerusalem, which you Jews af- men should pray, give thanks, and worship and serve
firmn to be the only place where God can be accept- him everywhere. Our reason teaches us, indeed, to
ably worshipped. It is well known, and necessary  consult decency and convenience with respect to the
to be recollected here, that Sanballat, by the permis- places of our worship; but our religion enjoins that
sion of Alexander the Great, had built a temple upon  we give no preference to one place above another,
mount Gerizim, for Manasseh his son-in-law, who, in respect of holiness and acceptableness to God.
for marrying Sanballat's daughter, had been expelled  They who prefer any act of worship merely for the
from the priesthood and from Jerusalem, Neh. xiii. 28. sake of the house or building in which it is perThis was the place where the Samaritans used to  formed, (though it were as magnificent, and as soworship, in opposition to Jerusalem. The woman, lemnly consecrated as ever Solomon's temple wnas,)
544                                                            a




Jesus teaches the Samaritan woman       CHAPTER IV.              concerning the worship of God.
A. M. 4034. 22 Ye worship  m ye  know   not  23 But the hour cometh, and now  A.M. 4034
A. D. 30.                                                                              A D. 30.
what: we know what we worship, is, when the true worshippers shall
for n salvation is of the Jews.                 worship the Father in 0 spirit P and in truth:
m 2 Kings xvii. 29.  n Isa. ii. 3; Luke xxiv. 47; Rom. ix. 4, 5.  o Phil. iii. 3.-P Chap. i. 17.
forget that the hour is come when there should be therefore, were thus privileged and advanced, it was
no difference put in God's account; no, not between  presumption for the Samaritans to vie with them.
Jerusalem, which had been so famous for sanctity,   Verse 23. But the hour cometh and now is —The
and the mount of Samaria, which had been so infa- fixed and stated time, concerning which it was of
mous for impiety.                                old determined when it should come, even the acVerse 22. Ye worship ye know not what-Or ra- cepted time and day of salvation. And when our
ther, as the original words, vtetLc IrpoCs/vveLre o a/c oldare, Lord thus spoke, it was coming in its full strength,
ye worship what ye know not, that is, ye Samaritans  lustre, and perfection. As if he had said, The thing
are ignorant, not only of the place, but, in a great you are chiefly concerned to know is, that a dispenmeasure, also of the very object of worship. They  sation of religion is now beginning, under which all
believed indeed, in a sense, in the one living and  languages, countries,and places being sanctified, men
true God, as the Jews did; drawing their knowledge  are to worship God, not in Jerusalem, but in their
of him from the five books of Moses, the authority  hearts, and by their lives; by offering the sacrifice,
of which they acknowledged. But as they did not not of beasts, but of themselves; the thing signified
receive the writings of the prophets as canonical, or by every sacrifice and service enjoined in the law,
of divine inspiration, it is not to be supposed that and what alone was acceptable to the Father, even
they were, in general, so well acquainted with God, under the legal dispensation; when the true worshipand the service he required, as the Jews were. On  pers-And what does it avail to be afalse worshipthe contrary, it is probable that they were sunk into  per? shall worship the Father-Shall worship God
a state of gross ignorance in these respects. For, if as a Father, even as a reconciled Father in Christ,
the writings of the prophets were of importance for who hath made them his children through faith in
conveying to mankind the knowledge of the perfec- him, (chap. i. 12; Gal. iii. 26,) by adoption and retions and will of God, the Samaritans, who rejected  generation, see note on Matt. vi. 9; in spirit and
all those writings, must, on this head, have been more  truth-In spirit, and therefore in truth: that is,
ignorant than the Jews. Doubtless, many of them  1st, In our spirit, or inwardly in our minds and
were like their progenitors, of whom Eve read, (2  hearts, adoring his majesty, revering his power,
Kings xvii. 32,) that they feared the Lord, namely, humbled before his purity, confiding in his mercy,
after a fashion; but, at the same time, served their praising him for his benefits, loving him for his unown gods, that is, they joined the worship of idols speakable love to us; being subject to his sway,
with his worship: or worshipped him merely as a obedient to his will, resigned under his dispensations,
local deity, as is plainly intimated, verses 26 and 27  devoted to his glory, and aspiring after a closer union
of that chapter, where they twice term him, the God  with him, and a more full conformity to him. And
of the land.  We know what we worship-Or rather, all this, 2d, Through the illuminating, quickening,
as theO Greek is, we worship what we know, or, we  and comforting influences of his Spirit; without
know the God we worship. Our Lord and his dis- which our worship is but a shadow without subciples, and such Jews as wvere pious, certainly knew  stance, a form without power, a body without a soul:
the God they worshipped; and the Jews in general the lifeless image of worship, without truth and
had much more correct ideas of the nature and at- reality: nay, a mere lie. For when we ask blessings,
tributes of God than the Samaritans had.  Christ which we do not sincerely desire and expect to reelsewhere condemns the corruptions of the Jewish  ceive; thank God for favours for which we feel no
worship; yet here defends their worship with regard  gratitude; sit down to hear that word of which we
to its object: for we may be right with respect to the  neither intend nor desire to be doers, our worship is
object of our worship, even when there is much that hypocrisy and a lie: as it is also when we have not
is faulty and corrupt in the manner of it. For sal- within us, during our pretended worship, affections
vation is of the.Jews —All the prophets spoke of the  and dispositions suited to his divine attributes, and
Saviour as one that should come out of the Jewish  the relations in which he is pleased to stand to us.
nation, and that through him the knowledge of the  For to worship him without reverence and humility,
true God, and of the true way of worshipping and  is to say, in effect, that he is not great and glorious,
serving him, should be communicated to the rest of. just and holy; to do it without confidence and gramankind. For, as the author of salvation came of titude, is saying in our spirit that he is not merciful,
the Jelws, appeared among them, and was sent first kind, and beneficent; to worship him without love
to bless them, affording them, in an extraordinary  and obedience, subjection and resignation, is to deny
way, the means of salvation; so the word of salva- his love to us, and his authority over us, as our Cretion was of them, and was delivered to them, to be  ator, Preserver, Benefactor, Redeemer, Saviour,
derived from them to other nations. This was a  Friend, and Father; and the wisdom, justice, and
sure guide to them in their worship, and they who  goodness of his dispensations: that is, it is to worfollowed it knew what they worshipped. As they, ship him in a lie. For whether we say, by our
VOL. I.           (35)                                              545               a




Jesus discovers himself to the            ST. JOHN.                      woman as the Messiah.
A. M. 4034. for the Father seeketh such to worship   25 The woman saithunto him, I know A. Al. 4034
A. D. 30.                                                                              A.D. 30.
him.                                   that Messias cometh, which is called -
24 qa God is a Spirit: and they that wor- Christ; when he is come,rhewvilltellus allthings.
ship him, must worship him  in spirit and   26 Jesus saith unto her, s I that speak unto
in truth.                                        thee am he.
q 2 Cor. iii. 17.  r Verses 29, 39.      s Chap. ix. 37; Matt. xxvi. 63, 64; Mark xiv. 63, 64.
spirit and conduct, that he possesses these perfections acceptable to him, wherever it is offered, in whator not, it is certain he does possess them, and our ever place, and by whatever person.
not acknowledging it, and being properly influenced    Verses 25, 26. The woman saith, I know  that
thereby, is, in effect, to deny it, and to affirm he is Messias cometh-She probably meant from among
not the being that he is, and does not possess the  the Jews.  The Jews and Samaritans, though so
attributes that he does possess. For the Father much at variance in other things, agreed in the exseeketh such to worship him-Desires and approves pectation of the Messiah and his kingdom. This the
of such worshippers, and sends his word and Spirit, Samaritans probably grounded on the writings of
his gospel and his grace, to form such. The ex- Moses, which, as has been observed, they received as
pression implies, 1st, That such worshippers are  of divine authority. It was also, doubtless, strengthvery rare, and seldom found. The gate of spirit- ened by the slight acquaintance which they had with
ual worship is strait.  2d, That such worship is the writings of the prophets,and by the hlopes which
necessary, and what the God of heaven requires they knew were entertained by the Jewish nation,
and insists upon.  When God comes to inquire  not to mention the general expectation which now
for worshippers, the question will not be, Who  prevailed in many partsofthe East, thatagreat prince
worshipped at Jerusalem? but, who worshipped  was soon to arise in Judea; wchich is called Christ
in spirit and truth?  That will be the touchstone, -It would appear from the manner in which this
or test, whereby men's religion will be tried, and  clause is expressed, that it was spoken by the woman;
whereby they will stand or fall in the day of final and yet it is manifest that could not have been the
accounts.        I                               case. "Our Lord and the woman spoke a dialect of
Verse 24. God is a Spirit, &c.-" As a further the Chaldee, at that time the language of the coun
answer to the woman's question, our Lord delivered  try, and in the New  Testament called Hebrew
a doctrine which may justly.be called his own, as it wherein Messiah was the proper term, and conseexhibits an idea of God, and of the worship which is quently needed not to be explained to either of them
due to him, far more sublime than the best things said  into Greek, which they were not speaking, and
by the philosophers on that subject."  Christ came  which was a foreign language to both. But it was
to declare God to us, and this he has declared con- very proper for the evangelist, who wrote in Greek,
cerning him, that he is a Spirit, and he declared it and in the midst of those who did not understand
to this poor Samaritan woman, for the meanest are  Chaldee, when introducing an oriental term, to exconcerned to know God; and with this design, to  plain it for the sake of his Greek readers."-Camprectify her mistakes concerning religious worship, bell.  When he is come, he will tell us all thingsto which nothing could contribute more than the right Relating to the service of God, which it is necessary
knowledge of God. 1st, God is a Spirit, for he is for us to know: he will supply our defects of knowan infinite and eternal mind; an intelligent being, ledge, rectify our mistakes, and put an end to all our
yea, the supreme Intelligence, who by one act sees disputes, and will make us fully acquainted with the
the thoughts of all other intelligences whatever, and  mind and will of God. The woman seems to have
so may be worshipped in every place; he is incor- spoken this with joy for what she had already learnporeal, immaterial, invisible, and incorruptible: for ed, and with a desire of fuller instruction. Jesus
it is easier to say what he is not than what he is. saith-Hasting to satisfy her desire before his disciIf God were not a Spirit, he could not be perfect, ples came; Ithat speak unto thee am he-Our Lord
nor infinite, nor eternal, nor independent, nor the  did not speak of himself thus plainly to the Jews, beFather of spirits. Now, 2d, on this spirituality of cause, as they were full of expectation that the Mesthe divine nature is founded the necessity of the  siah, when he came, would erect a glorious temporal
spirituality of divine worship; for the worship of  kingdom, and constitute them a free, happy, and
God must partake of his nature: as his nature is prosperous people, if Jesus had openly professed to
spiritual, his worship, to be acceptable, must be so  be that expected deliverer of their nation, many of
likewise. If we do not worship God, who is a Spirit, them would doubtless have taken up arms in his fain spirit, we neither give him the glory due to his vour, and others have accused him to the Roman
name, and so do not perform a real and proper act governor. Yet he did, in effect, declare what imof worship, nor can we hope to attain his favour, and  plied it, though he declined using and applying to
acceptance with him, and so we miss the end of himself the particular title. For in a multitude of
worship. The exercise of faith and love, therefore, places he represented himself both as the Son of
and of other graces, must constitute the true spirit- man, and as the Son of God: both which expresual worship which we owe to the God and Father sions were generally understood by the Jews as
of our Lord Jesus Christ, and which cannot but be  peculiarly applicable to the Messiah.
a               546                                            (35* )




The woman incites the                 CHAPTER IV.                  Samaritans to visit Chrzst.
A. M. 4034. 27 ~t And upon this came his dis-  31 ~ In the mean while his disci- A. M. 4034
A. D. 30.                                                                            A D. 30.
ciples, and marvelled that he talked  ples prayed him, saying, Master, eat.
with the woman: yet no man said, What seek-   32 But he said unto them, I have meat to eat
est thou? or, Why talkest thou with her?     that ye know not of.
28 The womah then left her water-pot, and   33 Therefore said the disciples one to anwent her way into the city, and saith to the  other, Hath any man brought him  aught to
men,                                            eat.
29 Come, see a man t which told me all things   34 Jesus saith unto them, u My meat is to do
that ever I did: is not this the Christ?       the will of him that sent me, and to finish his
30 Then they went out of the city, and came work.
unto him.                                        35 Say not ye, There are yet four months,
t Verse 25.                       u Job xxiii. 12; Chap. vi. 38; xvii. 4; xix. 30.
Verse 27. Upon this came his disciples-Who, as considering where he was; Hath any man brought
was said before, were gone into the city to buy food; him aught to eat?-Has any one been with him while
anZd marvqlled that he talked with the woman-Or we have been absent, and supplied him with provirather (as the word yvvalcor is without the article) sions?  Jesus-Who knew the loss they were at to
with a woman, which the Jewish rabbies reckoned. understand his meaning; saith unto them-With a
it scandalous for a man of distinction to do. And  view to explain it; My meat-My most refreshing
that the disciples were not, in such things, superior and delightful food, and that which satisfies the
to the prejudices of their countrymen, is manifest strongest appetite of my soul; is to do the will of
from the whole of their history. They marvelled  him that sent me, &c.-He made his work his meat
likewise at his talking with a woman of that nation, and drink; namely, the work he had done, his inwhich was so peculiarly hateful to the Jews.  Yet structing the woman, and the work he had to do
no mant said to the woman, What seekest thou?-  among the Samaritans; the prospect he now had of
Or to Christ, Why talkest thou with her?       doing good to many; this was to him the greatest
Verses 28-30. The woman then-Seeing other pleasure and satisfaction imaginable. Observe here,
company coming up to interrupt the discourse, im- reader, 1st, The salvation' of sinners is the will of
mediately left her water-pot-Or pail, behind her, God, and the instruction of them in order thereunto,
forgetting smaller things, while her thoughts were  is his work, I Tim. ii. 4. 2d, Christ was sent into
engrossed with matters of the greatest importance; the world for this purpose, to bring sinners to God,
anzd went her way with all haste into the city-  to bring them to know him, and to be happy in him.
Where she published the news in the streets, and  3d, He made this work his business and delight.
said to all she met with, Come, see a man which told'When his body needed food, his mind was so taken
mne all things that ever I did-Even the most secret up with this, that he forgot both hunger and thirst,
circumstances of my past life. Our Lord had told  both meat and drink. 4th, He was not only ready,
her but a few things, but his words awakened her upon all occasions, to enter upon his work, but he
conscience, which soon told her all the rest. Is not was concerned and earnest to go through it, and
this the Christ? —She does not doubt of it herself, finish it in all its parts. He resolved never to quit
but speaks thus to excite them to make the inquiry. it, or lay it down till he could say, It is finished.
Then they went out of the city, &c.-The Samari- Many have zeal to carry them out at first, and intans, struck both with wonder and curiosity, did not duce them to undertake the Lord's work; but not zeal
delay, but accompanied her instantly, wishing, no to carry them on to the last, and cause them to perdoubt, that her news might prove true.         severe till they have accomplished it.  But our
Verses 31-34. Inz the nmean while-Before the peo- Master has herein left us an example, that we may
ple came; his disciples prayed him, saying, Alas- learn to do the will of God as he did-with diligence
ter, eat-They set the meat, which they had brought, and close application, as those that make it their
before him, and requested him to partake of it, know- business-with delight and pleasure in it, as persons
ing how much he needed refreshment. But he said,  in their element —with constancy and perseverance,
I have meat to eat that ye know not of-Meat which  not only inclining them to begin, but aiming at,
yields me much more refreshment than any food  finishing their work.
which you can have brought me. He refers to the   Verses 35, 36. Say not ye, There are yet four
conversation which he had just had with the woman, Imonths, &c.-Dr. Whitby, Grotius, and many others,
and to the expected conversion of the Samaritans.; understand this, as if our Lord had said, It is a proWhen he sat down upon the well, he was weary, l verbial expression forthe encouragement ofhusbandand needed sustenance; but this opportunity of sav- i men, that there are but four months between seeding souls made him forget his weariness and hunger. time and harvest. " But I cannot acquiesce," says
Therefore said the disciples-Not understanding  Dr. Doddridge, "in this interpretation, 1st, Because
his words in that spiritual sense in which he had i none of the learned writers referred to above, nor
spoken them; one to another —With some surprise, i Dr. Lightfoot, who is large on this text, could proa                                                              547




Many of the Samaritans                   ST. JOHN.               believe Jesus to be the Messiah.
A. M. 4034. and then cometh harvest? behold, I    37 And herein is that saying true, A. M. 4034.
A. D. 30.                                                                             A. D 30
say unto you, Lift up your eyes, and  One soweth, and another reapeth.              --
look on the fields; xfor they are white already   38 I sent you to reap that whereon ye bbstowto harvest.                                     ed no labour: other men laboured, and ye are
36 Y And he that reapeth receiveth wages, and  entered into their labours.
gathereth fruit unto life eternal: that both he   39 ~ And many of the Samaritans of that city
that soweth, and he that reapeth, may rejoice  believed on him z for the saying of the woman,
together.                                       which testified, He told mre all that ever I did.
x Matt. ix. 37; Luke x. 2.                     Y Dan. xii. 3.-z Verse 29.
duce any such proverb. 2d, Because, indeed, there  work has a tendency to, and is instrumental of, the
could be no foundation for it, since the distance be- eternal salvation of precious souls.
tween seed-time and harvest must differ according    Verses 37, 38. Herein is that saying true —That
to the different kinds of grain in question. And, 3d, common proverb; One soweth and another reapeth
Because if there had been such a proverb, it would  -He alludes to what often happens, namely, that
have been improper to apply it here, since our Lord  after he has sown his field, a man dies before he
was not speaking of the period of time between the  gathers in the harvest, and so leaves it to another.
prophets' sowing, and the apostles' reaping; (to which  who enjoys the advantage of his pains. But the apfour months has no analogy;) but only means to tell plication which our Lord makes of this proverb here,
them, that though they reckoned yet four months to  does not imply any discontent in the persons who
the earthly harvest, the spiritual harvest was now  sow without reaping, as it seems to do in common
ripe. So that I choose, as Sir Isaac Newton does, to  uses; for the sower and the reaper are represented
take the words in their plainest sense, as an intima- as rejoicing together in the rewards of their spiritual
tion that there were then four months to the begin- husbandry. I sent you to reap that-The fruit of
ning of harvest. And I take this passage to be of that; whereon ye bestowed no labour-No labour of
great importance for settling the chronology of tilling or sowing the ground.  Other men laboured
Christ's ministry." Lift uzp your eyes, even now, and  -Namely, the ancient prophets, in sowing the seeds
look on the fields round about you, for they are white  of piety and virtue among the Jews, and thereby exalready to harvest-Laden with a plentiful crop of posed themselves to great hardships, persecutions,
ripe corn. He alluded to the disposition of the peo- and sufferings. And ye are entered into their labours
pie in general to receive the gospel, and more par- -Ye are employed to reap the fruit of that seed
ticularly to the multitude of the Samaritans, who, which they with great difficulty sowed, for ye are
struck with the report of the woman, were coming  gathering into the kingdom of God, into the gospel
in such numbers as covered the ground, to inquire  church here, and into the kingdom of glory hereafafter him as the Messiah, and to hear his doctrine; ter. those who, by the writings of the prophets,
and unto whom he pointed and directed his disciples having been endued with a sense of religion, are preto look, as being within their view. And, as they  pared for entering into it.
laboured together with him in this spiritual harvest,   Verses 39, 40. Many of the Samaritans believed
to encourage them, he puts them in mind of the re- on him-That is, believed him to be a divinely-comward, adding, And he that reapeth-The harvest of missioned teacher, and even the true Messiah, as
which I now speak; he that by labouring in the  appears from verse 42; for the saying of the woman,
word and doctrine converts sinners, and turns them  who testified, Ile told tme all that ever I did-A deto God; receiveth wages-Infinitely more valuable  claration which both struck and convinced them:
than men can give; and gathereth fruit unto life  so is God sometimes pleased to use very weak and
eternal-Both saves himself and those that hear unlikely instruments for the beginning and carrying
hin, 1 Tim. iv. 16. Christ compares the case of a on of a good work. And our Lord, by instructing
faithful Christ.an minister to that of a considerate  one poor woman, here spread instruction through a
reaper, who is supported in his fatigue, not only by  whole town. Let not ministers, then, be either carea regard to his own wages, but to the advantage which  less or discouraged in their preaching, because their
the public receivesbythe harvest he gathers in. This hearers are few and mean; for by doing good to
the original expression, avvayet KcapTrov etrf tov atvtovtov  them, good may be conveyed to more, and to persons
seems plainly to import, and so is parallel to James of greater influence. If believers teach every man
v. 20, He that converteth a sinner shall save a soul his neighbour, and every man his brother, a great
fr.,om death, &c., and suggests a most forcible con- number may learn, and these again may teach others.
sideration to diligence and zeal. If the spiritual Philip preached the gospel to a single person in his
reaper save his own soul, even that is fruit abound- chariot upon the road, and he not only received it
ing to his account, fruit gathered to life eternal. And  himself, but carried it into his country, and propaif, over and above this, he be instrumental in saving  gated it there.  We see here also the good effect of
the souls of others too, there also is -fruit gathered, speaking experimentally of Christ, and of the things
good fruit, the fruit that Christ seeks for, Rom. i. 13. of God. This woman could say little of them, but
This is the comfort of faithful ministers, that their what she did say, she spake from the heart, and fee548                                                              a




4 prophet is without honour            CHAPTER IV.                         in his own country.
A. M. 4034.  40 So when the Samaritans were   44 For b Jesus himself testified, that A. M. 4034.
A. D. 30.                                                                            A. D. 30..-.- 3 come onto him, they besought him   a prophet hath no honour in his own
that he would tarry with them: and he abode  country.
there two days.                                  45 Then  when  he was come into Gali41 And many more believed, because of his lee, the Galileans received him, C having seen
own word;                                       all the things that he did at Jerusalem  at
42 And said unto the woman, Now we be- the feast: d for they  also went unto  the
lieve, not because of thy saying: for awe have  feast.
heard him  ourselves, and know that this is in-  46 So Jesus came again into Cana of Galilee,
deed the Christ, the Saviour of the world.      e where he made the water wine.  And there
43 S Now  after  two  days  he  departed i was a certain 4nobleman, whose son was sick
thence, and went into Galilee.                  at Capernaum.*
a Chap. xvii. 8; 1 John iv. 14.-b Matt. xiii. 57; Mark vi. 4;   e Chapter ii. 1, 11.- 4 Or, courtier, or, ruler.-* Second
Luke iv. 24.  c Chap. ii. 23; iii. 2.-d Deut. xvi. 16.  Sunday after Trinity, gospel, verse 46 to the end.
ingly. Those are most likely to do good to others  unto the woman, Now we believe, not because of thy
who can tell what God has done for their own souls. sayingNot chiefly on account of it; for ve have
TWhen the Samaritans were come to him-Being  heard him ourselves-Have heard such excellent
greatly taken with the manner of his deportment,  and divine truths from him, accompanied with such
and the tenor of his discourse; they besought himn  commanding power and evidence, that we are
to tarry with them-For some time at least, as being i abundantly satisfied, that this is indeed the Christ,
desirous of a further acquaintance with him, and of the expected Messiah; the Saviour of the worldreceiving further benefit from his instructions. For And not of the Jewish nation only. The Samarithe meanness of his appearance, when they saw him, tans might probably collect, from what was propheand the manifest poverty of his outward condition, sied by Jacob of the Messiah, Gen. xlix. 10, to him
did not lessen their esteem of him, and expectations shall the gathering of the people be, that the Genfrom him. Observe, reader, we may entertain good  tile nations were to receive some benefit by his
hopes of those who have got over the vulgar preju- coming, and one way or another to be subjected to
dices that men have against true worth in a low  him; and Christ's discourse might confirm that apestate. Blessed are they that are not offended in  prehension. But there is no reason at all to believe
Christ at the first sight. The evangelist seems to  they perfectly understood the doctrine of the calling
lay an emphasis on their being Samaritans. See of the idolatrous Gentiles, which was so long a
also Luke x. 33; xvii. 16. The Samaritans had not mystery even to the apostles themselves. Thus was
that reputation for religion that the Jews had; yet the seed of the gospel sown inSamaria. What effect
the Jews, who saw Christ's miracles, drove him from  there was of this afterward doth not appear; but we
them, while the Samaritans, who saw not his mira- find that four or five years after, when Philip preachcles, nor had shared in his favours, invited him to  ed the gospel in Samaria, he found so much blessed
them! The proof of the gospel's success is not remains of this good work now wrought, that the
always according to probability, nor what is expe- people, with one accord, gave heed to those things
rienced according to what is expected. And he —  which Philip spoke, Acts viii. 5-8; but as some
Ever ready to lay hold on every opportunity of i were easily influenced to good now, so were others
doing good, wrent with them to their city; acld abode to evil afterward, when Simon Magus bewitched
there two days-Which was a proper medium be- many with his sorceries, verses 9, 10.
tween entirely neglecting them, and giving them so I Verses 43-45. After two days, he went into Galimuch of his time and company as would have  lee-That is, into the country of Galilee: but not to
broken in upon the design of his journey into Gali- I Nazareth,wherehehadspenthischildhoodandyouth.
lee, or might have given umbrage to the Jews.   It was at that town only that he had no honour. And
Verses 41, 42. And many more believed-" This therefore he passed by it, and went to other towns.
was the more extraordinary, as they not only had a Luke, speaking of this journey, says, chap. iv. 14, Jenational prej udice against him as a Jew, but, living  sits returned in the power of the Spirit unto Galilee.
near mount Gerizimn, had a particular interest in  See also Matt. iv. 12; Mark i. 14, 15. The Galilemaintaining the usual worship there; which must ans received him-Treated him  courteously, and
have been very advantageous to the neighbourhood. attended his ministry with a disposition to believe,
Perhaps on this they would no longer worship there, having conceived a favourable opinion of him by
which might irritate the rest of the Samaritans, and  reason of the miracles they had seen him perform
its part provoke the ill usage that Christ afterward  in Jerusalem during the passover.
met with in this country.  Luke ix. 52."-Dod-   Verses 46-53. There was a certain nobleman-One
dridge. Because of his owni word-Which corm- belonging to the king's court, as the word fiaaottcoc,
mended itself to their reason and consciences, as here used, properly signifies. The Syriac andAracertainly true, and infinitely important. And said  bic versions render it, a minister, or servant of the
a                                                              549




Jesus cures a nobleman's son            ST. JOHN.                    who was dangeroulsly ill.
A. M. 4034. 47 When he heard that Jesus was   51 And as he was now going down, A. M. 4c03-4.
A.D. *0. come out of Judea into Galilee, he  his servants met him, and told him,  A. D. 
went unto him, and besought him  that he  saying, Thy son liveth.
would come down, and heal his son: for he   52 Then inquired he of them the hour when
was at the point of death.                      he began to amend.  And they said unto him.
48 Then said Jesus unto him, f Except ye see Yesterday at the seventh hour the fever left him,
signs and wonders, ye will not believe.          53 So the father knew  that it was at the
49 The nobleman saith unto him, Sir, come same hour, in the which Jesus said unto him,
down ere my child die.                          Thy son liveth: and himself believed, and his
50 Jesus saith unto him, Go thy way; thy  whole house.
son liveth.  And the man believed the word   54 This is again the second miracle that
that Jesus had spoken unto him, and he went Jesus did, when he was come out of Judea
his way.                                        into Galilee.
f 1 Cor. i. 22.
king, namely, of Herod; who, though only tetrarch  ing for others or for ourselves. And he'werzt his
of Galilee, yet was commonly distinguished by the  way-Without any further importunity. And as
title of king. And, as Capernaum lay in his domin- he vwas going, his servants met him-Eager to bring
ions, it is probable this was one of his courtiers. The  him the agreeable news of his son's recovery, and to
English word nobleman conveys the notion of he- prevent him from taking the trouble of bringing
reditary rank, and certain dignities, to which there  Jesus down. Then inquired he when he began to
was nothing in Palestine, or even in Syria, that cor- amend —Being desirous to know whether it happened
responded. He besought himn that he would come at the very time when Jesus said, Thy son liveth.
down anzd heal his son-It seems the nobleman  Observe, reader, the more exactly the works of God
thought it necessary that Jesus should be personally  are considered, the more faith is increased.  They
present in order to his performing the cure. There- said, Yesterday at the seventh hour-Or at one;a
fore, to reprove the weakness of his faith, Jesus said  the afternoon; the fever left him-All of a sudden,
to him, Except ye see signs and wonders, ye will and he was restored to health immediately. So the
not believe-Or, as the latter clause may be render- father knew that it was at the same hour-Or at
ed, will ye not believe? although the Samaritans the very time when Jesus pronounced the healing
believed without them. The nobleman saith, Sir, word, and that his son therefore had been miracucome down ere my child die-Weak as his faith was, lously cured. And himself believed, and his whole
he determined, nevertheless, to urge the matter to house-Namely, that Jesus, by whom so convincing
the utmost; and therefore, without any explanation  and beneficent a miracle had been wrought, must
or apology on the point concerning which Christ be, not only, as he before supposed, some great prohad reproved kim, he entreats him to colne down. phet, but even the Messiah himself. What a blessed
immediately, the case being so extreme, that he change now took place in this family, occasioned by
thought a delay might be attended with the most fa- the sickness of the child, the cure of whose body
tal consequences. And shall we be less importunate  was made the means of producing faith in the souls
when soliciting spiritual blessings in behalf of our of all; whereby salvation came to this house, and
dear offspring'? Especially as their lives are so pre- blessings infinitely more valuable than noble blood,
carious, and we know not how soon these lovely  ample possessions, or royal favour could give! Conflowers may be cut down, and all further petitions siderations of this kind should reconcile us to afflicfor them be for ever superseded. Jesus saith, Go tions; for we know not what great good may arise
thy way, thy son liveth-Thus showing that it was from them. Blessed Jesus! Thy power was no
not necessary for him to go in person to perform the  less employed in working faith in the souls of the
cure. And the man believed the word that Jesus members of this family, than in curing the body of
had spoken-Though he had never seen or heard  the sick child. 0 may that power work in such a
of a parallel case. He had, indeed, heard of Christ's manner in us that we may be disposed cordially to
miracles, but this appears to have been the first, at believe in and love thee, and receive all the dispenleast it is the first recorded, in which Christ cured  sations of thy adorable providence with the most
the patient at a distance, and probably was hitherto  perfect resignation to, and acquiescence in, thy wise.
in this respect unequalled. And has not Jesus still holy, and blessed will, knowing on thy own infallithe same power?  Can he not heal either our bodies ble testimony by thy inspired apostle, that all things
or souls, though not visibly present?  0, let not a shall work together for good to them that love and
his bodily absence abate our faith, while either pray- 1 trust in thee!
550                                                              a




An account of the                         CHAPTER V.                             pool of Bethesda.
CHAPTER V.
k1,) Christ goes up to a feast at Jerusalem, and there cures a poor impotent man at the pool of Bethesda, 1-9. (2,) The
Jews quarrel with himfor doing it on the sabbath day, 10-16.  (3,) Christ vindicates himself by asserting his authority
as Son of God and Mediator, 17-30. (4,) Having declared to the Jews the dignity of his person, office, and character,
he proceeds to prove his divine mission by the testimony of John the Baptist, of his own miracles, of his Father, and of
the scriptures of the Old Testament, 32-39. (5,) He condemns the Jews for their unbelief, pride, and readiness to receive
impostors, 40-47.
A. M. 4035. AFTER  a this there was a feast of folk, of blind, halt, withered, waiting A. M. 4035
A. D. 31. A                                                                                A. D. 31.
the Jews: and Jesus went up to  for the moving of the water.
Jerusalem.                                          4 For an angel went down at a certain sea2 Now there is at Jerusalem, b by the sheep  son into the pool, and troubled the water: who1  arket, a pool, which is called in the Hebrew  soever then first after the troubling of the water
tongue, Bethesda, having five porches.             stepped in, was made whole of whatsoever dis3 In these lay a great multitude of impotent ease he had.
a Lev. xxiii. 2; Deut. xvi. 1; Chap. ii. 13.         b Neh. iii. 1; xii. 39. —1 Or, gate.
NOTES ON CHAPTER V.                    these lay a great multitude of impotent folk-The
Verse 1. After this there was a feast-Greek, water being highly esteemed on account of some
7) Eopr7, the feast; of the Jews-This, in all proba- medicinal virtues which attended it, and the benefit
bility, was the feast of the passover; because that so- many had received by bathing in it: waitingfor the
lemnity was called the feast, by way of eminence, moving of the water-For an extraordinary commo(Matt. xxvii. 15; Mark xv. 6;) and because immedi- tion to be caused in it. For an angel went down at
ately after it, we find the disciples on the sabbath  a certain season-Or, as some understand Kara catin the fields, rubbing the ears, probably of barley, a pov, at that season, the season of the feast, mentioned
kind of grain which was always fit for reaping at verse 1, confining the miracle of the pool to this parthe passover.  It is generally thought this was the  ticular feast. For, since the evangelist does not say
second passover that Christ attended after the com- that the waters of this pool had their healing quality
mencement of his public ministry.                  at any other feast, we are at liberty to make what
Verses 2-4. Now there is at Jerusalem-The Sy- supposition seems to us most probable.  Perhaps
riac seems to have read, 7W, there was, as it is ren- the silence of Philo and Josephus upon this miracle
dered in that version in the past time. Cyril, Chry- may induce some to think that it happened only at
sostom, and Theophylact favour this reading, as also  one passover. For though many infirm people lay
does Nonnus. " If tolerably supported," says Dr. in these porticoes, if the angel, as is probable, deCampbell, "it would be accounted preferable, as scended frequently during that solemnity, the mirathis gospel was written after the destruction of Je- cle would be no sooner known than multitudes
rusalem."  But if Jerusalem  was destroyed, as it would come and wait at the pool, to be cured by the
probably was, when St. John wrote this, it does not moving waters.  However, if the number of the
follow thatthe pool and its porticoes were destroyed  sick, collected together on this occasion, and the
also. The pool, or what is said to be it, is shown to  phrase Kara Kalpov, rendered, at a certain season,
travellers at the present time. By the sheep-market shall incline any to believe that these waters had a
a pool-Or, by the sheep-gate, as Dr. Campbell ren- healing quality at other passovers also, the silence of
ders ewrt ryl r'po6artzs, observing, however, that there  the writers before mentioned needs not to be much
is nothing in the Greek which answers to either regarded, it being well known that they have omitgate or market; but the word used being an adjec- ted much greater transactions, which they had as
tive, requires some such addition to complete the  good an opportunity to know; namely, that multisense: and we have good evidence that one of the  tude and variety of miracles which our Lord pergates of Jerusalem was called the sheep-gate. See  formed in the course of his ministry. See MacNeh. iii. 32; xii. 39. But we have no evidence that knight. As the word rendered angel means also
any place there was called the sheep-market. The messenger, and is frequently used of any messenger
word KoXv,u6v9pa, here rendered a pool, signifies a  *whatever, Dr. Hammond conjectures, that not an
place to swim in. Doddridge, Macknight, Camp- angel of God, but an officer, sent by the priests and
bell, and many other learned men, understand by it, rulers at a certain time to stir up the waters of this
a bath, like those near Jericho, where Aristobulus  pool, is here intended; and that the warm entrails of
was drowned byHerod's order, ashe was swimming. animals, which he supposed were cast into it to be
Called in the Hebrew tongue, Bethesda —That is, I washed, communicated this healing virtue to it. But
the house of mercy; having five porticoes-Piazzas, i surely all the circumstances of this history, as Dr.
or covered walks, being a most agreeable and salu-  Whitby justly observes, render this hypothesis
tary building in those warm climates, where exces- i highly improbable. For how is it likely, 1st, That
sive heat was not only troublesome, but prejudicial } this should be a natural means of curing all sorts of
to health. Probably the basin had five sides. Int diseased persons, without exception, the blind, the
a                                                                   551




Jesus cures a poor impotent man           ST. JOHIN.                    at the pool of Bethesda.
A. M. 4035.  5 And a certain man was there,   7 The impotent man answered himn  A. M. 4035.
A. D. 31.                                                                              A.D. 31.
- which had  an infirmity thirty and  Sir, I have no man, when the water
eigh: years.                                    is troubled, to put me into the pool: but while
6 When Jesus saw  him  lie, and knew that I am coming, another steppeth down before me.
he had been now a long time in that case, he   8 Jesus saith unto him, c Rise, take up thy
saith unto him, Wilt thou be made whole?       bed, and walk.
cMatt. ix. 6; Mark ii. 11; Luke v. 24.
halt, and the withered?  2d, That it should only  had been in a state of great weakness, attended,
cure the person that stepped in first, though he  doubtless, frequently with much pain, longer than
might be followed by others the same instant; for most persons live. Shall we complain of one or two,
how should the natural virtue of this pool, impreg- or a few wearisome nights, or some short fits of
nated with the warm entrails of so many sacrifices, affliction or pain, who, perhaps, for many years,
extend itself only to one man? 3d, That it should  have scarce known what it has been to be a day ill,
do this only at one time of the year, namely, at the  when many others, holler than we, have scarce
feast of passover; for this was done, not at several known what it has been to be a day well?  fWhen
times, but only at a certain time, or season, or at Jesus saw him lie-Singling him out from the rest,
that time, or season.  And, lastly, the very founda- and fixing his eyes upon him; he saith unto himtion of this conjecture is taken away by that observa- With great compassion; Wilt thou be made whole?tion of Dr. Lightfoot, that there was a laver in the  The length and greatness of this man's affliction,
temple "for the washing of those entrails, and so they  well known to Jesus, as is here observed, together
were not likely to be washed in this pool. It is fur- with his poverty, (verse 7,) were sufficient reasons
ther to be observed, that these waters of Siloam were  for his making choice of him to experience the mera type of the kingdom of David, according to Isa. cy of his healing power, a power infinitely superior
viii. 6; and of Christ. according to chap. xii. 3 of the  to the virtue of the waters, while he let the rest resame prophet; whence Siloam is interpreted sent, main in their affiiction.  Our Lord seems to have
by this evangelist, chap. ix. 7. To this type of the  asked this afflicted man the above-mentioned quesMlessiah, God might therefore give this virtue about tion, to give him an opportunity of declaring his
that time, to prepare the Jews to receive his advent, case in the hearing of the multitude: because such
who was sent to them; and, at the same tinge, when  a declaration would tend ton:make the miracle more
a fountain was to be opened for sin and for unclean-  conspicuous, and to awaken the attention of the inness, (Zech. xiii. 1,) he might communicate this virtue  habitants of the Jewish capital to the evidence he
to this pool, as a prefiguration of it: whence, as Ter-  was daily giving of his divine mission.
tullian observes, "the virtue of this pool then ceased,   Verse 7. The impotent man answered, I have
when they, persisting in their infidelity, rejected our no man-I am poor as well as lame, and unable to
Saviour."  And this might be one reason why the  hire any one to put me into the pool when the water
Jewish writers are so silent as to its virtue, because, is troubled, and I have neither friend nor relation
by its signification, it related to Christ, and by this to do this kind office for me. He seems to consider
miracle confirmed his doctrine. " That the waters  Christ's question as implying an imputation of careof Bethesda," says Dr. Macknight, "should at this  lessness and neglect in him, and, therefore, gives
time have obtained a miraculous healing quality, the reason why he was not made whole, notwithwas, without doubt, in honour of the personal ap- standing his desire.  While I am coming, another
pearance of the Son of God on earth. Perhaps it steppeth down before nze-He signifies that he had
was intended to show that Ezekiel's vision of waters, made many efforts to get into the pool, but hitherto
(chap. xlvii. 1, 7,) issuing out of the sanctuary, was without success, one or another always preventing
about to be fulfilled; of which waters it is said, him; and none having the charity to say, Your
(verse 9,) They shall be healed, and every thing  case is worse than mine; do you go in now, and I
shall live whither the river cometh.             will stay till the next time; for the old maxim is
Verses 5, 6. A certain man was there-Among  but too true, Every onzefor himself. Observe, reader,
the crowds which now lay in the porticoes of Beth- how mildly this man speaks of the unkindness of
esda, was one who had an infirmity-A weakness, those about him, making no peevish reflections on
as the word aaoeveta means; thirty and eight years  any one. As we should be thankful for the least
-He had probably lost the use of his limbs, at least, kindness, so wMe should be patient under the greatest
on one side, by a paralytic stroke. It is a great af- contempts: and whatever cause we may think we
fliction to have the body so disabled, that instead of have for resentment, yet we should take care that
being the soul's instrument, it is become, even in the  our expressions be always calm. And observe furaffairs of this life, its burden. What reason many  ther, to his praise, that though he had waited so long
of us have to thank God for bodily health and  in vain, yet still he continued lying by the pool side,
strength, to use them  for him, and to sympathize  hoping that some time or other help would come.
with those who are deprived of them, and especially    Verse 8. Jestus saith, Rise, take up thy bed, and
with those, who, like this afflicted man, have been  walk —A strange command to be given to an imdeprived of them for many years! This poor man potent man, that had been long disabled; but this
552                                                                a




The Jews charge the man                CHAPTER V.             with profanation of the sabbath.
4. M. 4035. 9 And immediately the man was   11 He  answered  them, He that A. M.1 035.
made whole, and took up his bed, and  made me whole, the same said unto  A. 1). 
walked: and d on the same day was the sabbath. me, Take up thy bed, and walk.
10 ~I The Jews therefore said unto him that   12 Then asked they him, What man is that
was cured, It is the sabbath day; e it is not which said unto thee, Take up thy bed, and
lawful for thee to carry thy bed.              walk?
d Chap. ix. 14.-e Exod. xx. 10; Neh. xiii. 19; Jer. xvii. 21, &c.; Matt. xii. 2; Mark ii. 24; iii. 4; Luke vi. 2; xiii. 14.
divine word was to be the vehicle of a divine power; a new world was he in, in an instant! Reader, noit was a command to the disease.to be gone, to na- thing is too hard for Christ to do! And took up his
ture to be strong. But it is expressed as a command  bed, and walked —Finding himself whole, he did not
to him to exert himself. He must rise and walk, object against his Deliverer's command, though conthat is, attempt to do so, and, in the essay, he shall trary to the precepts of the doctors. He rose up
receive strength. Thus the conversion of a sinner immediately, and, by carrying away his bed with
is the cure of a chronical disease, and is ordinarily  uncommon vigour, showed the greatness and pereffected by the word, a word of command; arise  fection of his cure, not caring who blamed him, or
and walk; turn and live; make ye a new heart: threatened him for doing it. Thus the proof of our
but this no more supposes a power in us to obey  spiritual cure is our rising and walking.  Hath
such commands, without the grace of God, than  Christ healed our spiritual diseases?  Let us go
these words of Christ supposed such a power in the  whithersoever he sends us, and take up and bear
impotent man. But if he had not attempted to help  whatever he is pleased to lay upon us, and walk
himself, he would not have been cured, but must before him. And the same day wcas the sabbathhave borne the blame of his continuing to be weak  That is, Either the first holy convocation in the
and helpless. Christ commanded him to take up  feast of unleavened bread, that is, the morrow after
his bed, 1st, That it might be evident a perfect cure  the passover solemnity, which was one of the
was wrought, and that miraculously; for the man  greatest sabbaths, (chap. xix. 31,) or the ordinary
did not recover strength by degrees, but from the  sabbath happening on the passover week, and conextremity of weakness, he suddenly stepped into  sequently the day on which the disciples plucked
the highest degree of bodily strength; so that he  the ears of corn, as mentioned Matt. xii. 1-8. The
was able to carry as great a load as any porter, who  Jews —Who saw him pass along the streets in this
had been as long used to carry burdens as he had  manner; said, it is the sabbath day, it is Not lav:ful
been unaccustomed to any thing of the kind. 2d, to carry thy bed-How is it, then, that thou art so
Christ intended hereby to proclaim the cure, and  presumptuous as to profane this holy day?  It does
make it public: for as it was the sabbath day, by  not appear whether they who thus spoke were
carrying a burden through the streets he made him- magistrates, who had power to punish him, or comself very remarkable, and every one would inquire  mon people, who could only inform against him;
why he did it, by which means the notice of the  but thus far was commendable, that while they
miracle would spread, to the honour of God. 3d, knew not by what authority he did it, they were
Christ intended thus to witness against the traditions jealous for the honour of the sabbath, and could not,
of the elders, who had stretched the law of the sab- without concern, see it profaned; like Nehemiah,
bath beyond its intention; and likewise to show, chap. xiii. 17. HIe answered, He that made me
that he was Lord of the sabbath, and had power to  whole-He that with a word restored my strength
make what alterations he pleased respecting it, and  in an instant; said unto me, Take up thy bed, &c.
to overrule the law. The case may be such, that it -As if he had said, I do not do this in contempt of
may become a work of necessity, or mercy, to carry  the law and the sabbath, but in obedience to one
a bed on the sabbath day; but here it was more; it who, by making me whole, hath given an undeniable
was a work of piety, being designed purely for the  proof that he is greater than either. He that could
glory of God. 4th, He meant hereby to try the  work such a miracle as to heal me in a moment of
faith and obedience of his patient, who, by carrying  an inveterate disease, doubtless might give me such
his bed, would publicly expose himself to the cen- a command as to carry my bed; he that could oversure of the ecclesiastical court, and become liable, at rule the powers of nature, might doubtless overrule
least, to be scourged in the synagogue. Now will a positive law, especially in an instance not of the
he venture to subject himself to this reproach and  essence of the law; he that was so kind as to make
suffering in obedience to Christ?  Yes, he will. me whole, would not be so unkind as to bid me do
Those that have been healed by Christ's word, ought what was sinful. Christ, by curing another parato be ruled by his word, whatever it may cost them. lytic, proved his power to forgive sills; here, to give
Verses 9-11. And immediately theman was made law: if his pardons are valid, his edicts are so, and
whole —A divine power going along with the com- his miracles prove both.
manul of Christ. What a joyful surprise was this   Verses 12, 13. Then asked they, What man is
to the poor cripple, to find himself, all of a sudden, that, &c. —Dropping all mention of the cure, they
so easy, so strong, so able to help himself! What  only fix on what seemed liable to exception. They
a                                                              553




The Jews persecute Jesus                ST. JOHN.              for doing good on the sabbath.
A. M. 4035.  13 And he that was healed wist not  15 The man departed, and told the A. M. 4035.
who it was: for Jesus had conveyed  Jews that it was Jesus which had  A. D. 
himself away, 2a multitude being in that made him whole.
place.                                          16 And therefore did the Jews persecute Jesus,
14 Afterward Jesus findeth him in the tem- and sought to slay him, because he had done
ple, and said unto him, Behold, thou art made  these things on the sabbath day.
whole: f sin no more, lest a worse thing come   17 ~ But Jesus answered them, g My father
unto thee.                                    worketh hitherto, and I work.
2 Or, from the multitude that was.    f Matt. xii. 45; Chap. viii. 11.- g Chap. ix. 4; xiv. 10.
do not ask, Who made thee well? but, Who bade have heard the words of his mouth, and to have rethee take up this bed on the sabbath day? that is, ceived the blessings of his gospel. But, instead of
as they interpreted it, Who bade thee profane the this, behold the malignity of our fallen nature, and
sabbath? Though he had just told them it was the force of stubborn prejudice! They surround him
author of his cure that gave him that command; for with a hostile intent; they even conspire against his
all that they proposed was, not to hear of any good life; and, for an imagined transgression in point of
that had been done to engage their admiration and  ceremony, would have put out this Light of Israel.
applause; hut to lay hold on some occasion to find  Let us not wonder, then, if our good be evil spoken
fault, to gratify the pride and malice of a censorious of; if even candour, benevolence, and usefulness,
temper. And he that was healed wist not-Did not do not disarm the enmity of those who have been
know at that time; who it was-That had cured  taught to prefer sacrifice to mercy; and who, dishim; for Jesus had conveyed himself away-Greek, relishing the genuine gospel, naturally seek to slane Sevevaevv had slipped away. The word, as Casau- der and persecute the professors, and especially the
bon observes, is an elegant metaphor borrowed from  defenders of it.
swimming, and well expresses the easy, unobserved    Verses 17-20. Jesus answered.-" By the Jews,
manner in which Christ, as it were, glide4 through  who in the preceding verses are said to have perthe multitude, leaving no trace behind of the way  secuted Jesus, we are to understand the rulers, as
he had taken.                                  appears from verse 33, where Jesus, speaking to the
Verses 14-16. Afterward, Jesus findeth him in  persons who sought to kill him, (verse 18,) says
the temple-The same day, probably, in which he unto them, Ye sent unto John, and he bare witness
was healed, whither, it is likely, he had repaired to unto the truth. But the messengers that were sent
return thanks to God for his signal recovery. Thus, to John were priests and Levites, (chap. i. 19,) perwhen God has, at any time, restored us to our health, sons of character who would not have undertaken
we ought to attend him with solemn praises; and  the office, unless by the appointment of the rulers.
the sooner the better; while the sense of the mercy  called on that occasion, as well as here, the Jews.
is fresh in our minds. Jesus, happening to be now  Hence the apology which Jesus now made for himin the temple, and meeting with the man, that he self is such as was proper to be pronounced before
might render the mercy he had conferred on him  the most capable judges; for it is the most regular
complete, takes this opportunity to put him in mind  defence of his character and mission that is anyof his having brought the distemper upon himself by  where to be found in the gospels, comprehending
his wicked courses; and said, Behold, thou art made the principal arguments in behalf of both, setting
whole-By the singular mercy of God, thou art now  them forth with the greatest strength of reason,
restored to health and vigour; sin no more-Guard  clearness of method, and conciseness of expression."
against all known sin; lest a worse thing come unto -Macknight. My Father worketh hitherto-From
thee-Lest some heavier judgment should be in- the beginning of the creation till now he hath been
flicted on thee: for the deliverance thou hast now  working without intermission, particularly in doing
received would be a dreadful aggravation of any  good to men by his unwearied providence.. For on
future guilt thou mightest contract. The man-  the sabbath day, as well as on other days, through
Having received information fiom those that stood  the invisible operation of his almighty power, he
by who it was that spoke to him, and knowing  supports the whole frame of nature, and carries on
him to be the person to whom he was indebted for the motions of the hehavens, upon which the vicissihis cure; departed-From the temple; and told the tudes of day and night, and of the seasons depend,
Jews —Who had before examined him, that it was so necessary to the production of food, with the
Jesus who had made him whole, expecting, no doubt, other means of life. And I work-I imitate my
by this discovery, to have procured him that honour Father, and work also continually. This is the proand respect which were due to so much power and  position which is explained from verses 19-30, and
goodness. And therefore did the Jews persecute  confirihed and vindicated in the 31st and following
Jesus-One would have expected, that as soon as verses. As the Jews built their observation of the
the man who had been thus miraculously healed  sabbath upon God's having rested thereon from the
had published the name of his benefactor, crowds Iworks of creation, this argument was decisive: nleverwould have immediately thronged about Jesus to  theless, the apology offended them exceedingly, and.i54                                                           a




Jesus vindicates his authority          CHAPTER V.                 as Son of God and Mediator.
A. M. 4035.  18 Therefore the Jews h sought the  quickeneth them; meven so the Son A. M. 4035.
A. D. 31.                                                                              A.D. 31.
- more to kill him, because he not only  quickeneth whom he will.
had broken the sabbath, but said also, that God   22 For the Father judgeth no man; but
was his Father, i making himself equal with  n hath committed all judgment unto the Son:
God.                                             23 That all men should honour the Son, even
19 ~ Then answered Jesus, and said unto  as they honour the Father.  ~ He that honourthem, Verily, verily, I say unto  you, k The  eth not the Son, honoureth not the Father
Son can do nothing of himself, but what he  which hath sent him.
seeth the Father do: for what things soever he   24 Verily, verily, I say unto you, P He that
doeth, these also doeth the Son likewise.        heareth my word, and believeth on him that
20 For'the  Father loveth the Son, and  sent me, hath everlasting life, and shall not
showeth him all things that himself doeth: and  come into condemnation; q but is passed from
he will show him greater works than these, that death unto life.
ye may marvel.                                    25 Verily, verily, I say unto you, The hour
21 For as the Father raiseth up the dead, and  is coming, and now is, when r the dead shall
ih Chap. vii. 19.-i Chap. x. 30, 33; Phil. ii. 6.-k Verse   n Matt. xi. 27; xxviii. 18; Verse 27; Chap. iii. 35; xvii. 2;
30; Chap. viii. 28; ix. 4; xii. 49; xiv. 10.  1 Matt. iii. 17; Acts xvii. 31; 1 Pet. iv. 5.-o 1 John ii. 23.-p Chap. iii. 16,
Chap. iii. 35; 2 Pet. i. 17.-  mLuke vii. 14; viii. 54; Chap. 18; vi. 40, 47; viii. 51; xx. 31.  q 1 John iii. 14.   r Verse
xi. 25, 43.                                     28; Eph. ii. 1, 5; v. 14; Col. ii. 13.
they sought the more to kill him, because he not only  veiled, and were astonished, wvhen he raised Lazarus,
had broken the sabbath-Which they were confi- and when they were compelled to witness the awful
dent he had done; but said also, that God was his prodigies that attended his death.
Father-Greek, IIaTepa tdtov, his own proper Father,   Verses 21-23. For as the Father raiseth up the
as the expression signifies; his Father in so peculiar dead, &c.-Here he declares what are those greater
and appropriating a sense as, in effect, to make him- works, namely, raising the dead and judging the
self equal with God; and therefore asserting that world. These two, quickening and judging, are
he acted like God, and arguing his own right to work  proposed, verses 21, 22. The acquittal of believers,
on the sabbath day from God's working upon it. which presupposes judgment, is treated of in verse
Since the whole nation of the Jews thought God to  24; the quickening some of the dead, verse 25; and
be their Father, (chap. viii. 41,) they would not the general resurrection, verse 28. For the Father
have accounted it blasphemy in Christ to have called  judgeth no man-Without the Son; but he doth
God his Father, had they not interpreted it in so judge by that man whom he hath ordained, Acts
high and appropriating a sense. The conclusion  xvii. 31.  That all men should honour the Son,
which they drew from his words, our Lord did not even as they honour the Father-Honour him as
deny, but showed that in all things he acted agree- the Maker, Upholder, Redeemer, Saviour, Governably to the will of God, and that he was equal in  or, and Judge of the world, and that either willingly,
power to God, doing whatever he saw the Father do, by yielding to him the homage of faith, love, and
an honour which flowed to him from the immense  obedience, and so escaping condemnation, and atlove of the Father. The expression, the Son can  taining eternal life; or unwillingly, and so feeling
do nothing of himself manifests, not his imperfec- the wrath of the Judge. This demonstrates the
tion, but his glory, for it implies his eternal, intimate, equality, or sameness, rather, of the Godhead of the
indissoluble unity with the Father.  Hence it is Son and the Father. If our Lord were God only by
absolutely impossible that the Son should judge, office, or investiture, and not in the unity of the diwill, testify, or teach any thing, without the Father, vine essence, he would not be honoured even as,
verse 30, &c.; chap. vi. 38; vii. 16: or that he  that is, with the same honour as that wherewith the
should be known or believed on separately from the  Father is honoured. He that honoureth not the Son
Father. And he here defends his doing good every  — With the same equal honour, greatly dishonourday without intermission, by the example of his eth the Father which sent him.
Father, from which he cannot depart. For the    Verses 24-30. Verily, he that heareth my wcord,
Father loveth the Son-Namely, with a peculiar, an  sc., hath everlasting life-Such a person is already
infinite love; and showeth him all things that him- entitled to it, yea, it is already begun in his soul,
self doeth-A proof of the most intimate unity; his and he shall shortly possess it in its full perfection:
most secret counsels lie open to the Son: and he  and shall not come into condemnation-For any forwill show him-By doing them; greater works than  mer offences; but is passed from death unto lifethese-Which he has hitherto performed; will en- That is, from that state of spiritual death, or of
able him to do greater miracles than any he has alienation from the life of God, (see Eph. iv. 18,) in
done hitherto; that ye may marvel-Which though  which men naturally are, to spiritual life and felicity,
they may not convince, will certainly astonish you, in union and communion with God. Verily, verily, I
and make it impossible for you to gainsay him, at say unto you —I renew the important declaration in
least, with any show of reason. Thus they mar- the strongest terms; the hour is coming, and now ias
a                                                                555




Jesus declares that he has               ST. JOHN.                     power to raise the dead.
A. M. 4035. hear the voice of the Son of God:   30 Y I can of mine own self do no- A. M. 4035.
D. 31. and they that hear shall live.   thing: as I hear, Ijudge: and myjudg26 For as the Father hath life in himself, so  ment is just; because Z I seek not mine own will,
hath he given to the Son to have life in himself;  but the will of the Father which hath sent me.
27 And s hath given him authority to execute   31 ~ a If I bear witness of myself, my witjudgment also, t because he is the Son of man. ness is not true.
28 Marvel not at this: for the hour is coming,  32 b There is another that beareth witness of
in the which all that are in the graves shall me, and I know that the witness which he withear his voice,                                 nesseth of me is true.
29 u And shall come forth; x they that have   33 Ye sent unto John, c and he bare witness
done good, unto the resurrection of life; and  unto the truth.
they that have done evil, unto the resurrection   34 But I receive not testimony from  man:
of damnation.                                   but these things I say, that ye might be saved.
sVerse 22; Acts x. 42; xvii. 31 —t Daniel vii. 13, 14.   z Matt. xxvi. 39; Chap. iv. 34; vi. 38.  a Chap. viii. 14;
u Isa. xxvi. 19; 1 Thess. iv. 16; 1 Cor. xv. 52.-x Daniel Rev. iii. 14.-b Matt. iii. 17; xvii. 5; Chap. viii. 18; 1 John
xii. 2; Matt. xxv. 32, 33, 46.-  Y Verse 19.    v. 6, 7, 9..c Chap. i. 15, 19, 27, 32.
-That is, it is just at hand; when the dead shall time, fully and certainly. And my judgment is
hear the voice of the Son of God-Within the space  just-Not only because it is thus a judgment
of a few months some dead bodies shall be raised to  according to truth and equity, but likewise, belife by the word of his power. See Mark v. 41; cause I seek not my own will, but the will of my
Luke vii. 14; John xi. 43; and Matt. xxvii. 52, 53. Father, &c.-I have no interest to pursue, no incliOr rather, he meant, that many souls then dead in  nation to fulfil, different from that of my Father.
sin, should be quickened by his grace, and made spi-   Verses 31-35. If I bear witness of myself, my witritually alive. For as the Father hath life in him- ness is not true-Heylin and Wesley read, is not vaself —Originally and essentially; so hath he given to  lid; Doddridge, is not [to be admitted as] true; and
the Son-In order to these purposes of glorious and  Campbell, is not to be regarded; observing, "In
divine operation; to have life in himself —To be  every country, where there are standing laws, and
communicated unto whomsoever he will. Hence  a regular constitution, there is what is called a fothe apostle (1 Cor. xv. 45) terms the second Adam, rensic, or judicial use of certain words, which difa quickening spirit: and hath given him authority  fers considerably from  familiar use."  Thus the
-Not only to quicken men now, but also to execute word &Katog, rendered a just person, (Matt. xxvii.
finaljudgment; because he is the Son of man-Be- 24,) seems to mean no more than, not guilty of the
cause he humbled himself so low as to become the  crime charged.  "The like holds of the word
Son of man, the Father conferred on him the high  ae1?,71c, (here rendered true,) which, when used in
honour and glorious power of judging men and an- reference to the procedure in judicatories, denotes,
gels, that is, exalted the human nature, united to the not what is in itself true, but what is proved,
divine, to this dignity and authority, Phil. ii. 9-11. I or what is accounted legal proof. Thus it is said,
iMarvel not at this, the hour is coming, in which all that a man's testimony of himself is not true. A
that are in the graves shall hear his voice, &c.-  man may certainly give a true testimony of himself;
*"Be not surprised at my saying, the Son of man has but, in law, it is not evidence; and is therefore held
power to raise a few particular persons from the  as untrue. This sense of the word often occurs in
dead. There is a far greater power committedto him, this gospel." As if he had said, I have certainly eneven that of raising all men at the last day, and of tered a very high claim, and asserted my dignity in
judging and rewarding them  according to their very strong terms, but I do not require any man to
works."  I can of nmy own self do nothing —Now in  believe me merely on the authority of my own testhis judgment I will not act absolutely or arbitrarily, timony. There is another that beareth witness of me
but according to the laws of equity, unalterably es- -A person of undoubted reputation and veracity.
tablished by my Father; so' that I shall not act He refers to the testimony of John, given him in the
therein so properly by my own, as by my Father's hearing of their own deputies. But at the same time
authority. As I hear Ijudge-In allusion to hu- he observed, that the truth of his mission did not deman courts, where the judges found their sentences pend on human testimony, though it was given by
upon the testimony of witnesses, and the laws of one who was a burning and shining light, and in
the country.  Yet the expression by no means whom they greatly rejoiced, because the prophetic
implies that our Lord, at the great day, shall receive  spirit, which had so long ceased, seemed to be again
information from any one whatsoever, concerning  revived in him. For he proceeds; But I receive
the persons he is to judge. Having been himself not —Or, I have no need to receive; testimony from
privy to their actions, he needs no evidence, but man: but these things-Concerning John, whom ye
knows all things that ever were thought, said, or yourselves reverence; I   say, that ye may be saved
done by mankind, from the beginning to the end of -Namely, from that destruction which John fore556                                                               a




Jesus appeals to his works             CHAPTER V.                        as proof of his mission.
A. M. 4035. 35 He was a burning and da shiningi 37 And the Father himself which A. M. 4035.
A. D. 31.                                     I                                        A.D. 31.
light: and eye were willing for a sea-I hath sent me, h hath borne witness
son to rejoice in his light.                    of me.  Ye have neither heard his voice at
36 ~T But f I have greater witness than that  any time, i nor seen his shape.
of John: for gthe works which the Fatherll 38 And ye have not his word abiding in
hath given me to finish, the same works that I you: for whom  he hath sent, him ye believe
do, bear witness of me, that the Father hath  not.
sent me.                                          39 t k Search the Scriptures; for in them ye
d 2 Peter i. 19.-e Matthew xiii. 20; xxi. 26; Mark vi. 20.  iDeut. iv. 12; Chapter i. 18; 1 Timothy i. 17; 1 John
f 1 John v. 9.-g Chapter iii. 2; x. 25; xv. 24.-h Matthew  iv. 12.-k Isaiah viii. 20; xxxiv. 16; Luke xvi. 29; Verse
iii. 17; xvii. 5; Chapter vi. 27; viii. 18.     46; Acts xvii. 11.
told would be the portion of those who should reject l own voice from heaven. But the sense in which
me. So really and seriously did Christ will their Dr. Whitby takes the words, seems to connect them
salvation. Yet they were not saved. Most, if not more naturally with the preceding verse: thus,
all of them, died in their sins. He was a burning  " Nor are you to expect that the Father should tesand a shining light-Inwardly burning with love tify of me otherwise than by his works, for that
and zeal; outwardly shining with all holiness. Some  which was granted to your fathers belongs not to
infer from this expression that the Baptist was now  you, namely, to see his glory and hear his voice out
dead; yet he does not seem to have been killed till of the midst of the fire. And have not his word
a little before the third passover. The reason is, the  abiding in you —You do not show a due regard even
miracle of the loaves, performed in the desert of to those sacred oracles, which you acknowledge to
Bethsaida immediately after word was brought of be divine; either you do not cordially believe them,
John's death, is said to have happened a little before  or they have not that influence upon your spirit and
that feast, John vi. 4. If so, our Lord's meaning is, conduct which, in all reason, they ought to have."
that John was aburning and ashining light, not while  The scriptures of the Old Testament, if they had
he lay in prison, but while his ministry lasted; for understood, believed, and laid them to heart as they
during his imprisonment his light may be said to  ought to have done, would, doubtless, have disposed
have been extinguished. Accordingly it is added, them to receive Christ. But this revelation of the
And ye were willing for a season —I pog (pav, for an  divine will was not in them. It was among them,
hour; to rejoice in his light-Ye hearkened to him  in their. country, in their hands, but not in their
with great pleasure, till his credit was impaired in  hearts; they beheld it with their eyes, and it soundyour estimation by his imprisonment. Or the mean- ed in their ears; but it did not rule in their souls.
ing may be, that they did not continue long to mani- But how did it appear that they had not the word of
fest that regard for his preaching, which, at his first God abiding in them? it appeared by their not beappearance, they seemed to promise; because his  lieving and receiving him  whom God had sent.
doctrine was too strict and severe to be approved of, There was so much said in the Old Testament conor endured long by so carnal and worldly-minded a cerning Christ, to direct people when and where to
people.                                         look for him, and so to facilitate the discovery of
Verses 36-38. But I have greater witness than  him, that if they had duly considered those things,
that of John-The testimony of one who has in- they could not have avoided the conviction that
finitely greater authority and power than he; for the Jesus was the Christ, and that he was sent of God;
works which the Father hath given me to finish-  so that their not believing in him, and receiving his
The miracles which he hath commissioned me to  doctrine, was a certain sign that the word of God
perform; bear witness of mne-In a manner most did not abide in them. Observe, reader, 1st, The
convincing to every unprejudiced mind; that the  indwelling of the Word and Spirit, or grace of God
lFather hath sent me-As his Ambassador to men, in us, is best tried and known by the effects which
with full authority to reveal his will. And the Fa-  it produces: particularly by our receiving whom and
ther himself hath borne witness of me-And that in  what he sends, the messengers, the commands, the
the most public manner, namely, at my baptism. threatenings, the promises, the providences, which
Ye have neither heard his voice, &c.-As if he had  he sends; and especially Christ whom he has sent.
said, I speak not of my supposed father, Joseph. 2d, If his word abide in us, if we converse with it
Ye are utter strangers to him of whom I speak. Or, by frequent meditation, consult it upon every occaYou show yourselves to be as ignorant of him as sion, and conform to it in our conversation, we shall
men are of a person they never either saw or heard. then readily receive the testimony of the Father
Bishop Pearce considers the clause as a parenthesis, concerning Christ, and therefore shall believe in
and thinks the sense, in connection with what pre- and receive him in all the characters and offices
cedes and follows, is, "Not that my Father ever which he sustains, and in which he is offered to us
appeared visibly, or spake audibly to any of you; in the gospel.
but he did it by the mouths eof his prophets."  To I Verses 39, 40. Search the Scriptures —Because
their testimony, however, he had lately added his the Jews were exceedingly averse to acknowledge
a                                                               55~




Jesus reproves the Jews for              ST. JOHN.                     their pride and unbelief.
A. M. 4035. think ye have eternal life: And' they   42 But I know you, that ye have A. M. 4035.
A. D. 31.                                                                             A. D. 31.
are they which testify of me.          not the love of God in you.
40 m And ye will not come to me, that ye   43 I am come in my Father's name, and ye
might have life.                                receive me not: if another shall come in his
41 ~ n I receive not honour from men.          own name, him ye will receive.
1 Deut. xviii. 15, 18; Luke xxiv. 27; Chap. i. 45.  m Chap. i. 11; iii. 19. —n Verse 34; 1 Thess. ii. 6.
Jesus for their Messiah, notwithstanding that the  daily, to know whether the things declared to them
evidences of his mission were so unexceptionable, by Paul and Silas really accorded with those divine
he appeals, lastly, to their own scriptures, which, oracles or not. For in them ye think-Or rather,
for further proof, and their full satisfaction, he de- as doKe7re evidently means, ye know, or, are assured;
sires them to search, because these writings, as they  ye have eternal life-Ye know they show you the
justly supposed, contained the knowledge of eternal way to eternal life; and these very Scriptures testify
life, and of the way leading to it, and therefore the  of me, and of the necessity of believing in, receiving
knowledge of the Messiah. As if he had said, I can  and obeying me, in order thereto. And yet, such
with confidence refer you to them, knowing that is the obstinacy of your hearts, that, notwithstanding
they confirm my pretensions in the most ample  you profess so great a regard for them, ye will nzot
manner, the characters of the Messiah pointed out come to me-Will not believe in, and make applicaby them, being all fulfilled in my person. It must tion to me; that ye may have life —Even that eterbe observed that the word epevva7e, here rendered  nal life which they direct you to seek, and assure
imperatively, search, may with equal propriety be you may be obtained in this way; but you rather
translated as Le Clerc, L'Enfant, Vitringa, Raphelius, choose to die under the force of your inveterate pre&c., contend it ought to be, in the present tense, ye  judices. It is justly observed by Dr. Whitby here,
search, the ambiguity of the word justifying either that if the Jews were justified in supposing that the
translation. If thus rendered, the sense of the pas- doctrine of eternal life was contained in the scripsage will be; Ye search the Scriptures, because in  tures of the Old Testament, and that they, by searchthem ye think ye have eternal life, or, infallible  ing, might find it there, it must be to them a sufficient
directions from God, concerning the true way of rule of faith and practice: but that, if in this they
obtaining it. Now they testify of me; yet, or, never- erred, it behooved Christ to correct in them an error
theless, ye will not come to me that ye might have  so pernicious.
life.-Dr. Doddridge, who reads the clause in that   Verses 41-43. I receive not honour from men-I
manner, observes, he thinks the following words, need it not; I seek it not from you for my own
which express their high opinion of the Scriptures, sake. As if he had said, Though I speak of your
rather suit this translation than the common one, coming to me as necessary in order to your salvaand that it is exceeding probable that, at a time  tion, it is not out of an ambition of drawing multiwhen the Pharisees were so impatient of the Roman  tudes after me, who may approve and applaud my
yoke, they would with great diligence search the  teaching; for the whole of my conduct proves that
sacred oracles for predictions relating to the Mes- I seek not the praise of men. But I say it out of a
siah; though it is too plain they had an unhappy  tender regard for your salvation and reformation;
bias on their minds, which prevented the good ef- for I know you-I am fully acquainted with the state
fects which might have been expected from that of your minds, and the conduct of your lives; that
inquiry, had it been impartial. It must be observed, ye have not the love of God in you-That, notwithhowever, that Origen, Chrysostom, and Austin, con- standing the distinguished profession of piety which
firm our version, which certainly is fully as agree- you make, you are destitute of that great and only
able to the scope of the passage; for having told  principle of true religion, the love of God: For Iam
them that they would find abundant evidence of his come in my Father's name —With evident credenmission in the Scriptures, he observed, that their tials from him; and yet ye receive me not —Which,
want of faith was not owing to any deficiency in the  if you had really loved him, you would undoubtedly
proofs of his mission, but to the wickedness and  have done: if another shall come in his own name
obstinacy of their own dispositions. It is justly  -Without such credentials, and without any comobserved by Grotius, on the word epevvare, search, mission from God; him ye will receive-Provided
or, ye search, that it does not merely mean to read, he assume the majesty of a king, and promise you
but to weigh and consider with an attentive mind, temporal wealth, power, and glory. Of this infatuas it is taken chap. vii. 52, where the Jews bid Nico- ation the Jews gave many proofs during their wars
demus search and look; and 1 Pet. i. 10, 11, where  with the Romans, and a little before the destruction
we read of the ancient prophets inquiring and  of Jerusalem. For then many impostors arose, presearching diligently, respecting the salvation to be tending to be the Messiah, and promising them
received through the Messiah, and the time of its deliverance, by which, although they wrought no
manifestation, of which they had prophesied. The  miracles, yet they drew great multitudes after them,
expression means the same with that used Acts as their own historian, Josephus, informs us; and
xvii. 11, namely, avacptvetv 7al ypa6a~, where we  met with a much better reception, even from the
read of the Jews at Berea searching the Scriptures  Pharisees and rulers, than Christ did, notwithstand558                                                                a




He declares that Moses                    CHAPTER V.                      will become their accuser.
~. M. 4035.   44 o How  can ye believe, which  cuseth you, even Moses, in whom  ye A. M. 4035.
receive honour one of another, and  trust.
seek not P the honour that cometh from  God   46 For had ye believed Moses, ye would
only?                                             have believed me: r for he wrote of me.
45 ~ Do  not think  that  I  will accuse   47 But if ye believe not his writings, how
you to the Father: q there is one that ac- shall ye believe my words?
O Chapter xii. 43. —  Romans ii. 29.-q Romans ii. 12.  rGen. iii. 15; xii. 3; xviii. 18; xxii. 18; xlix. 10; Deut.
xviii. 15, 18; Chap. i. 45; Acts xxvi. 22.
ing all his miracles. And no doubt Christ meant to  salvation, was likewise dislionoured by it, inasmuch
include these, and all who appeared while the san- as he wrote of him, namely, tinder the names of the
hedrim existed.                                     Seed of Abraham; Shiloh; and a Prophet like to
Verse 44. How can ye believe which receive hon- himself whom God would raise up unto them from
our one of another —That is, while ye seek the praise  among their brethren, and whom  he commanded
of men, rather than the praise of God?  In other  them to hear. Wherefore, seeing they refused to
words, "How can such persons as you believe in  believe in him, Moses would accuse them  as guilty
me, whose character and station are entirely dif- of disbelieving his writings." "This," says Dr. Dodferent from what you have all along told the people  dridge, " is one of the most expressive passages that
the Scriptures teach concerning the Messiah? This  can be imagined, in which Moses, their great lawconfession of your own ignorance is not to be ex- giver, is represented as looking down with indignapected from you, who, in all your actions, seek the  tion upon these elders, who gloried in being the
praise of men, (Matt. xxiii. 5,) and not the praise of  most distinguished of his disciples; and seeing how
God, which is the only true praise, and is to be ob- injuriously they treated Jesus, the great Prophet,
tained by a steady regard to truth and virtue, in  turning himself to God with a severe accusation
opposition to all earthly passions whatever."  Thus  against them, and urging his own predictions as
our Lord shows, that " their infidelity was owing, in  an aggravation of their inexcusable infidelity." For
a great measure, to their pride. They who had all had ye believed Moses-Had ye believed his writalong preached glorious things concerning the em- ings, which are daily read in your synagogues; you
pire and grandeur of the Messiah, would not ascribe  would have believed me —For these writings describe
that august character to a mere teacher, who was  me not by types and figures only, but by particular
destitute even of the ordinary advantages of birth, and direct prophecies. See the margin. But if ye
fortune, and erudition; -because it would have been  believe not his writings-Which it is plain from
such a confession of ignorance and unskilfulness in  your conduct that you do not, though they are daily
the Scriptures, as must have exposed them  to the  in your hands, and you strenuously assert their
contempt of those whom they had misled."-Mac- divine authority; how shall ye believe my wordsknight.                                            I have no reason to be surprised that you do not
Verse 45. Do not think that I only will accuse  credit me upon my own testimony. Thus Jesus
you to the Father-Our Lord proceeds to caution  asserted his own personal dignity, as the Son of God
them against supposing, " that in rejecting him they  and Judge of the world, at the same time that he
sinned against no person but him, and that he alone  proposed the evidences of his mission from  God
would accuse them to the Father for their infidelity; with  such  strength of reason,'perspicuity, and
for that Moses, in whose laws they trusted to have  brevity, as are unequalled.
CHAPTER VI.
(1,) Christ feeds five thousand with five loaves and two small fishes, 1-14. (2,) To avozd being proclaimed a king, he crosses
the sea of Tiberias, and walks on the water, 15-21. (3,) The multitudes follow him in boats to Capernaum, 22-25.
(4,) He reproves them for the carnal and worldly views with which they sought him, and directs them to seek. to enjoy
spiritual blessings by believing on him, 26-29. (5,) He represents himself as the bread of life, prefigured by, but far more
excellent than, the manna, 30-40. (6,) He enlarges on the necessity and benefit of feeding upon him as such, 41-58.
(7,) Many of his followers, offended with his doctrine and reproofs, finally desert him, 59-66. (8,) He is confessed by
Peter to be the Christ the Son of God; and, while he is adhered to by the other apostles, he intimates the treachery of
Judas, 67-71.
a                                                                   559




Jesusfeedsfive thousand                  ST. JOHN.                        men with five loaves,
A. MI. 4036. AFTER  * a these things Jesus went loaves, and two small fishes: e but A. M. 4036.
A. D. 32.                                                                            A.D. 32.
over the sea of Galilee, which is what are they among so many           A
the sea of Tiberias.                             10 And Jesus said, Make the men sit down.
2 And a great multitude followed him, be- (Now there was much grass in the place.)
cause they saw his miracles which he did on  So the men sat down in number about five
them that were diseased.                        thousand.
3 And Jesus went up into a mountain, and   11 And Jesus took the loaves; andwhen he
there he sat with his disciples.                had given- thanks, he distributed to the disci4 b And the passover, a feast of the Jews, ples, and the disciples to them  that were set
was nigh.                                       down; and likewise of the fishes, as much as
5 t c When Jesus then lifted up his eyes, and  they would.
saw a great company come unto him, he saith  1.2 When they were filled, he said unto his
unto Philip, Whence shall we buy bread that disciples, Gather up the fragments that rethese may eat?                                  main, that nothing be lost.
6 (And this he said to prove him: for he   13 Therefore they gathered them  together,
himself knew what he would do.)                 and filled twelve baskets with the fragments
7 Philip answered him, d Two hundred pen- of the five barley-loaves, which remained over
nyworth of bread is not sufficient for them, that and above unto them that had eaten.
every one of them may take a little.             14 Then those men, when they had seen the
8 One of his disciples, Andrew, Simon Peter's miracle that Jesus did, said, This is of a truth
brother, saith unto him,                        f that Prophet that should come into the world.
9 There is a lad here, which hath five barley-   15 ~[ When Jesus therefore perceived that
* Fourth Sunday in Lent, gospel, verse 1 to verse 15. i c Matthew xiv. 14; Mark vi. 35; Luke ix. 12. —   Numa Matt. xiv. 15; Mark vi. 35; Luke ix. 10, 12.-b Leviticus bers xi. 21, 22.-e 2 Kings iv. 43.-f Genesis xlix. 10;
x.xiii. 5, 7; Deut. xvi. 1; Cidapter ii. 13; v. 1.-t Twenty- Deuteronomy xviii. 15, 18; Matthew xi. 3; Chapter i. 21;
fifth >Sunday after Trinity, gospel, verse 5 to verse 15.  iv. 19, 25; vii. 40.
NOTES ON CHAPTER VI.                 him-To try what idea he had conceived of his diVerses 1-4. After these things-The history of vine power, and to give him an opportunity of obbetween ten and eleven months is to be here sup- serving what followed more attentively.  Philip
plied, from the other evangelists;.Jesus went over answered, Two hundred pennyworth of bread is
the sea of Galilee-Luke tells us (chap. ix. 10) he not sufficient, &c.-The Roman denarius, or penny,
went with his disciples into a desert belonging to  being equal to about seven pence half-penny of
Bethsaida: of the reason of which, see notes on  English money, two hundred of them were equal
Matt. xiv. 13, 14; Mark vi. 30-32. And a great mul- to about six pounds five shillings sterling, as much,
titude followed him-Eagerly desiring to hear so probably, as their whole stock amounted to. One
divine a teacher; because they saw his miracles, of his disciplessaith-In answerto Jesus's inquiring
wrought on them that were diseased-And were how many loaves they had, Mark vi. 38; There is a
struck with the power and goodness which he ma- lad here which hathfive barley loaves and two small
nifested in performing them. And Jesus went up  fishes-He meant which might be purchased of
into a mountain-That he might be heard and seen'him; but what are they-To satisfy the hunger of so
with the greater advantage; and there he sat with  great a company?  It seems, this disciple did not
his disciples-And the multitude about him. And think on the proofs which Jesus had formerly given
the passover was nigh-This circumstance, together of his power, or did not form a just notion thereof.
with the observation made verse 10, that there was.Jesus said, Make the men sit down-For an explamuch grass in the place, shows that the spring was nation of the circumstances of the miracle recorded
now far advanced, and therefore determines the time in the following verses of this paragraph, see notes
of the following miracle with sufficient precision.   on Matt. xiv. 15-21; Mark vi. 30-44.  Then those
Verses 5-14. When Jesus lifted up his eyes, and  men-Who were present upon this occasion, and
saw. a great company comne to him-That is, gather- were thus miraculously entertained, when they had
ed round him; he saith unto Philip-Namely, after seen the miracle that Jesus did, after all the wonhe had first taught the people many things, as we derful cures he had wrought upon the sick that same
learn from the other evangelists, and had healed  day; said, This is of a truth that prophet-Who has
them that had need of healing, Mark vi. 34; Luke  been so long and impatiently expected by us, even the
ix. 11; Whence shall we buy bread, that these may  Messiah himself; that should come into the worldeat?-IHe addressed himself to Philip particularly,  According to the prediction of Moses, Deut. xviii. 18.
because he, being a native of Bethsaida, was best   Verses 15-21. When.Jesus perceived-Through
acquainted with that country.  7This he said t prove  the knowledge which he had of their thoughts and
560                                                              a




He 1valks on the sea.                  CHAPTER VI.                A great multitude follow him.
A. M. 4036. they would come and take him  by  that there was none other boat there, A. M. 4036.
A. D. 32.                                                                            A. D. 32.
force, to make him  a king, he de- save that one whereinto his disciples
parted again into a mountain himself alone      were entered, and that Jesus went not with his
16 g And when even was now come, his dis- disciples into the boat, but that his disciples
ciplei went down unto the sea,                  were gone away alone 
17 And entered into a ship, and went over   23 (Howbeit there came other boats from
the sea toward Capernaum.  And it was now  Tiberias nigh unto the place where they did
dark, and Jesus was not come to them.           eat bread, after that the  Lord had given
18 And the sea arose by reason of a great thanks:)
wind that blew.                                  24 When the people therefore saw that Jesus
19 So when they had rowed about five and  was not there, neither his disciples, they also
twenty or thirty furlongs, they see Jesus walk- took shipping, and came to Capernaum, seeking on the sea, and drawing nigh unto the ship: ing for Jesus.
and they were afraid.                            25 And when they had found him  on the
20 But he saith unto them, It is I; be not other side of the sea, they said unto him, Rabbi,
afraid.                                         when camest thou hither?
21 Then they willingly received him into the   26 Jesus answered them  and said, Verily,
ship: and immediately the ship was at the  verily, I say unto you, Ye seek me, not beland whither they went.                         cause ye saw the miracles, but because ye did
22 T The day following, when the people  eat of the loaves, and were filled.
which stood on the other side of the sea saw    27'Labour not for the meat which perishg Matt. xiv. 23; Mark vi. 47.                      I Or, Work not.
intentions; that they would come and take him by ples, they expected to have found him on the other
force —That they had formed a purpose of doing so; side of the sea, and could not conceive when he
to.make him a king-Believing that the Messiah  could come, or what imaginable means he could
was to rule as well as teach his people; he departed  have of crossing the water. Jesus, modestly waivagain unto a mountain himself alone-Having or- ing the recital of those extraordinary circumstances
dered his disciples to cross the lake, and dismissed  which attended his passage, diverted the discourse
the multitude. To this mountain, according to Mat- to a more important and edifying subject; and knowthew and Mark, he retired to pray. For a further ing, by an intimate penetration of their very hearts,
explanation of this, and the following verses, to verse that they were governed only by carnal motives in
21, see notes on Matt. xiv. 22-33.              this attendance upon him, humble and zealous as it
Verses 22-24. "In this and the two following  might appear, he said —With great solemnity, Verily,
verses," says Dr. Campbell, "is contained a sen- ye seek me,not because ye saw the miracles_-Because,
tence more involved than any in this gospel. In- having been eye-witnesses of the miracles which I
deed it is so unlike the composition of this evangelist, performed, you are convinced by them that I am a dias to give ground to suspect that it has been injured  vine teacher, and are now disposed to hearken unto
in transcribing. He often indeed uses tautologies; and obey my doctrine: but because ye did eat of the
but, except in this instance, they occasion no dark- loaves, and were filled-And have from thence conness or perplexity. I have adopted the reading of  cluded, that you shall gain great secular advantages
the Vulgate as preferable upon the whole, namely, by following me: having been once fed, you expect
On the morrow the people, who were on the sea-side, that I will feed you frequently by a miracle; and the
knowing that there had been but one boat there, and  satisfaction you have found in that meal has made
that Jesus ewent not into the boat with his disciples, you conceive great hopes of temporal felicity under
vwho went alone, (other boats, however, arrived from  my administration. These are the viewswithwhich
Tiberias, nigh the place where they had eaten, after you are following me; but you are entirely misthe Lord had given thanks,) knowing besides, that taken in them, for your happiness does not consist in
neither Jesusnor his disciples were there, embarked, the meat that perisheth, neither is it that sort of
and went to Capernaum, seeking Jesus."         meat which the Messiah will give you. Hitherto
Verses 25-27. When they had found him on the Christ had been gathering hearers; he now begins
other side-Namely, in the synagogue of Caper- to try their sincerity by a figurative discourse connaum, as appears from verse 59; they said unto him  cerning his passion, and the fruit of it to be received
-As soon as the worship was over, and even before  by faith. Labour not for the meat which perisheth
they quitted the place; Rabbi, -when camest thou  — For bodily food, or for any merely temporal blesshither?-They ask this question because, as Jesus ing; not for that only, not chiefly: not at all, but in
did not go on the preceding evening with his disci- subordination to divine knowledge and grace, faith
VoL I.             ( 36 )                                          561              a




Jesus speaks of himself                  ST. JOHN.                          as the brewed of life.
A. M. 4036. eth  but h for that meat which en- sign showest thou then, that we may A.M. 4036.
A. D. 32.                                                                              A. D. 32.
*  dureth unto everlasting life, which  see, and believe thee? what dost thou
the Son of man shall give unto you: i for him  work?
hath God the Father sealed.                      31 m Our fathers did eat manna in the desert;
28 Then said they unto him, What shall we  as it is written, n He gave them  bread from
do, that we might work the works of God?        heaven to eat.
29 Jesus answered and said unto them, k This   32 Then Jesus said unto them, Verily, verily,
is the work of God, that ye believe on him  I say unto you, Moses gave you not that bread
whom he hath sent.                              from heaven; but my Father giveth you the
30 They said therefore unto him, 1What true bread from heaven.
hVerse 54; Chapter iv. 14.  i Matthew iii. 17, xvii. 5;   k 1 John iii. 23.-1 Matt xii 38; xvi. 1; Mark viii. 11;
Mark i. 11; ix. 7; Luke iii. 22;. ix. 35; Chapter i. 33; v. 37; 1 Cor. i. 22.  m Exodus xvi. 15; Num. xi. 7; Neh. ix. 15;
viii. 18; Acts ii. 22; 2 Peter i. 17.           1 Cor. x. 3-  n Psa. lxxviii. 24, 25.
and love; the meat that endureth to everlasting life  ing in him for salvation, present and eternal, which
-Which, by invigorating all the faculties of the I was necessary, notwithstanding all their acts of obesoul, and making it wise and good, holy and happy, I dien.ce to the law, whether moral or ceremonial.
renders it incorruptible and immortal, entitled to,   Verses 30, 31. They said, JWhat sign showest thou
and prepared for, everlasting felicity.  Which meat, — What miracle dost thou work; that we may see
or which life, the Son of man shall give you-If with  and believe thee? —Since thou requirest us to give
sincerity, earnestness, and faith, you apply to him for thee credit, and to regard thee as invested with a
it. It is his gift. zaptoua, a gift of grace, Rom. vi. higher character than has been claimed by any one
23: and yet we are commanded to labour for it, as I before, produce thy credentials; give some evidence
if it were to be procured by our own industly, and  of a superior kind to what has been done by others.
sold upon that valuable consideration. But when  Thus these unreasonable men speak, though they
we have laboured with the utmost diligence for it, had just before seen the astonishing miracle of the
still we have not merited it as our hire, but the Son  loaves and fishes, one of the most extraordinary disof man gives it. And it is an encouragement, that plays of creating power that could well be conceived,
he who has the giving of it is the Son of man, our and though several of them lived in the neighbourkinsman and brother; for, in consequence of that, hood of Capernaum, where he had long multiplied
we may hope that the sons of men, who seek it and  his wonders! But the greatest miracles are lost on
tabour for it, shall not fail to obtain it. For him hath  persons who are blinded by prejudice, and whose
God the Father sealed-By this very miracle, as minds are earthly, sensual, and devilish! The views
well as by his whole testimony concerning him. and opinions, however, of those that speak to Christ
Having given him authority, he has given us as- in this discourse, are so various, (compare verses 34,
surance of it; having intrusted him with unlimited  41, 42,) and the evangelist so expressly declares that
powers, he hath satisfied us by undoubted proofs that there was a debate between some and others of them,
he has done so. Sealing a writing is a mark of the  (verse 52,) that it would be wrong to imagine these
authenticity of it. God the Father sealed his Son, to have been the perverse and ungrateful sentiments
or manifested that he had commissioned him to be  of the whole multitude, who had followed him with
the Teacher, Redeemer, Saviour, and Governor of so much eagerness from place to place, for several
his church, by causing his Holy Spirit to rest on him, days. Our fathers did eat manna-By extolling
by the voice from heaven uttered once and again, the miracle of the Mnanna, and by calling it bread
and by the testimony he bore to him in signs and  fromn heaven, and by insinuating that it was Moses's
wonders.                                        miracle, the Jews endeavoured to disparage both
Verses 28, 29. Then said they-Desiring to ap- Christ's mission and his miracle of the loaves, which
pear willing to receive his instructions, as well as they affected to despise, as no miracle in comparison.
his bounties; TWhat shall we do that we may work  It was only a single meal of terrestrial food, at which
the works of God? —Vorks pleasing to God, so as to  nine or ten thousand had beeA fed: whereas Moses
secure his favour, and eternal life. Jesus answered, with celestial food, fed the whole Jewish nation, ir
This is the work of God-The work most pleasing  number upward of two millions, and that not for a
to God, and the foundation of all others; that ye be- day, but during the space of forty years in the willieve on himg whom he hath sent-That you acknow- derness.
ledge him for the Son of God, the Saviour of the    Verses 32, 33. Jesus said, Moses gave you not
world, (chap. xx. 31; 1 John iv. 14, 15;) that you  that bread from heaven-It was not Moses who in
credit and obey his doctrine; rely, for acceptance  ancient times gave the manna to your fathers, neither
with God, on his mediation; apply to him for, and  was the manna bread frorz heaven, though it be so
receive, his pardoning and renewing grace. See on  called by the psalmist, on account of the thing which
chap. iii. 16-19. Thus our Lord calls them to a work  it typified: for it dropped from the air only; but my
they never thought of; the owning him to be the Father giveth you the true bread from heaven-It
true Messiah; the receiving him as such, and trust- was my Father that gave to your ancestors the manna
a              562                                             (36* )




Jesus declares himself to              CHAPTER VI.                          be the bread of life
A. M. 4036. 33 For the bread of God is he which I never hunger; and he that believeth A. M. 4036.
A. D. 32..           A.D. 32.
cometh down from heaven, and giveth  on me, shall never thirst.
life untc the world.                              36 r But I said unto you, That ye also have
34 0 Then said they unto him, Lord, ever- seen me, and believe not.
more give us this bread.                          37 s All. that the Father giveth me, shall come
35 And Jesus said unto them, P I am  the  to me; and t him  that cometh to me, I will in
Sread of life: q he that cometh to me, shall no wise cast out.
o Chap. iv. 15.-P Verses 48, 58.-q Chap. iv. 14; vii. 37.   t Matthew xxiv. 24; Chapter x. 28, 29; 2 Timothy ii. 19;
r Verses 26, 64.-s Verse 45.                           1 John ii. 19.
and he now giveth you the true spiritual, heavenly  was bodily food only, and nourished nothing but the
oread, of which the manna was only a symbolical re- naturallife. But I am myself the bread of life and food
presentation, and which is sufficient to sustain, not of the soul, making men both immortal and happy.")
a single nation only, but the whole world. For the    Verses 36, 37. But I said, &c.-But valuable as
bread of &od-The bread only worthy of that name; these blessings of my grace are, you are little disis he-Or rather, is that which cometh down, as o Kara- posed to pursue and accept them.  For ye also
6atvov should here be rendered, being a participle, have seen me, and believe not-You have seen a
referring to o apror, the bread, which is of the mas-  manifestation of my true character, in my life and
culine gender: for it appears, from what follows, conversation, and have been eye-witnesses of the
that our Lord did not intend at once to lay aside the  ample proofs which I had given of my divine misveil, wherein he had wrapped his meaning: for the  sion, in the miracles which I have already performed;
request made to him in the very next verse, Give us signs certainly sufficient to convince you that I am
always this bread, shows that he was not yet un- the Messiah: nevertheless, you do not believe that I
derstood as speaking of a person. which he must am he, but reject me as an impostor. Therefore,
have been if his expression had been as explicit as your infidelity proceeds not from want of evidence,
that of our translation. From heaven-Not from  as you pretend, (verse 30,) but from the perversethe aerial, but from  the highest heavens; and  ness of your own disposition. All that the Father
giveth life unto the world-Not that which pre- giveth me shall come to me-Nevertheless, though
serveth a mere temporal life to one people only, but you reject me, yet I shall not be universally rejected.
imparteth spiritual and eternal life to as many of the nor shall the purposes of my mission be entirely fruswhole world as will be persuaded to partake of it; trated; for all that hearken to the teaching of my
and that from generation to generation.         Father, and in consequence thereof see themselves
Verses 34, 35. Then said they, Evermore give us to be in a lost estate, guilty, depraved, weak, and
this bread-On which it seems our life depends: let wretched, and therefore follow the drawings of his
us always live upon this heavenly manna. Thus  grace, (see verses 44, 45, where our Lord's meaning
said some of the wiser and better part of them, though  is explained,) will come to me-By faith: such as
they did not yet fully understand his meaning. Je- these the Father in a peculiar manner giveth to the
sus said unto them —Proceeding to give them a clear Son. And him that cometh to me —Being thus conand full explication of the important truth he spoke  vinced of sin, humbled, and penitent; I will in no
of; I am the bread of life-Having life in myself, wise cast out-I will give him pardon, holiness, and
and giving life to all that believe in me: nor is bread  happiness, and even heaven, if he continue in the
so necessary to the support of your bodies, as a be- faith, and be not moved away from the hope of the
lieving regard to me is to the life of your souls. He gospel. Thus our Lord encouraged his disciples,
that cometh unto me shall never hunger —Shall not who had already believed on him; and at the same
be destitute of spiritual nourishment; and he that time invited those who were disposed to believe,
believeth on me shall never thirst-Shall find the  from the consideration that he would not reject them,
most restless desires of his soul satisfied, and being  however low their circumstances might be, however
conscious of having already received the noblest re- vile they might appear in their own eyes, or howfreshment and nourishment, shall grow up to a state  ever much they might have formerly injured him,
of complete and everlasting satisfaction and enjoy- by speaking evil of him and opposing him. "The
ment.  To come to him, and believe on him, are  expression, ov /ut eK6aeo  e) is extremely beautiful
equivalent expressions; or are corresponding terms, and emphatical. It represents an humble suppliexplaining each other. Thus our Lord assigned  cant, as coming into the house of some prince, or
one of the many reasons why he called himself the other great person, to cast himself at his feet, and to
bread of life. See verses 47-51. The conclusion  commit himself to his protection and care. He might
froim this part of his discourse was so evident, that fear his petition would be rejected, and he be thrust
he left his hearers to draw it for themselves. It was out of doors: but our Lord assures him to the conthis, "Since matters are so, I am evidently greater trary. His house and heart are large enough to rethan Moses, even in respect of that for which you  ceive, shelter, and supply all the indigent-and disextol him most. He gave your fathers manna, which  tressed."-Doddridge.
a                                                               563




Necessity and benefit offeeding          ST. JOHN.                  on Christ, the bread of life.
A. M. 4036.  38 For I came down from  heaven,  41 The Jews then. murmured at A.M. 4036.
A. D. 32.                                                                            A. D, 32.
"- "not to do mine own will, x but the  him, because he said, I anm the bread  A. D, 32.
will of him that sent me.                       which came down from heaven.
39 And this is the Father's will which hath   42 And they said, a 13 not this Jesus the son of
sent me, Y that of all which he hath given me, Joseph, whose father and mother we know? how
I should lose nothing, but should raise it up  is it then that he saith, Icamedown from heaven?
again at the last day.                           43 Jesus therefore answered and said unto
40 And this is the will of him that sent me, them, Murmur not among yourselves.
z that every one which seeth the Son, and be-  44 b No man can come to me, except the Falieveth on him, may have everlasting life: and  ther which hath sent me draw him: and I will
I will raise him up at the last day.            raise him up at the last day.
uMatt. xxvi. 39; Chap. v. 30.-x —Chap. iv. 34.-Y Chap. z Verses 27, 47, 54; Chap. iii. 15, 16; iv. 14.   a Matt. xiii.
x. 28; xvii. 12; xviii. 9.          55; Mark vi. 3; Luke iv. 22.-b Cant. 1. 4; Verse 65.
Verses 38-40. For I came down from heaven — which they expected from him, they were to re
Into this lower world; not to do mine own will-Or ceive none but such as were spiritual.
to seek any separate interest of my own; but the   Verses 41-47. The Jews then murmured at him
will of him that sent me-Who is loving to every  — The dispositions of the greatest part of the Jews
man, and willeth not the death of a sinner. And  being carnal, the doctrine of our Lord respecting
this is the Father's will-This he revealeth to be  the spiritual nature of the blessings which his folhis will; that of all which he hath given me, Ishould  lowers were to receive, and especially his affirming
lose nothing-It is the will of my Father that every  that he was the bread of life, and that he came down
thing necessary be done, both for the conversion  from heaven, greatly offended them. And they said,
of sinners and for the preservation of those in the  Is not this Jesus, the son of.Joseph, &c.-Was he
paths of righteousness who are already converted. not born into the world as other men are, and are
He even willeth all men to be saved, yea, eternally  we not well acquainted with his parents, and know
saved; and in order thereto, to come to the know- him to be earth-born?  How then can he pretend
ledge of the truth, and to persevere therein. But he  to have come down from heaven? Jesus answered,
willeth these things conditionally, and not absolute- Murmur not among yourselves-On account of my
ly: men through his grace must repent, and bring  words, for it is not want of truth in them, but want
forth fruit worthy of repentance: they must believe  of affection to my doctrine, and your not considerin Christ, and in the truths and promises of his gos- ing the testimony God hath given to it, that makes
pel, with a faith that worketh by love: they must you thus to murmur at and reject what I say. Set
resist the devil, steadfast in the faith; overcome the  yourselves, therefore, to reflect seriously on your
world, and crucify the flesh: they must endure unto  present state, and on your true interest. I know
the end, believing, loving, and obeying; must be  indeed that your prejudices against me are strong,
faithful unto death, and then they shall receive the and, without the influences of divine grace, will
crown of life. And this is likewise the qwill of him  prove invincible and fatal: for, such is the moral
that sent me —This also he wills conditionally; that blindness and degeneracy of human nature, that no
cvery one which seeth the Son-Seeth the character man can come to me-Namely, by a saving faith;
and mission of the Son in the miracles which he  except the Father which hath sent me draw himworks, and in the other evidences wherewith his By the influence of his Holy Spirit on the heart,
mission is attended, as in verse 36; or who recog- saving faith being of the operation of God, and the
nises the Son, views him with an attentive mind; gift of God, Col. ii. 12; Eph. ii. 8. In other words,
as eSeopaco seems evidently to imply; that sees him so  no man can believe in Christ to the saving of his
as to know him; and in consequence of that know- soul, unless God give him power: God draws us
ledge, cordially believeth on him-Receiving him by  first by good desires, not by compulsion, not by layfaith, and trusting in him as an all-sufficient Sa- ing the will under any necessity; but by the strong
viour; may have everlasting life-It is the fixed  and sweet, yet still resistible motions of his heavenly
determination of the Father, to bestow everlasting  grace. That the expression, applied to reasonable
life on all who persevere in this faith; and there- agents, does not import any force or constraint, is
fore, in execution of my Father's will; I will raise  plain from Jer. xxxi. 3, where God says to Israel,
all such up at the last day-I will make them com-  fWith loving kindness have I drawn thee; that is,
pletely happy, both in soul and body, in the en- by the manifold benefits which I have bestowed on
ioyment of a glorious immortality: nor are there  thee, and particularly by the revelation of my will
any purposes or decress of God inconsistent with  committed to thee, and have prevailed with thee to
this. Thus did Jesus place the character of the  obey me. Thus also our Lord uses the expression,
Messiah in a light very different from that in which  John xii. 32; If I be lifted up from the earth I v ill
his hearers had been accustomed to view it; and  draw all men unto me; that is, being put to de..th
taught themn, that instead of temporal blessings, i on the cross, and raised from the dead, and exalted
564                                                              a




Jesus declares himself the living      CHAPTER VI.           bread that came down from heaven.
A. M. 4036.  45 c It is written in the prophets,   48 h I am that bread of life.      A. M. 4036.
A. ]D. 32.                                                                           A. D. 32.
And they shall be all taught of God.  49 i Your fathers did eat manna in
d Every man therefore that hath heard, and  the wilderness, and are dead.
hath learned of the Father, cometh unto me.    50 k This is the bread which cometh down
46 e Not that ally man hath seen the Father, from heaven: that a man may eat thereof and'save he which is of God, he hath seen the  not die.
Father.                                          51 I am the living bread 1 which came down
47 Verily, verily, I say unto you, g He that from  heaven, if any man eat of this bread, he
believeth on me hath everlasting life.          shall live for ever: and m the bread that I will
cIsa. liv. 13; Jer. xxxi. 34; Mic. iv. 2; Heb. viii. 10; x.   g Chapter iii. 16, 18, 36; Verse 40.-  hVerses 33, 35.
16.-d Verse 37   e Chapter i. 18; v. 37.-f Matt. xi. iVerse 31.  k Verses 51, 58.-  1 Chap. iii. 13.- mHeb.
27; Luke x. 22; Chap. i. 18; vii. 29; viii. 19.  x. 5, 10.
into heaven, and preached through the world, I will,   Verses 48-50. I am the bread of life —Jesus, havby my word and Spirit, persuade many to follow  ing explained the nature of the dignity which he had
me to heaven. Thus also, Hosea xi. 4, God says, claimed in the foregoing part ofhis discourse, (verses
he drew Israel with the cords of a man, with bands 33-40,) and demonstrated that it really belonged to
of love. Wherefore, by the Father's drawing men  him, here repeats what he had said verse 35, and
to Christ we may understand his persuading them  then runs a comparison between himself, considered
to believe on him, by the several proofs wherewith  as the bread from heaven, and the manna which
he has supported his mission, by the doctrine of his Moses provided for their fathers in the desert, and
gospel, and by those influences of his grace, which  which they admired so greatly, saying, Yourfaare necessary to give men a right discernment of thers did eat manna, and are dead-The manna
the evidences of religion, and of the certainty and  did not preserve them, either from spiritual, or temimportance of the great truths of it, and to impress poral, or eternal death.  This is the bread-That
these things deeply on their minds. Accordingly, of which I now speak is the true bread; which conmin the following verse, the effect which the Father's  eth down from  heaven-And is of such a nature,
drawing hath upon men, is described by their hear- that a man may eat of it and not die-Not spiriting and learning of him. It is written in the pro- ually, not eternally. His soul, being quickened and
phets, (see the margin,) they shall be all taught of made alive to God by partaking of it, shall, by conGod-Namely, not merely by his word, but also and  tinning to feed on it, be preserved in spiritual life,
especially by his Spirit, termed therefore, (Eph. i. and nourished to life eternal; and the death of
17,) the Spirit of wisdom and revelation. " Before  his body will be only a short sleep, which will
the coming of Christ the Father spake to the world  soon terminate in a resurrection to immortal
concerning him by the prophets, and when he ap- glory.
peared in the human nature on earth, he demon-   Verse 51. I am the living bread-Because it was
strated the truth of his mission by the testimony of a matter of infinite importance to his hearers that
John, and by voices from heaven, declaring him to  they should form a just judgment of his ability to
be his beloved Son, and commanding all men to  save them, and believe in him as the Saviour of the
hear him. He did the same likewise by the doc- world, he affirmed a third time that he was himself
trines which he inspired Jesus to preach, by the  the living bread, which came down from heaven to
miracles which he gave him to perform, and by the  make and keep men alive to God, and render them
influences of the Spirit which he empowered him  immortal; and that'all who did eat of it should live
to dispense."  Every man therefore, &c.-Every  for ever, because he was about to give them his
one that hath heard and understood what the Father flesh to eat, by making it an expiation for the sins
hath said. concerning the Messiah, whether by the  of the world. The intelligent reader will observe
prophets or by John the Baptist, or by the voices that there is a beautiful gradation in our Lord's disfrom heaven, or by my doctrine and miracles, and  course. The first time that he called himself the
has also been enlightened, and drawn by the influ- bread of life, (verse 35,) he assigned the reason of the
ences of the Holy Spirit; cometh unto me.-Will name somewhat obscurely: He that cometh to me
believe on me, and cordially receive me under the  shall never hunger, &c. The second time he callcharacter I profess. Not that any man hath seen  ed himself the bread of life, (verse 47,) hespake more
the Father-Not that I mean, when I speak of men's plainly: He that believeth on me hath everlasting
hearing and learning of God, that they can see God  life; therefore, I am the bread of life. And by
personally, and be taught of him in the manner that connecting this with the affirmation, (verse 46,) that
a scholar is taught of his master; save he who is of he was the only teacher of mankind that had ever
God —No man hath seen the Father personally, ex- personally seen, and conversed intimately with,
cept the Son, who is come to men as the great am- the Father, he intimated that he gave life to men
bassador from God; he, indeed, being statedly resi- by his doctrine, being on that account also the bread
dent with him, and inseparably united to him, has of life. The third time he called himself bread, he
seen the Father, and enjoyed that intimacy with  added to the name the epithet of living; not only
him which no creature can pretend to have known. because he gives life to men by quickening their
a                                                               565




Jesus represents himself as the bread    ST. JOHN.                    that gives life to the World.
A. M. 4036. give is my flesh, which I will give for my blood, hath eternal life; and I A.M. 4036.
A. D. 32. the life of the world.       will raise him up at the last day.. D. 32.
52 The Jews therefore n strove among them-   55 For my flesh is meat indeed, and my
selves, saying, o How can this man give us his  blood is drink indeed.
flesh to eat?.                           56 He that eateth my flesh, and drinketh my
53 Then Jesus said unto them, Verily, verily, blood, r dwelleth in me, and I in him.
I say unto you, Except P ye eat the flesh of   57 As the living Father hath sent me, and I
the Son of man, and drink his blood, ye have  live by the Father: so he that eateth me, even
no life in you.                                  he shall live by me.
54 q Whoso  eateth my flesh, and drinketh   58 sThis is that bread which came down
a Chap. vii. 43; ix. 16; x. 19. —  Chapter iii. 9.-  P Matt. q Verses 27, 40, 63; Chapter iv. 14. —r i John iii. 24; iv.
xxvi. 26, 28.                             15, 16.  s Verses 49-51.
souls, raising their bodies from the dead, and mak- with gratitude, those blessings, to confer which he
ing them  eternally happy, but because he giveth  assumed the human nature. The expression therethem life in these senses, by means of his human  fore implies a true and lively faith in "the revelation
nature, which was not an inanimate thing, like the  he came to make, concerning the merciful counsels
manna, but a living substance. For he told them  of God for the salvation of sinners; or, as he himplainly, that the bread which he would give them  self expresses it, verse 63, The word that he spake
was his flesh, which he would give for the life of to them, especially concerning his incarnation, and
the world-And spake of men's eating it in order his dying to make atonement for sin. Which artito its having that effect.  But the meaning of  cles of the Christian faith, being particularly underthis expression he had directed them  to before, stood here, give propriety to the metaphors of eatwhen, in calling himself the bread of life, he al- ing Christ's flesh and drinking his blood, by which
ways joined believing on him  as necessary to  the whole of that faith is denominated. The reason
men's living by him.  Wherefore to eat, in the  is, of all the discoveries made by Christ, those conremaining part of this discourse, is to believe. See  cerning his incarnation, and the nature and ends of
Macknight.                                       his death, received and meditated upon with a lively
Verses 52, 53. The Jews therefore strove among  faith, afford sovereign and salutary nourishment unto
&hemselves-Greek, euaXovro, literally, they fought, the minds of sinners. They are as effectual for
that is, they debated with great violence, some be- sustaining the spiritual life in the soul, as flesh, fitly
ing inclined to believe, others to reject this doc- prepared, is for nourishing the animal life in the
trine; some, doubtless, taking his words in one  body." The sacrament of the eucharist was plainly
sense, others in another, and some vindicating, and  intended to affect our minds with a sense of these
others deriding and censuring them, and, as if what important truths, and our Lord might probably
he had advanced was to be taken in a literal sense, think of that intended institution while he spoke:
the generality saying, Howzv can this man give us but as this was a future thing, and utterly unknown
his flesh to eat? —What a monstrous and unintelli- to his hearers, it would be very unwarrantable to
gible doctrine is this! Observe, reader, the effects interpret this text as chiefly referring to that ordiof this discourse of Christ: the Jews are tried here; nance. See Macknight and Doddridge.
the disciples, verses 60, 66; the apostles, verse 67.   Verses 54-58. IYhoso eateth myflesh,  c., hath eterThen Jesus —Proceeding in the same figurative lan- nal life-Has the principles of eternal life implantguage he had used before, and without condescend-  ed in him, and shall enjoy it; for I will raise him
ing to make any further explication; said unto them, up, 4c. For my flesh is meat indeed, &c.-My
Verily, Except ye eat the flesh of the Son ofiman, cc., flesh and blood are the true nutriment of the soul:
ye have no life in you-As if he had said, However they feed it and make it grow: they give vigour to
you may censure my doctrine as unintelligible and  all tlhe faculties, preserve it in spiritual life, and
absurd, yet nothing can be more certain than it, or make it fit for heaven. He that eateth ny flesh, 4.c.,
more important to you. For except you be entirely  dwvelleth in me, and I in him-By an intimate and
united to me by a firm and lively faith in the truth  inseparable union. As the living Father-The
and importance of my doctrine, and a cordial de- great source of life and felicity; has sent me, and I
pendance, for acceptance with God, on the merit of live by the Father-Being one with him: or, as to
the sacrifice which I shall offer for the sins of the  my human nature, live by his support, protection,
world, thereby deriving spiritual strength and nour- and care; he continually dwelling in me, and. comishment from me, through the influences of my Spi- municating his Spirit to me in the richest abundance
rit, in the use of those means of grace which I shall of gifts and graces; so he that eateth me-That coninstitute, you can have no spiritual life in you here, fides in, and cleaves to me, by a lively operative
nor attain eternal life hereafter. The reader will faith; shall live by me-A spiritual, holy, and happy
easily observe, that by eating his flesh and drink- life, through the Spirit which I will communicate
ing his blood, our Lord did not mean any corporeal to him: he shall be united to me by an internal and
action whatever, but men's receiving in faith, and Ivital union. This is the bread —This, of which I
566                                                                 a




Many of the followers of Christ       CHAPTER VI.                 are offended at his doctrines.
A. M. 4036. from  heaven: not as your fathers   62 u What and if ye shall see the A. M. 4036.
A. D. 32.'' A. D. 32.
A.D. 32.  did eat manna, and are dead: he  Son of man ascend up where he was
that eateth of this bread shall live for ever,  before?
59 These things said he in the synagogue,   63 x It is the Spirit that quiekeneth; the flesh
as he taught in Capernaum.                      profiteth nothing: the words that I speak unto
60 ~ t Many therefore of his disciples, when  you, they are spirit, and they are life.
they had heard this, said, This is a hard say-   64 But Y there are some of you that believe
ing; who can hear it?                          not. For z Jesus knew from the beginning who
61 When Jesus knew in himself that his dis- they were that believed not, and who should
ciples murmured at it, he said unto them, Doth  betray him.
this offend you?                                65 And he said, Therefore a said I unto you,
t Verse 66; Matt. xi. 6.; Chap. iii, 13; Mark xvi. 19;   x 2 Cor. iii. 6. —y Verse 36.  z Chap. ii. 24, 25; xiii. 11.
Acts i. 9; Eph. iv. 8.                          a Verses 44, 45.
speak, or, I am the bread; which came down from  comprehend what he meant by his flesh, they took
heaven-For the purposes aforesaid. Not as your the whole literally, and were so offended at the
fathers did eat manna, &c.-This bread is not like thought of eating his flesh and drinking his blood,
the manna which your fathers ate, who died not- a thing not only prohibited by Moses, but repugwithstanding; and it is not to be eaten the same way  nant to the customs of all civilized nations, that
that your fathers did eat the manna, nor with the many of them who were his disciples, when they
same effect; for he that eateth of this bread shall live heard it, said it was absurd."
for ever-He shall be so far from dying, as your   Verses 61-65. When Jesus knew-Greek, et6rS de
fathers did in the wilderness, that his life and happi- o IVas8 ev eavr7w Jesus knowing in himself; that his
ness shall have no end, but shall run parallel with  disciples murmured at it-Though they did not
the longest line of eternity itself.            speak out their objections and scruples; said, Doth
Verse 59. These things-The things recorded in  this, which you have just now heard, offend youthe preceding verses; said he in the synagogue-   And do you stumble at it as incredible?  What if
He spoke them openly in the hearing of all the peo- ye shall see the Son of man ascend up-Ava6atvovra,
ple who attended at public worship in the syna- ascending; where he was before? —How  much
gogue; and that probably after prayer, and the read- more incredible will it then appear to you, that he
ing of the law, in consequence of the question said  should give you his flesh to eat? Or, will not that
to be asked him, verse 25. Nor are we to wonder convince you of the truth of my having come down
at the dialogue which passed here; for conversa- from heaven? Will it not show you, likewise, that
tions between different persons, and even debates, I never intended you should eat my flesh in a corwere not unusual in the Jewish synagogues: there  poreal manner?  It is very probable that what
are many other instances of disputes, which either Christ here says of his ascension, was, partly at
Christ or his apostles had with the Jews in these  least, intended to intimate to them the necessity of
places of worship. See Matt. xii. 9-13; Luke xiii. taking his discourse in a figurative sense, as it would
10-17; Acts xiii. 44-47; and xvii. 17. It was evi- so soon be evidently impossible to eat his flesh,
dently for wise reasons that our Lord involved a which was to be received into heaven. It is the
part of his discourse in figurative and mysterious  Spirit-.The spiritual meaning of these words; that
language; as, in particular, that which related to  quickeneth — By which God giveth spiritual life.
eating his flesh and drinking his blood; or to his  The flesh-The bare, carnal, literal meaning; prosufferings and death, and the life and salvation to  fiteth nothing.  The words that I speak, the docbe obtained thereby.                            trines that I preach, unto you are spirit antl life —
Verse 60. Many of his disciples-That is, of those  Are to be taken in a spiritual sense; and when they
who followed him as such; when they had heard this are so understood and believed, or marked, learned,
-Had heard the above discourse; said, This is a  and digested, they are made the means of spiritual
hard saying-A strange discourse, a doctrine diffi- and eternal life to the hearers.  There are some of
cult to be believed. Hard indeed it must have ap- you who believe not-And so receive no life by
peared, as it does still appear, to the children of the  them; for Jesus knew fron the beginning —Namely,
world, but sweet to the children of God. Scarce  of his ministry; who they were that believed not,
ever did our Lord speak more sublimely even to  and who should betray him-He knew the inward
the apostles in private.  Who can hear it-Who  disposition of every particular person that heard
can understand, believe, and obey it?  "Most of him,.and foresaw which of his disciples would be so
the metaphors in this discourse (and particularly  base as to betray him. From this we infer with
that of food, to signify doctrine, and of eating and  certainty that God foresees future contingencies:
drinking to signify believing) were abundantly But his foreknowledge causes not the fault,,,  But his foreknowledge causes not the fault,
easy, and might have been understood at the very
first by the Jews, being found in their          Which had no less proved certain unforeknown."
and used in their schools. Only, not being able to  Therefore said I, &c.-Because I know perfectly
a                                                              5t67




Christ, by his omniscience, foretels     ST. JOHN.              the treachery of Judas Iscarzot.
A. M. 4036. that no mnan can come unto me, to whom shall we go? thou hast c the A. M. 4036.
A. D. 32.                                                                            A. D. 32.
except it were given unto him of my  words of eternal life.
Father.                                          69 d And we believe, and are sure that thou
66 ~ b From  that time many of his disci- art that Christ, the Son of the living God.
ples went back, and walked no more with   70 Jesus answered them, e Have not I chosen
him.                                            you twelve, f and one of you is a devil?
67 Then said Jesus unto the twelve, Will ye   71 He spake of Judas Iscariot the son of Sialso go away?                                  mon: for he it was that should betray him, be68 Then Simon Peter answered him, Lord, ing one of the twelve.
b Verse 60.ce Acts v. 20.-.d Matt. xvi. 16; Mark viii. 29; Luke ix. 20; Ch. i. 49; xi. 27.  e Luke vi. 13.-f Ch. xiii. 27.
the inward, frame of your minds, that the prejudices should be, on his faith in him as the Messiah, the
of corrupt nature lie strongly against such a doc- Son of God.
trine as I publish, and that nothing but divine grace    Verses 70, 71. Jesus answered them-And, yet
can subdue them, therefore I told you plainly, that even ye have not all acted, nor will you act, suitably
no man can come unto me, except it were given un- to this knowledge and faith. For, have I not chosen,
to him of my Father —And it is given to those only  or elected, you twelve-To the honour and happiwho will receive it on God's own terms. See the  ness of a peculiair intimacy with me, and to a station
note on verses 37, 44.                          of the most distinguished eminence and importance
Verses 66-69. From that time many of his disci- in my church? And yet one of you, as I well know,
ples went back —This discourse of our Lord was, in  is a devil —Is now influenced by one, and will beall its different branches, so offensive to many, who  come my accuser and betrayer.  As the word
till now had followed him, and professed to be his d6a6oo;, rendered devil, sometimes signifies a false
disciples, that, from this time, they ceased to attend  accuser, Mr. Locke considers our Lord as intimating
on or hear him. So that he now began to purge here, that the reason why he had not more plainly
his floor: the proud and careless were driven away, declared himself to be the Messiah, was, because he
and those only remri.ned who were meet for the  knew Judas would, on that ground, have accused
Master's use. Then satz Jesus unto the twelve-  him of rebellion against the Romans. But, as Dr.
Jesus, perceiving this defection to be very general, Doddridge observes, "there does -not appear to be
asked the twelve if they were going to leave him  any proof that Judas from the beginning intended
with the rest. Then Peter-With his usual zeal; to betray Christ. It is more than probable, that he
answered, Lord-If we were really disposed to quit at first engaged with him in expectation of secular
thee; to whom shall we go?-Or, what advantage  advantages, and finding those views disappointed, he
could we expect by it?  Thou hast the words of might now begin to form that detestable scheme
eternal life-Thou, and thou alone, speakest the  which he afterward executed. If this was the ocwords which show the way to life everlasting; and  casion on which he first entertained the thought, as
hast even now 1feen directing us therein; and God  it probably might be, one would imagine that such an
forbid that any other hopes and views should ever intimation of his secret wickedness must have struck
be preferred by us to these! And-However oth- him to the heart."  He spake of Judas Iscariot, the
ers may be governed by their carnal prejudices, and  son of Simon-He meant Judas, though he did not at
a deluded multitude may treat thee with contempt; this time think fit to name him. Christ called Judas a
we firmly believe, and assuredly know, on the  devil, because he foresaw that he would be an aposmost convincing evidence, that thou art the Christ, tate and a traitor. So likewise in rebuking Peter, who
the Son ofthe living God-On which persuasion we  had expressed an utter aversion to his suffering at Jeare determined to cleave to thee, to continue to  rusalem, he called him Satan, on account of that one
learn of thee as thy disciples, to confide in thee for act, by which he opposed the great design of his comsalvation, present and eternal, and to hazard all in  ing into the world. And he might much more give
thy service. So that Peter's implicit faith in our Judasthe name of devil, who resembled Satan so near
Lord's doctrine was founded, as it was right it ly, in the wickedness of his dispositions and actionf
568                                                              a




Christ goes not to the feast               CHAPTER VII.                  in company with his brethren.
CHAPTER VII.
In this chapter, (1,) Christ discourses with his brethren about his going up to the feast of tabernacles, and stays some time
after them, 1-13. (2,) Going up privately to Jerusalem, in the midst of the feast, he vindicates his conduct in the temple,
and further urges the proofs of his divine' mission, 14-24. (3,) With a reference to various censures passed on him l.y
the Jews, he discourses concerning himself, whence he came, and whither he was going, 25-36. (4,) On the last day of
the feast he graciously invites sinners to believe on him, that they might receive the Holy Ghost in his gifts and graces,
37-39. (5,) By these, and other gracious speeches, several of the Jews are convinced of his divine mission; and the resolution of some officers, sent by the sanhedrim to apprehend him, is disarmed, and they return without him, to the mortification of the Pharisees, 40-49. (6,) A short debate arises between Nicodemus and his brethren, 50-53.
A. A. 4036. AFTER these things Jesus walked    5 (For d neither did his brethren be- A. M. 4036.
-A. D.32.'.  in Galilee: for he would not walk  lieve in him.)
in  Jewry, a because the Jews sought. to kill   6 Then Jesus said unto them, e My time is
him.                                                 not yet come: but your time is always ready.
2 b Now the Jews' feast of tabernacles was at   7 f The world cannot hate you; but me it
hand.                                                hateth, g because I testify of it, that the works
3 c His brethren therefore said unto him, De-  thereof are evil.
part hence, and go into Judea, that thy disci-   8 Go ye up unto this feast: I go not up yet
ples also may see the works that thou doest.         unto this feast; h for my time is not yet full
4 For there is no man that doeth any thing  come.
in secret, and he himself seeketh to be known    9 When he had said these words unto them,
openly.  If thou do these things, show thyself  he abode still in Galilee.
to the world.                                         10 But when  his brethren  were  gone up,
a Chap. v. 16, 18._b Lev. xxiii. 34.-c Matt. xii. 46;   e Chapter ii. 4; viii. 20; Verses 8, 30.-  f Chapter xv, 19.
Mark iii. 31; Acts i 14.   d Mark iii. 21.           g Chap. iii. 19. —h Chap. viii. 30; Verse 6.
NOTES ON CHAPTER VII.                    more for his interest to make disciples in Jerusalem
Verse 1. After these things-That is, after he had  and Judea. the seat of power; and that he ought to
miraculously fed the five thousand, walked on the  work his miracles there as publicly as possible, besea to his disciples, and discoursed with the multi-  fore the great and learned men of the nation, whose
tude concerning the bread of life, as is recorded in F decision in his favour would have great influence to
the preceding chapter; Jesus walked in Galilee-  induce others to believe oni;himn."  Then.esus said,
That is, continued there, and instructed his disciples  lMy tine is not yet come-Either to manifest myself
for some months after the second passover; for he  or go up to Jerusalem.;Jesus, knowing the malice
would not -walk in Jewry-Would not continue in  of the inhabitants of Jerusalem, did. auot incline to
Judea; because the Jews-Those of them who did  be among'them  longer thani was absolutely necesnot believe in him, and in particular the chief priests  sary, lest they should take away his life prematurely.
scribes, and Pharisees; sought an opportunity to kill But your time is always ready-You may go up
himn-Either byprivate assassination, tumultuous as- with safety any time you please, since you have
sault,-or legal process, being incensed by the grow-  done nothing to make the Jews unfriendly tOQYou
ing fame of his miracles, and the freedom  of his  as I have done; who by the strictness of m!: idiscourses.                                          trine, and the freedom  of my reproofs, have iproVerses 2-9. Now the Jews' feast of tabernacles  voked their malice to the highest pitch.  T4e:-wo.rqldl
was at hand-Instituted in commemoration of the  canm( t hate you —Because you are of the world; but
Israelites dwelling in tents in the wilderness, and fmie it hateth-And all who bear the same testimony.
celebrated in booths erected for that purpose, with  Go ye up unto this feast-Whenever it suits you to
great solemnity and joy.  For a particular account go without waiting for me.  I go not up yet —He
of the time, manner, and reason of this feast, see  does not say, I will not go up at all, but not yet.
Lev. xxiii. 34-43.  His brethren, therefore-So  There may be reason for deferring a particular duty,
called, according to the Jewish way of speaking:  which yet must not be wholly omitted. My timne is
namely, his near kinsmen, probably his cousins, the  not yet full_ come- Namely, the time of his suffersons of his mother's sister; said unto him, Depart ings, which the evangelist calls his hour; (chap. viii.
hence-From this obscure place; and go into Judea  20;) or the time of his going up to the feast. Wfhen
-"As they did notfbelieve on him, they condemned  he had said these words,-e::abde still in Galileehim in their own minds; and intimated that he acted  Namely,'a few days,16pnger.
altogether absurdly in passing so much of his time    Verse 10. But wIhe' his. siethren — His carnal rein Galilee, and the other remote corners of the  lations and their frieniidsii   hose     company he did
country, while he pretended to so public a charac-  not choose to travel; were gone up, then went he also
ter as that of the Messiah; that it would be much  to the feast-In obedience to the divine ccmmand,
a                                                                     569




Christ goes privately to the feast.      ST. JOHN.         He defends his doctrzne and conduct.
A. M. 4036. then went he also up unto the feast,  14 ~ Now, about the midst of the A. M. 4036.
A. D. 32.                                                                             A D. 32.
not openly, but as it were in secret.  feast, Jesus went up into the temple
11 T Then  ithe Jews sought him  at the  and taught.
feast, and said, Where is he?  15 I" And the Jews marvelled, saying, How
12 And k there was much murmuring among  knoweth  this man  1letters, having  nevel
the people concerning him: for Isome said, learned?
He is a good man: others said, Nay; but he 1 16 Jesus answered them, and said, 0 My docdeceiveth the people.                            trine is not mine, but his that sent me.
13 Howbeit, no man spake openly of him,   17 P If  any  man  will do  his will, he
m for fear of the Jews.!shall know  of the doctrine, whether it be
i Chap. xi. 56.  k Chap. ix. 16; x. 19.-  Matt. xxi. 46;   n Matt. xiii. 54; Mark vi. 2; Luke iv. 22; Acts ii. 7.-' Oi
Luke vii. 16; Chap. vi. 14; Verse 40. -mChap. ix. 22; learning.-0 Chapter iii. 11; viii. 28; xii. 49; xiv. 10, 24
xii. 42; xix. 38.                               P Chap. viii. 43.
and because it would give him an opportunity of bated the matter among themselves; no man spake
honouring God, and doing good; but not openly-   openly of him —Namely, in his favour; for fear of
Not publicly, with a train of attendants, as he had  the Jews-Of those that were in authority, these
often done: but as it were in secret-With as much  being jealous of his growing fame, and looking with
privacy as possible; and that probably rather for a very malignant eye on all who took any peculiar
fear of giving offence than of receiving injury: he  notice of him, or manifested any regard for him.
would not unnecessarily provoke the government, In the mean time, those that thought contemptibly
which his being accompanied with a multitude of of him, might doubtless have spoken their minds as
people would have done. And this suggests another freely as they pleased, being in no danger of punreason for his delay. Had he taken this journey at ishment from the rulers or higher classes of the
the usual time, the multitudes who were on the  people.
road would have gathered round him, and accom-   Verses 14-18. Now about the midst of thefeastpanied him to Jerusalem, and at once have excited  Which lasted eight days; Jesus vent up into the
the notice, and provoked the malice and envy of his temple and taught-Probably on the sabbath day.
e2.emies; he therefore did not set out till the greater His business was to preach the gospel of the kingpart of the people were gone, and then went up as dom, and he readily did it in every time and place
privately as possible, neither preaching nor working  of concourse: and doubtless vast multitudes would
miracles by the way.                            be assembled in the temple on this occasion. And
Verses 11-13. Then the Jews-The men of Judea, the Jews who heard him marvelled-Were amazed,
particularly of Jerusalem, not seeing him appear as both at the excellence and importance of the docusual; sought him at the feastf-Namely, at the be- trines which he delivered, and at the clear, conginning of it; and said, Where is he? —What is vincing, and forcible manner in which he declared
become of JAsus? What can have prevented his them: saying, How knoweth this man letters, haycoming to the feast? As he had formerly attended  ing never learned —How comes he to be so well
the principal feasts, and signalized himself by the  acquainted with sacred literature, as to be able thus
miracles which he wrought, he had made himself to expound the Scriptures with such propriety and
the subject of much discourse and observation. gracefulness; having never learned-Seeing he hath
And there was much mnurmuring among the people  never learned this at any place of education?  Jeszts
-.royyvqouo; 7roRvc, mnuch whispering: many private  answered, My doctrine is not mine —It is not the
debates, especially among those who were come from  product of human wisdom: I have neither been
distant parts. The word murmuring is not proper taught it by masters, nor have I acquired it by my
in this place, as it conveys the notion of discontent own study: but his that sent me-It is the doctrine
and grumbling, which does not appear to be suggest- of God, who has inspired me with it because I am
ed by the original term. It expresses solely the  his messenger. If any man will do his will —Eav
secrecy and caution which the people found it con- rAll eV77, if any man be willing, especially if he be
venient to use in speaking on this subject, being  also desirous and determined, in dependance on diprompted not by their resentments but by their fears. vine grace, to do God's will, as far as he is acquainted
And it stands opposed to 7rappyota, openly, which oc- with it; he shall knonw of the doctrine, &c.-A  unicurs in the next verse. For some s-ld, lie is a good  versal rule this with regard to all persons and docman-Eminently pious and benevolent; others-  trines.  They that are thoroughly willing and
Being under the force of strong prejudices, and sus- desirous to comply with the will of God, shall cerpecting the worst; said,  ray, but he deceiveth the tainly have his will made known to them. Observe
people-Seduces and misleads the ignorant popu- here, reader, who these are: they are such as are
lace, and the wiser part of the nation must see thathe  impartial and sincere in their inquiries concerning
will undoubtedly at last draw his followers into ruin, it, and are not biased by any carnal inclinations or
as some other impostors have lately done. See Acts interests; they are such as are convinced of the inv.36,37. kHowbeit —Though they thus privately de- finite importance of knowing and doing his will, in
570                                                               a




Jesus teaches in the temple,           CHAPTER VII.                  and vindicates his mission.
4. 1M. 4036. of God, or whether I speak of my-   20 The people answered and said, A. M. 4036.
A. D. 32.                                      t                                       A. D. 32.
AI self.2    it Thou hast a devil: who goeth about..
iS q He that speaketh of himself, seeketh his  to kill thee?
own glory: but he that seeketh his glory that  21 Jesus answered and said unto them, I
sent him, the same is true, and no unright- have done one work, and ye all marvel.
eousness is in him.                               22 u Moses therefore gave unto you circum19 r Did  not Moses give you the law, and  cision; (not because it is of Moses, x but of the
yet none of you keepeth the law? s Why go  fathers;) and ye on the sabbath day. circum
ye about to kill me?                            cise a man.
q Chap. v. 41; viii. 50. —r Exod. xxiv. 3; Deut. xxxiii. 4;   s Matt. xii. 14; Mark iii. 6; Chap. v. 16, 18; x. 31, 39; xi. 53.
John i. 17; Acts vii. 38.                       t Chap. viii. 48, 52; x. 20.-u Lev. xii. 3._x Gen. xvii. 10.
order to their eternal salvation, being persuaded  Jesus a false prophet, because on the sabbath day he
that only those that know and do it shall enter the  had healed the impotent man at the pool of Bethesda,
kingdom of heaven, Matt. vii. 21. They are such  (chap. v. 9,) pretending that it was a gross violation
as carefully and diligently use the means which God  of the law of Moses, such as no good man, far less a
has appointed to be used in order thereto; especial- prophet, would be guilty of. In answer to these evil
ly the means of prayer, for supernatural light, and  surmises, he told them plainly, that however much
of hearing, reading, and meditating on the word of they pretended to reverence the authority of Moses
God. Such shall know the doctrine of Christ, and  in his law, they made no scruple to violate the most
the will of God; 1st, Because Christ has promised  sacred of his precepts; having entered into a resoto give them that knowledge, namely, by opening  lution of murdering him, directly contrary to every
the eyes of their understanding, which he is well law of God and man; and being now employed in
able to do. Those who improve the light they have, laying secret plots against his life: a reproof this,
and carefully walk according to it, shall, by divine  which came in with singular propriety and force,
grace, have that light increased, and be thereby se- immediately after Jesus had, by the most convincing
cured against all destructive and hurtful errors. arguments, proved his mission from God.  Thepeo2d, Because they are prepared to receive that know- ple answvered, Thou hast a devil-Either thou art
ledge. Those that are inclined to submit to the  mad, or thou art actuated by the malice of the devil,
rules of the divine law, are disposed to admit the  or by a lying spirit; who goeth about to kill thee?rays of the divine light. Those whose desire and  Probably these, who spake thus, came from distant
care it is to resemble God, are in the fittest disposi- parts of the country, and did not know the design
tion to become acquainted with him.  Whether it of the priests and rulers.
be of God, or whether I speak of myself-Pious and    Verses 21-24. Jesus answered, I have done one
good men can easily judge of any teacher, whether good work, and ye all marvel-I have done a mirahe and his doctrine come from God; not only be-  cle of an extraordinary kind on the sabbath day, an
cause the divine wisdom and goodness are interested  action which ye think inconsistent with the characto secure such from capital errors, but because they  ter of a good man, and therefore ye wonder that I
themselves have no predominant evil inclinations  should have performed it. But I can easily vindito prejudice them against the truth when it appears; cate my character, by an argument which it is not
and because they can discern how far any doctrine  in your power to gainsay. Moses therefore gave
is conformable to the principles of piety and virtue  you circumcision-That is, the law of circumcision.
which they possess. He that speaketh of himself, Dr. Campbell joins the words dta r8ro, here rendered
seeketh his own glory-If one teaches what makes therefore, to the end of the former verse, following
for the advancement of his own worldly interest, or Theophylact, and some whom he terms "our best'
for the gratification of his pride, or any other evil authors," observing, that " nothing can be imore inpassion, the doers of the will of God will immedi- congruously connected than the words are in the
ately know that such a teacher is an impostor. But English, and most other modern translations; where
he that seeketh his glory that sent him., &c.-Where- our Lord's performing a miracle is represented as
as, if a teacher proposes doctrines which have a the cause why Moses gave them  circumcision."
tendency to reform men, and to advance the glory  Thus also Doddridge, Wesley, Wynne, and Worsley,
of God, without regard to the opinion of the world, who translate the last clause of the preceding verse,
or to his own temporal interest; the same is true-   I have done one work, and ye all marvel at it, or,
lie must certainly be sent of God, and should not onz account of it. If we retain the common pointing,
by any means be suspected of imposture; and nb  as all the versions do, the interpretation of this verse
unrighteousness is in him-No falsehood, no design  (verse 22) must be, Because that Moses gave you
to deceive the world. See Macknight.            the precept concerning circumcision, ye even cirVerses 19., 20. Did not Moses give you the law-  cumcise a man on the sabbath day. But the corAs if he had said, But you are unrighteous; for you  rection just now proposed makes the sense more
violate the very law for which you profess so much  clear and elegant, thus: Moses gave you the law of
zeal. There is a remarkable beauty in this sudden  circumcision, (though indeed it was far more anturn of the sentiment. Some of the Jews called l cient than he, being a precept enjoined to and oba                                                               571




Jesus teaches in the temple,             ST. JOHN.                  and vindicates his mission.
A.M. 4036. 23 If a man on the sabbath day   26 But lo, he speaketh boldly, and A. M. 4036.
D. 32. receive circumcision, 2that the law  they say nothing unto him.  a Do         32
of Moses should not be broken; are ye angry  the rulers know indeed that this is the very
at me, because Y I have made a man every  Christ?
whit whole on the sabbath day?                  27 b Howbeit, we know this man, whence he
24 z Judge not according to the appearance, is: but when Christ cometh, no man knoweth
but judge righteous judgment.                   whence he is.
25 Then said some of them of Jerusalem, Is   28 Then  cried Jesus in the temple, as he
not this he whom they seek to kill?             taught, saying, c Ye both know me, and ye
2 Or, without breaking the law of Moses.  Y Chap. v. 8, 9, 16.   a Verse 48.-  b Matthew xiii. 55; Mark vi. 3; Luke iv. 22.
z Deut. i. 16, 17; Prov. xxiv. 23; Chap. viii. 15; James ii. 1. c Chap. viii. 14.
served by, the patriarchs,) and on the sabbath day  hibit him. Do the rulers know indeed-Are they
ye circumcise a man. If a man receive circum- now fully convinced; that this is the very Christcision on the sabbath day, that the law of Moses i And that therefore they were mistaken in their
may not be broken-The precept of circumcision  former censures?  Howbeit, we know this man,
required, that every male should be circumcised the  whence he is-And therefore have sufficient reason
eighth day from his birth. Though the eighth day  to conclude, that he cannot be the Messiah: for,
happened on the sabbath, this ceremony was not when Christ cometh, no man knoweth whence he isdeferred: and the law of circumcision vacated the  This Jewish tradition was true in regard to his prelaw of the sabbath. Are ye angry at me, because  existing and divine nature: in that respect, accordIhave made a man every whit whole-Or, have made ing to the obvious popular sense of Isa. liii. 8, None
a whole man sound; on the sabbath day?-Since could declare his generation: but it was not true
you think yourselves bound to dispense with the  with regard to his human nature, for both his family,
strict observation of the sabbath for the sake of an- and the place of his birth, were plainly foretold.
other precept, which is only of a ceremonial nature, And " it is evident'from Matt. ii. 4, 5, that the Jews
how can ye be angry with me, because, in pursu- apprehended the Messiah was to be born at Bethance of the great end of all the divine laws, I have  lehem; and from a multitude of other places, that
cured a man who was infirm in all his members, and  they knew he was to be a descendant of David."
that with far less bodily labour than that with which  Archbishop Tillotson supposes, that the words, no
you perform the ceremony of circumcision, and cure  man knoweth whence he is, " refer to an expectation
the wound that is made by it? Judge not according  the Jews had, that he would be born of a virgin. As
to the appearance, &c. —Consider the nature of the  for the notion which Justin Martyr mentions, that the
things, and judge impartially, without regard to your Messiah should, for a while, be hid, it seems more
own prejudices, or the superstition of your teachers. modern, and they must put a strange interpretation
Dr. Campbellrenders the clause, Judge notfrom per- on Isa. liii. 8; Mic. v. 2; and Psa. cx. 4, to draw
sonal regards, thinking that translation gives more  any such consequence from these passages, as Dr.
exactly the sense of the original expression%, /y Whitby and M. L'Enfant suppose they did." —DodKptvLEr Kaar' opLv. " There can be no question," says dridge.
he, "that this precept is of the same import with    Verse 28. Then cried Jesus-Probably with
those which enjoin strict impartiality between the  a loud and earnest voice, and with allusion to the
parties, or to have no respect of persons in judg- words which they had just spoken in a private manment. The application of it is obvious on this occa- ner to each other, and which they imagined he could
sion. If the Jews'had been strictly impartial and  not have heard, as he taught in the temple at some
equitable, they would have seen that they could not distance from them; Ye both know me, and ye know
vindicate Moses for enjoining such a violation of the  whence I am —Or, as it seems the clause should
sabbatical rest as was occasioned by circumcising, rather be rendered, Do you know both me, and know
while they condemned Jesus for his miraculous whence Jam?  Thus it is read by Doddridge, Wescures, which required less labour, and were not less ley, Wynne, and also by Campbell, who observes
evidently calculated for promoting a good end. Nay, upon it, "As the words are plainly capable of being
they could not excuse themselves for the one prac- read as an interrogatidn, it is, in every respect, most
tice, if Jesus was blameable for the other."    eligible to translate them- so in this place. In the
Verses 25-27. Then-While our Lord was thus  way they are commonly rendered they contain a
discoursing in the temple; some of them of Jerusa- direct contradiction to what our Lord says, chap.
lem-Some of the inhabitants of the city, who knew  viii. 14, 19. Nor does it satisfy that both may be
more of the designs of the sanhedrim than the others true in different senses, since these different senses
who had spoken before; said, Is not this Jle wlhom  do not appear from the context. Nay, in effect, he
they seek to kill?-Seek an opportunity to put to  contradicts them in the same breath, inasmuch as ile
death?  But lo —He is not only come up hither to  tells the people, that they know not him who sent
the feast, but speaks openly and freely in the very  him. When they said, HJ e know whence this man
temple itself, and they are so far from seizing him, is, the same thing was evidently meant as when
that they do not so much as say any thing to pro- they said, (chap. vi. 42,) Is not this Jesus, the son of
572                                                              a




The Pharisees and chief priests       CHAPTER VII.                     conspire against Christ.
A. MI. 4036. know whence I am: and d I am  not murmured  such  things concerning A. MI. 4036
A. D. 32                                                                              A. D. 32.
come of myself, but he that sent me  him; and the Pharisees and the chief         - -' is true, f whom ye know not.                  priests sent officers to take him.
29 But g I know him: f6r I am from him, and   33 Then said Jesus unto them,' Yet a little
lie hath sent me.                               while am  I with you, and then I go unto
3() Then h they sought to talke him: but ino  him that sent me.
man laid hands on him, because his hour was   34 Ye m shall seek me, and shall not find
not yet come.                                   me; and where I am, thither ye cannot come.
31 And k many of the people believed on him,   35 Then said the Jews among themselves,
and said, When Christ cometh, will he do more  Whither will he go, that we shall not find him?
miracles than these which this man hath done? will he go unto n the dispersed among the Gen32 ~ The Pharisees heard that the people  tiles, and teach the'Gentiles?
d Chapter v. 43; viii. 42.  e Chapter v. 32; viii. 26;   i Verse 44; Chap. viii. 20.-  k Matt. xii. 23; Chap. iii. 2;
Romans iii. 4.-f Chapter i. 18; viii. 55.-g Matthew xi. viii. 30.-  Chap. xiii. 33; xvi. 16.- m Hos. v. 6; Chap.
27; Chap. x. 15. -hMark xi. 18; Luke xix. 47; xx. 19; viii. 21; xiii. 33.  n Isa. xi. 12; James i. 1; 1 Pet. i. 1.
Verse 19; Chap. viii. 37.                      1 Or, Greeks.
Joseph, whose father and mother we know?  Now    Verses 33, 34. Then said Jesus-Continuing his
our Lord tells them plainly, that they did not know  discourse, (from  verse 29,) which they had interhis father, and consequently could not tell whence  rupted, Yet a little while am I with you-My minis(that is, of what parentage) he was. And I am not try among you is drawing toward a conclusion; you
come of myself-With vain and false pretences to a ought, therefore, while it lasts, to make the best posdivine mission; but he that sent me —And gives daily  sible improvement of it. For ye shall seek me, and
proof thereof, by the miracles which I perform in  shall not find me-You shall earnestly desire my
his name; is true-And therefore will not bear wit- presence with you, but shall not obtain it. "This
ness to a deceiver. Or, as the words may be para- seeking for the Messiah was general through the nalphrased, "Though you pretend to know me and  tion, during the calamities in Judea, occasioned by
whence I am, it does not follow that I am destitute  Titus and his armies; and has continued among the
of the prophetical characters of the Messiah, and an  Jews ever since, in all the countries where they
impostor, come to you of my own accord. I am  have been dispersed, but to no purpose, for their
really sent to you by God, who is true in ail the pro- Messiah having already appeared, it is in vain to exphecies he uttered by his servants concerning the  pect another. By thus predicting his own death,
Messiah, for they are all fulfilled in me."  But him  our Lord insinuated that he both knew the present
you know not-On the contrary, "You are wholly  disposition of the council, and foresaw that they
ignorant of his blessed perfections and gracious would soon put an end to his ministry by taking
counsels, and have no inclination to obey his will."  away his life."  And where I am-Or, where I shall
Verses 30-32. Then they sought to take him-   then, and always be; ye cannot come-Referring to*
The defence which he made did not pacify his his speedy exaltation to the heavenly world, and the
enemies, for some of them would gladly have appre- impossibility of their being admitted thither: for so
hended him; however, none of them had the cour- a similar expression, used chap. viii. 21, evidently
age to lay hands on him, being restrained by Provi- means, namely, Ye shall seek me, and shall die in
deuce, because the season of his sufferings was not your sins: whither Igo, ye cannot come. Perhaps,
yet come."  And many of the people believed on  also, our Lord might refer to the impotent malice
him-" In the mean time the miracle which he had  with which, after his exaltation to the Father's right
lately performed on the infirm man was so great hand, they should oppose his triumphant cause.
and so well known, and this defence, by which he    Verses 35, 36. Then said the Jews, Whither will
justified himself, so clear and convincing, that many  he go-Jesus spake concerning his death, resurrecof the people believed on him, publicly affirming, tion, and ascension, but the Jews did not understand
that he was the Messiah."  The Pharisees heard  him; for they imagined that he threatened to leave
that the people murmured-Or, whispered, rather, them, and go among their brethren of the dispersion.
see on verse 12; such things concerning him-And  Will he go unto the dispersed among the Gentileswere greatly displeased and alarmed at it; and, with  Greek, A-cv EAX;vcov, of the Greeks, that is, the Jews
the other members of the sanhedrim, particularly  scattered abroad in different nations, Greece partithe chief priests, among whom were many Saddu- cularly; and teach the Gentiles —Ts EA7vvaf, the
cees, (Acts iv. 1,) sent officers-From the chamber  Greeks, the heathen themselves. By Greeks, we
in which they held their council, into the adjacent are here to understand idolatrous Gentiles, and not
court of the temple; to take him-To apprehend  Hellenists, or Jews, who used the Greek language;
and bring him before them, thinking thus, it seems, for these were the dispersed among them. There is,
to confute his pretensions, and punish him. This, therefore, says Dr. Doddridge, a sarcasm' "in these
as appears from verses 45, 50, 53, took place on the  words, beyond what commentators have observed.
last and great day of the feast.                They insinuate that if he was to go into foreign couns                                                             573




On the great day of the feast             ST JOHN.        Jesus invites sinners to believe on him.
1. rM. 403G.  36 What manner of saying is this  sus stood and cried, saying, PIf any man A. M. 4036
that he said, Ye shall seek me, and  thirst let him come unto me, and drink.
shall not find me: and where I am, thither ye   38 q He that believeth on me, as the Scripcannot come?                                     ture hath said, rout of his belly shall flow
37 o Ini the last day,that great day of the feast,Je- rivers of living water.
Leviticus xxiii. 36.-P Isaiah lv. 1; Chapter vi. 35; Reve-  qDeut. xviii. 15.    r Prov. xviii. 4; Isa. xii. 3; xliv. 3;
lation xxii. 17.                                 Chapter iv. 15.
tries, to address himself to the Jews there, who might of water made to gush out of a rock, when the nation
be supposed not so well instructed as those who lived  was ready to die with thirst, in a sandy desert, where
in Judea and at Jerusalem, he would not be able to  there was neither river nor spring.
make any proselytes, even among these; but would    The Jewish writers pretend that Haggai and
be constrained to apply himself to the ignorant Zechariah were the institutors of these rites, and
and stupid Gentiles, to seek disciples among them; that in performing them they acted according to the
which, to be sure, appeared to these haughty scorn- directions of these prophets. Be this as it may, it
ers one of the most infamous circumstances that is probable, as Dr. Lightfoot has shown, from some
could be imagined, and most incompatible with the  Jewish writers, that among other things intended to
character of the true Messiah."  What manner of  be expressed hereby, the ceremony was also meant
saying is this-This saying is unintelligible and ab- to be emblematical of their desire and expectation
surd: for though his meaning be, that he is going to  of the coming of the Messiah, and of the effusion of
preach among the Gentiles, surely it is possible for the Holy Spirit under his dispensation. But whatus to follow him thither.                        ever might be the original intention of these cereVerse 37. In the last day, &c.-Namely, the eighth  monies, we learn from the same writer (Tremellius)
day, when, according to the institution of Moses, that the Jews had miserably perverted it, by the
(Lev. xxiii. 34, 36; Num. xxix. 35, where see the  addition of their own magical ceremonies. Christ,
notes,) there was to be a holy convocation, or gene- therefore, probably intended to lead them back to
ral and solemn assembly of the people, attended with  the principal design and meaning of the institution,
some extraordinary sacrifices. This day is called  and to draw their minds from the terrestrial water,
the great day of the feast, on account of the high es- and all earthly and temporal things, to the water of
teem in which the nation of the Jews held it, as a day  life, and to himself, the chief scope of this feast and
kept holy solely on their own account. On the seven  of all other ceremonies: For, as it was his custom to
preceding days they held that sacrifices were offered, raise moral and spiritual instructions from sensible
not so much for themselves as for the whole world; occurrences, he took this opportunity of inviting, in
in the course of them, seventy bullocks being sacri- the most solemn and affectionate manner, all who
ficed for the seventy nations of the world: but the' were in pursuit, whether of knowledge, holiness, or
sacrifices of this day they considered as being offer- happiness, to come unto him, and drink, in allusion
ed for Israel alone. on whose behalf only several to the rite they were then employed about. Jesus
solemnities of the day were observed. Tremellius, stood-Probably on some eminence, where he could
cn this text, observes, from the Talmud, that the be seen and heard by the surrounding multitude, as
Jews used on this day to inarch round the altar seven  the priest did who poured out the water mentioned
times, singing hosannas, with palm  branches in  above; and cried-" Intenta voce, quo magis attentheir hands, in memory of the Israelites, in the days tionem excitaret," (Grotius,) with a loud voice, that
of Joshua, marching round Jericho seven times on  he might excite the greater attention. If any wan
the day of its fall. He informs us also, from the  thirst-That is, sincerely and earnestly desire true
same authority, that on this day they drew water happiness, and long for the blessings promised under
with great joy from the fountain or brook of Siloam, the administration of the Messiah; let him come unto
at the foot of mount Zion, and carried it to the priests  mne-By faith. Let him believe that I am able and
in the temple, with the sound of the trumpet and  willing to satisfy his most ardent and enlarged degreat rejoicing, where they poured out part of it, sires, and rely on me to do it; and drink-That is,
mingled with wine, as a drink-offering, which they  he shall drink; he shall receive the blessings for
accompanied with prayers to God for rain. For, as which he thirsts; for I am most ready freely to comat the passover, they offered an omer, to obtain from  municate every needful blessing, and particularly
God his blessing.upon the harvest; at pentecost, their those supplies of the Spirit, which you profess sinfirst-fruits, to request his blessing on the fruits of the  cerely and earnestly to desire. Compare Isa. lv. 1.
trees; so, at the feast of the tabernacles, they offered    Verses 38, 39. He that believeth on me-With a
water, as a token of their desire for a plentiful rain  living faith, and with his heart unto righteousness;
to fall at the following seed-time; the people, in the  as the Scripture hath said-As God in the Scripmean time, singing, With joy shall ye draw water tures hath promised and attested in many places;
from the wells of salvation, Isa. xii. 3. Part of the  out of his belly-From within him, from his mind
water they'drank, with loud acclamations, in com- and heart; shall flow rivers of living water-He
memoration of the mercy shown to their fathers, shall receive spiritual blessings, or communications
who were relieved by the miracle of a great stream  of divine grace, in so great an abundance, that he
574                                                               a




Many of the Jews are convinced         CHAPTER VII.               of the divine mission of Chrtst.
A. M. 4036.  39 (S But this spake he of the Spirit, comneth of the seed of David, and out A. M. 4036
A. D. 32.                                                                              A. D. 32.
which. they that believe on him should  of the town of Bethlehem, "where
receive, for the Holy Ghost was not yet given,  David was?
because that Jesus was not yet t glorified.)      43 So b there was a division among the peo40 ~ Many  of the people therefore, when  pie because of him.
they heard this saying, said, Of a truth this   44 And C some of them  would have taken
is u the Prophet.                                him; but no man laid hands on him.
41 Others said, X This is the Christ.  But   45 9l Then  came the officers to the chief
some said, Shall Christ come y out of Galilee?   priests and Pharisees; and they said unto them,
42 z Hath not the Scripture said, That Christ Why have ye not brought him?
s Isa. xliv. 3; Joel ii. 28; Chap. xvi. 7; Acts ii. 17, 33, 38.   Y Verse 52; Chap. i. 46.-  z Psa. cxxxii. 11; Jer. xxiii. 5;
t Chap. xii. 16; xvi. 7.   u Deut. xviii. 15, 18; Chap. i. 21; Mic. v. 2; Matthew ii. 5; Luke ii. 4.  a 1 Samuel xvi. 1, 4.
vi. 14.-x Chap. iv. 42; vi. 69.                 b Verse 12; Chap. ix. 16; x. 19.-  c Verse 30.
shall not only be refreshed and comforted himself,   Verses 40-44. Many ofthepeople therefore-Even
but shall be instrumental in refreshing and comfort- the officers sent to apprehend Christ, (see verse 46,)
ing others. The expression, Out of his belly shall as well as many others of our Lord's hearers; awhen.flow rivers, is used with allusion to receptacles round  they heard this saying —Namely, the gracious invisprings, out of which great quantities of water flow  tation above mentioned, which indeed was a more
by pipes: and the figure therefore signifies the plen- free declaration and promise than he commonly
itude of spiritual gifts and graces to be possessed by  made, were so affected thereby, that they exclaimed,
believers, and the happy effects which they should  Of a truth this is the Prophet-Namely, the prophet
produce in the world. Thus the apostles and first like unto Moses, mentioned Deut. xviii. 15. For, as
messengers of Christ were both watered themselves  the article is prefixed, it is most natural to render
and enabled to water others, Gentiles as well as Jews, the expression, the prophet. And yet, as in the next
not with small streams, but with large rivers of di- verse this prophet is distinguished from the Christ;
vine knowledge and grace, so that the countries, perhaps they only intended to signify that they
which till then had been barren, became exceeding  thought one of the ancient prophets was revived,
fruitful in holiness and righteousness. Accordingly  For many of the Jews supposed, that not only Elias,
the evangelist adds, by way of explication, this spake but also another of the prophets, would appear again
he of the Spirit-Of the Holy Spirit's gifts and  among them, before the coming of the Messiah: to
graces; which they who believed on him should re- which opinion the question put to John, (chap.
ceive —-E/eaOov 2au6avev, were about to receive, name- i. 21,) Art thou that prophet, may be considered as
ly, after the resurrection and ascension of Christ, referring. See the note there.  Others said, This
according to his promise, chap. xiv. 16; and xvi. 7. is the Christ-The Messiah himself. But some said,
The extraordinary gifts of the Spirit had, in a great Shall Christ come out of Galilee?-This they spoke
measure, ceased since the death of Zechariah and  because they were led away with a common misMalachi. They had been faintly manifested in the  take, that Jesus was born in Nazareth. Rath not
approach of the Messiah, as to Zechariah and Eliza- the Scripture said, &c. —Ts not your acknowledging
beth, to Simeon and Anna, and especially to John the  a Galilean for the Messiah contrary to the Scriptures,
Baptist, who is said to have beenfilledl with the Holy  which have determined his nativity to Bethlehem,
Ghost from his mother's womb; but the full effusion  the town of his ancestor David? But how could they
of these gifts, foretold by Isaiah and Joel, took not forget that Jesus was born there?  Had not Herod
place till after the ascension of Christ, and was yet to  the Great given them terrible reason to remember
come. On the day of pentecost, and not before, it, by the general massacre made of all the infants
these extraordinary gifts were communicated to  in that town and neighbourhood. So there was a
the apostles, evangelists, and many other believers, division among the people because of him —They
to fit them for converting the world. The univer- were divided in their sentiments, and a warm dissality, however, of the invitation and promise here  sension took place among them on his account. And
given, makes it evident that, on this occasion, our some would have taken him —The contention was
Lord had the ordinary influences of the Spirit in his carried to such a height, that his enemies, considereye, which the evangelist's remark, that the Holy  ing him as the cause of it, and knowing on what
Ghost was not yet given, will not exclude; because, errand the officers were come, threatened to appre —
even these might at that time be said not to have  hend him, and would have done it, had they not
been given, as they had been given but sparingly, been restrained by the providence of Gcd.
in comparison of the plentiful distribution which    Verses 45-49. Then came the officers to the chief
was tobe made of them to all believers after Christ's priests, &c.-Namely, without accomplishing the
ascension. Accordingly, the ordinary influences of  purpose for which they were sent; and they-The
the Spirit are often in Scripture represented as the  chief priests and other members of the sanhedrim,
consequences and reward of faith, Gal. iii. 14; Eph. perceiving the officers had not executed their comi. 12-14.                                        mission; said, Wh/y have ye not broug7ht him —Aca                                                               575




Nicodemus reasons                         ST. JOHN.                              wCith the council.
A. I. 4036.  46 The officers answered, d Never came " to Jesus by night, being one of A. M. 4036
A   man spake like this man.                them,)                                  A.   32.
47 Then answered them  the Pharisees, Are   51 g Doth our law  judge  any  man before
ye also deceived?                                it hear him, and know what he doeth?
48 e Have any of the rulers or of the Phari-   52 They answered and said unto him, Art
sees believed on him?                           thou also of Galilee? Search, and look: for
49 But this people who knoweth not the law   h out of Galilee ariseth no prophet.
are cursed.                                        53 And  every  man  went unto  his own
50 Nicodemus saith  unto them, (fhe that house.
d Matt. vii. 29.-e Chap. xii. 42; Acts vi. 7; 1 Cor. i. 20,26; *    Deut. i. 17; xvii. 8, &c.; xix. 15.  h Isa. ix. 1, 2; Matt.
ii. 8.-f Chap. iii. 2.-4 Gr. to him.                iv. 15; Chap. i. 46; Verse 41.
cording to the orders you received from us?  The  ness, Art thou also of Galilee-Art thou one of his
officers answvered, Never macn spake like this man —   party?  One of the ignorant, low faction, that has
Surely no man living ever addressed his hearers in  leagued to support a Galilean Messiah in opposition
so engaging and irresistible a manner. They seem  to the law, which has determined the Messiah's nato have intended to intimate, that, had the chief  tivity to Bethlehem?  Search and look; for out of,
priests and Pharisees heard him themselves, his dis-  Galilee ariseth (or rather, hath arisen, as a  Eyrlyepcoursie must have disarmed their resentment against rCt properly signifies) no prophet-They could not
him. T/tet ansiberedthePharisees-Farfrombeing  but know the contrary. They knew Jonah arose
softened by the account the officers gave; Are ye  out of Gath-hepher; and Nahum from another vilalso deceived-Ye, who have the advantage of know-  lage in Galilee. Yea, and Thisbe, the town of Elijah
inl our sentiments concerning  this man?  Iave  the Tishbite, was in Galilee also. They might, like
any of the rulers-Men of rank or eminence; or of wise, have known that Jesus was not born in Galilee,
the Pharisees-Men of learning or religion; believed  but at Bethlehem, even from  the public register
onl hin?  But this people —X2Loc ovroc, this popu- there, and from the genealogies of the family of
lace; who kznowveth niot the law-This ignorant rab- David. Add to thisi4at many of the people had
bie; so they affected to call Christ's friends; are  heard the shepherds declare, on the testimony of the
curseld-Are, by that ignorance, exposed to the curse  angel, that he was born at Bethlehem, and had wonof being thus seduced.                           dered at the words chich had been told them by the
Verses 50-53. Nicodem.nts, he,who camne to Jesus  shepherds, Luke ii. 15-18. Nay, and the chief priests
by night —Hlaving now got a little more courage; and Pharisees were not ignorant that the wise men
beityg one of theen —Being present, as a member of  from the East went to Bethlehem to worship him soon
tile great council, saith to them, Doth our law judge  after he was born, as king of the Jesws: the memory
(iptv'etL condemn) anzy mnc   before it hear him-   of which facts could not be lost in the space of thirty
Before the magistrate, appointed to execute it, sum- years. Here, then, we have a striking instance of
mon him into his presence, that he may hear from  the power of prejudice to shut men's eyes against.
him what he has to say in his own defence; and  the clearest truth. Dr. Campbell, however, thinks
know what he doeth-Namely, from credible witness- they did not mean all that they expressed; because.
es? As if he had said, Do not we ourselves act as when men's passions are inflamed, they are notwont
if we knew not the la'w, if we pass sentence on a man  to be accurate in their words, or distinct in recollectbefore wehearhim? They answered-By personal ing, on the sudden, things which make against
reflection; the argument they could not answer, and  them; and that therefore this expression of the Phatherefore did not attempt it. For, notwithstanding  risees, whom prejudice. pride. and envy had concurthat perfect knowledge of the law, and that high  red in blinding, need not appear surprising to us.
reverence for its precepts, which they made such  And every man went unto his own house-The counboast of, they were acting directly contrary to the  cil separated immediately: for, being conscious that
most essential principles of equity established by it. 11 their poor answer would not bear examination, they
But. being greatly exasperated by Nicodemus's re- took care, by rising up and dispersing, to prevent a
proof, which was the more poignant and provoking, reply. So that. short, plain question of Nicodemus,
because it was well founded; and being in a violent spoiled all their measures, and for the present frus.
passion with him, for condemning their conduct, trated their designs.  A word spoken in season,
and speaking favourably of Jesus, they asked him, how good is it! especially when God gives it his
with an air of disdain and surprise mixed with fierce- blessing.
576                                                                 a




A wttoman, guilty of adultery,        CHAPTER VIII.                      is brought before Christ.
CHAPTER VIII.
Here (1,) Christ having spent the night in retirement returns to the temple,'where an adulteress is brought before him; but
he avoids giving judgment in her case, and turns the consciences of his enemies on themselves, 1-11.  (2,) He speaks of
himself as the light of the world, urges the concurrent testimony of the Father, and gives the Jews repeated warning of
the dangoer they woula v'icur by persisting in their infidelity, 12-29. (3,) He continues his discourse with the Jews in the
treasury the aap after the feast of tabernacles; and labours to convince them how vain their pretencces to liberty, and to tie
privileges of the children of Abraham were, while they continued to reject him, and were the servants of sin, 30-47.
(4,) He promises immortality to his followers; and, speaking of his own existence as prior to that of Abraham, the Jews
2n the temple attempt to stone him, butt he miraculously escapes fron their hands, 48-59.
A. N. 4036. JESUS  went unto the mount of   4 They say unto him, Master, this A. Mr. 4036.
A. D. 32.                                                                                   A. D. 32
Olives:                              woman was taken in adultery, in the
2 And early in the morning he came again i very act.
in'o the temple, and all the people came unto   5 a Now Moses in the law commanded us, that
him; and he sat down and taught them.              such should be stoned: but what sayest thou?
3 And the scribes and Pharisees brought unto   6 This they said, tempting him, that they
himl  a woman taken in adultery: and when  might have to accuse him.  But Jesus stoopthey had set her in the midst,                      ed down, and with his finger wrote on the
aLev. xx. 10; Deut. xxii. 22.
NOTES ON CHAPTER VIII.                 Jesus fully knew, and regulated his conduct towards
Verses 1, 2. Jesus wvent unto the mount of Olives  these depraved hypocrites accordingly, for he made
-— Aent to lodge there, that he might be out of the  them no answer."
reach of his enemies, and that in retirement he    Verses 5, 6. Now lloses commanded that such
might, by secret converse with his heavenly Father,  should be stoned-If they spoke accurately, this
be animated to all the labours and dangers before  must have been a woman who, having been betrothed
him.  And early in the mornin — In order that his to a husband, had been guilty of this crime before
retirement might not break in upon the opportunity  the marriage was completed, for such only Moses
of public service, which the present concourse of commanded to be stoned. He commanded, indeed.
people at Jerusalem  afforded him; he came again I that other adulteresses should be put to death; but
into the temple-With a view to teach the people,  the manner of death was not specified. It may
great numbers of whom coming to worship there, be inferred, however, from  Ezek. xvi. 38-40, that
before they returned to their respective habitations  though the law of Moses did not expressly enjoin it,
in the country; (the feast being now ended;) camre  the Jews considered stoning as being the proper
unto him-Flocked around him, to receive his in- punishment of all kinds of adultery, for there the
structions; and, notwithstanding the late conspiracy  prophet represents God as saying, concerning Jeruwhich had been formed against him, he sat dogwni salem, I wcill judge thee as vwomnen that break wedand2l taught them-As freely and as boldly as he had  lock are judged; they shall stone thee,with stones.
ever done. Such was his compassion for them, andl Add to this, we find Philo and the ancient Christian
his zeal for the glory of his heavenly Father!      fathers using the phrases, " those that were stoned,"
Verses 3. 4.  And the scribes and Pharisees  and "those that were punished for adultery," as
brol~-h/t unto him a ywoman, &c. —hile he was thus  synonymous terms.  This they said, tempting him,
employed, the scribes and Pharisees set a woman  that they might accuse him-Either of usurping the
before him, that had been taken in the act of adultery; office of a judge, if he condemned her, or of being
and standing round him, desired his opinion of the  an enemy to the law, if he acquitted her. But Jesus
affair, which, it appears from verse 6, they did with  stooped dowzn, ancl wrote on the ground-Perhaps
an insidious intention.  " Probably," says Dr. Mac-  there were in this woman's case some circumstances
knight, "the Romans had modelled the laws of  tending to alleviate her guilt, such as her past inJudea according to the jurisprudence of Rome, and  nocence, known to Jesus, her present repentance,
in particular had mitigated the severity of the pun-  which he could easily discern, and the strength of
ishment of the adulteress. Wherefore, if Jesus  the temptations by which she had been hurried into
should say that the law of Moses ought to be exe- sin. There may have been something likewise in
cuted upon this adulteress, the Pharisees hoped the  her accusers' characters well known to him, which
people would stone her immediately, which would  made it proper for them to desist from the prosecuafford them  an opportunity of accusing him before  tion. Also, Jesus might now, as on other occasions,
the governor, as a mover of sedition. But, if he  decline assuming the character and office of a civil
should determine that the innovations practised by  magistrate.  Lastly, the persons who demanded his
the Romans in such cases should take place, they  opinion were by no means the judges to whom the
resolved to represent him to the people as one who  execution of the law was committed; but Pharisees,
made void the law out of complaisance to their who at the bottom were gross hypocrites, notwithheathen masters. This their craft and wickedness  standing they professed the greatest concern for the
VOL. I.            ( 37 )                                               577                a




Christ is the                            ST. JOHN.                           light of the worla.
A.M. 4036. ground, as thoug'h he heard them  and Jesus was left alone) and the wo- A. M1. 4036.
A. D. 32n                                                                              A. D. 32.
A nDot.                               mYan standing in the midst.
7 So when they continued asking him, he   10 When Jesus had lifted up himself, and saw
lifted up himself, and said unto them, b Hie that none but the woman, he said unto her, Woman,
is without sin among you, let him first cast a  where are those thine accusers? hath no manl
stone at her.                                    condemned thee?
8 And again he stooped down, and wrote on   11 She said, No man, Lord.  And Jesus said
the ground.                                      unto her d Neither do I condemn thee: go, and
9 And they which heard it, C being convicted  e sin no more.
by their own conscience, went out one by one,   12 T Then spake Jesus again unto them,
beginning at the eldest, even unto the last:  saying, f I am the light of the world: he that
b Deut. xvii. 7; Rom. ii. 1.-c Rom. ii. 22. -d Luke ix.   e Chapter v. 14.-f Chapter i. 4, 5, 9; iii. 19; ix. 5; xii.
56; xii. 14; Chap. iii. 17.                            35, 36, 46.
honour of the divine law. Whatever was the reason, although, when they first clme, they had been exJesus did not encourage this prosecution; but with  ceedingly incensed against her. And Jesus was lefI
his finger wrote on the ground, as though he heard  alone-By all those scribes and Pharisees who protheen not-Or had not been attending to what they  posed the question. But many others remained, to
said: for, to write on the ground is the action of one  whom  our Lord directed his discourse presently
who, being wholly wrapped up in his own thoughts, after.
does not take notice of anythingthat passes without.   Verses 10, 11.  When.esus saw none but the
Verses 7-9. When they continued askinzg him —  woman-None of those who had been soliciting his
That is, pressed him with great importunity to give  judgment, but only the woman they had brought
an answer, thinking, no doubt, that they had him at before him; he said, JThere are those thine acctusers?
a great advantage; he lifted tp himself, and, without -Is there no one remaining to bear witness against
replying directly to their demand, saidl, He that is thee? hath/ no man (condem-ned thee —Hath no juwithout sin among you —He that is not guilty (his  dicial sentence been passed upon thee? Sihe said,
own conscience being the judge) either of the same  No m)an, Lord: Jesus said, Neither do I condemn
sin or of some nearly resembling it; let him —As a thee —Neither do I take upon me to pass any such
witness;first cast a stone at her-He alludes to the  sentence, nor to order thee to be punished at this
law, (Deut. xvii. 7,) which ordered, that the hands  time: but thou must not therefore think that I apof the witnesses, by whose testimony an idolater prove thy conduct. Thou hast committed a great
was convicted, should be first upon him, and after- sin, and I charge thee to beware of committing it
ward the hands of all the people. Our Lord's mean- any more. Let this deliverance lead thee to repenting was, Persons exceedingly zealous in getting  ance.  "The English word condemn,"  says Dr.
punishment executed on others, ought to be free  Campbell, "is used with so great a latitude of signithemselves at least from gross sins; for which cause, fication, for blaming, dcisapproiring, as well as passing
as you are all guilty of equal, or greater, or, it may be, sentence against, that I thought it better, in order
the like offences, and deserve the wrath of God, you  to avoid occasion of mistaking, to use a periphrasis,
should show mercy to this sinner, who may have  which hits exactly the meaning of the Greek word
fallen through the strength of temptation, rather Kcaracptw, in these two verses." IHe therefore renthan of evil inclination, and who is now truly sorry  ders the expression in the former verse, Hath cno
for her offence. Our Lord's words made such an  mnan passed sentence upon thee? and in the latter.
impression on the minds of these hypocrites, and  Neither do Ipass sentence on thee. " In this transraised in them such strong convictions of sin, as soon  action Jesus appears unspeakably great, having disput their zeal to shame; and made them afraid to  played on the occasion a degree of wisdom and
stay. lest Jesus should have made their particular knowledge, power and goodness, vastly more than
sins public. And he again stooped down and wrote  human. His wisdom he showed in defending himon the ground-Giving them  an opportunity to  self against the malicious attacks of'his enemies;
withdraw, which they embraced; and being con- his knowledge, in discovering the invisible state of
victed by their own consciences-That is, their con- their minds; his power, in making use of their own
sciences smiting them  with remorse, because, at secret thoughts and convictions, to disappoint their
some time or other of their lives, they had been  crafty intentions; and his goodness, in pitying, and
guilty, either of the very sin for which they pro- not punishing instantly, one who had been guilty of
posed to have this woman stoned, or of some crime  an atrocious act of wickedness."-Macknight.
or crimes equally great: they went ouzt one by one,   Verse 12. Then spake.Jesus agaizn-Addressing
beginning at the eldest, even unto the last-ApSafzevot himself to his disciples and the multitude; I amn the
a7ro r7(V VrpEC6Trep(ow aee rowr eaXaarov.  This, KEuche- light of the world —It was with singular propriety that
nius interprets, beginning at the most honourable, our Lord spake thus, after the wonderful display
even unto the lowest of them: and this they did, which he had just made, by the above-mentioned
578                                           (37* )               a




Christ's record of himself is true, and    CHAPTER VIII.    confirmed by his Father's testimony.
A. M. 4036. followeth me shall not walk in dark-   15 i.Ye judge  after the flesh, kI A.M. 4036.
A. D. 32.                                                                             A. D. 32.
ness, but shall have the light of life.  judge no man.
13 The Pharisees therefore said unto him,   16 And yet if I judge, my judgment is true:
gThou bearest record of thyself; thy record is for II am not alone, but I and the Father that
not true.                                        sent me.
14 Jesus answered  and  said  unto  them,   17 mIt is also written in your law, that the
Though I bear record of myself, yet my record  testimony of two men is true.
is true: for I know whence I came, and whither   18 I am one that bear witness of myself; and
I go: but h ye cannot tell whence I come, and  nthe Father that sent me, beareth witness of me.
whither I go.                                     19 Then said they unto him, Where is thy
g Chap. v. 31.  h Chap. vii. 28; ix. 29.-i Chap. vii. 24.   m Deut. xvii. 6; xix. 15; Matt. xviii. 16; 2 Cor. xiii. 1;
k Chap. iii. 17; xii. 47; xviii. 36.-   Verse 29; Chap. xvi. 32. Heb. x. 28.  n Chap. v. 37.
remarkable decision, of his wisdom and knowledge, Jews. and prevent their reception of Christ; they
as well as of his power and goodness. He probably  laying it down as a first principle, that he is to be a
alluded to Mal. iv. 2, where the Messiah is foretold  great temporal prince and deliverer. And the adunder the name of the Sun of righteousness; or to  mission of false principles, which are constantly
the bright shining of the sun that morning. As if taken for granted, and never examined, will, it is to
he had said, I am the spiritual Sun, that dispels the  be feared, be attended with fatal consequences to
darkness of ignorance and superstition, with which  thousands more. I judge no man-Not thus; not
the minds of men are overcast; for by my doctrine  now; not at my first coming. Dr. Macknight paraand example I show clearly everywhere the will of phrases the verse thus: " Ye judge of me according
God and the way of salvation: and I never leave  to outward appearances, and condemn me for this,
those in darkness who walk by my light, as the sun  among other things, that I judge no man. You
leaves travellers when he sets, and occasions the  think that I cannot be the Messiah, because I do not
darkness of the night. For he that followeth me —  destroy those who oppose me, as you imagine the
That adheres to, and continues to learn of me; that Messiah will do; but in this you are altogether misimitates my example, and governs himself by the  taken, for the design of the Messiah's coming is not
dictates of my word and Spirit; shall not walk in~ to destroy, but to save mankind."  And yet if I
darkness-In ignorance or error, sin or misery; I judge, my judgment is true-That is, just, equibut shall have the light of life-He that closely, table: for I am not alone, &c.-If I should conhumbly, steadily follows me, shall have the divine  demn any person for disbelieving my divine mislight continually shining upon him, diffusing over i sion and rejecting me, the condemnation of such a
his soul knowledge, holiness, and joy, till he is ione wouldbe just, because my riission is true, being
guided by it to life everlasting.               confirmed, not by my own testimony only, but by
Verses 13, 14. The Pharisees, therefore-Namely,  the Father's also; and because every sentence of
some of them who were then present, but different that kind, which I should pass, would be pronounced
persons from those who had brought in the woman, by the authority, and agreeable to the will of my
being enraged at the late disappointment of their Father. The Son is not alone in judging, any
brethren; said unto him, Thou bearest record of more than in testifying; for the Father is in him,
thyself-And therefore, by thine own confession, thy  and he in the Father, chap. xiv. 10, 11. It is writrecord-Or testimony, rather, as paprvpta signifies;  ten in your law —For which you profess to have so
is znot to be admitted as true-But may rather be sus- great and sacred a regard; that the testimony of two
pected of vain glory. They retort upon our Lord  men is true-That is, to be admitted as true; and
his own words, (chap. v. 31,) If I testify of mysef  that matters of the greatest consequence are, without
my testimony is not true. He then added, There is scruple, to be determined by it. See the margin.
another who testifieth of me. To the same effect he  As if he said, You could not justly complain if I
replies here, (verse 14,) Though I testify of myself, should punish you for your unbelief in such a
yet my testimony is true —For I am inseparably  case as this, since your own law directs you to beunited to th e Father.  Iknow —And from firm and cer- lieve every matter that is confirmed by the concurtain knowledge proceeds the most unexceptionable  ring testimony of two witnesses, as my mission evitestimony; whence I came, and whither I go-To  dently is. For I am one that bear witness of mythese two heads may be referred all the doctrine con- self-Not by words only, but by all the actions of
cerning Christ. The former is treated of, verse 16, my life, which are agreeable to the character of a
&c.; the latter, verse 21, &c. For I know whence I  messenger from heaven; and the Father, that sent
came-That is, for I came from, God, both as God  me, beareth witness of me —By the miracles which
and as man. And I know it, though ye do not.    he enablesme to perform, (see chap. v.32, 36,) so that
Verses 15-19. Ye judge after the flesh-As the  you are altogether culpable in rejecting me. Then
flesh, that is, corrupt nature, dictates. The same said they, Where is thy Father —The other witnarnal prejudices still prevail in the minds of the  ness to whom thou so frequently appealest? Mena                                                              579




Jesus warns the Jews of                  ST. JOHN.                 the dantger of their infidelity.
A.M.4036. Father? Jesus answered, 0Ye nei- die in your sins: whither I go, ye A. M. 4036.
A.D. 32. ther know me, nor my Father: P if  annot come..  32.
ye had known me, ye should have known my   22 Then said the Jews, Will he kill himself?
Father also.                                    because he saith, Whither I go, ye cannot come.
20 These words spake Jesus in  q the trea-   23 And he said unto them, x Ye are from besury, as he taught in the temple: and r no  neath; I am from above; Y ye are of this world;
man laid hands on him, for s his hour was not I am not of this world.
yet come.                                        24 z I said therefore unto you, that ye shall
21 Then said Jesus again unto them, I go  die in your sins: afor if ye believe not that I am
my way, and t ye shall seek me, and U shall he, ye shall die in your sins.
o Verse 55; Chap. xvi. 3.-P Chap. xiv. 7. - q Mark xii. 41.   u Verse 24.- x Chap. iii. 31.  Y Chap. xv. 19; xvii. 16.
r Chap. vii. 30.-s Chap. vii. 8.-t Chap. vii. 34; xiii. 33.   1 John iv. 5. —  Verse 21.  a Mark xvi. 16.
tion him plainly, that we may know how far he is were now our Lord's hearers, afterward perished.
to be regarded, and produce him  as a witness.  Whither Igo ye cannot come-Either to molest me,
Jesus answered-Showing the perverseness of their or to secure yourselves. Though you should be
question; Ye neither know me nor my Father-As  ever so desirous of being admitted into my presence,
plainly appears by your conduct. If ye had known  the favour will not be granted you. He repeats
me, ye should have knowtn my Father also-If ye  what he had said to them in a former discourse,
had properly understood who I am, and had formed  (see on chap. vii. 33, 34:) that it might make the
a right judgment of my person, character, and  deeper impression upon them. "He meant, that
mission, and regarded me as you ought to have  after his ascension into heaven, when the Roman
done, you would also, long before this time, have  armies were spreading desolation and death in every
known who and what my Father is, in another corner of the land, they would earnestly desire the
manner than you now do; for I bear his complete  coming of the Messiah, in expectation of deliverance,
resemblance, and it is my great business to reveal but should perish for their sins, and under the guilt
him to those who submit to my instructions. Our of them, without any Saviour whatsoever, and be
Lord here plainly intimates, that the Father and he  excluded for ever from heaven."  Some think, that
were distinct persons, as they were two witnesses; in saying this, our Lord opposed a common error of
and yet one in essence, as the knowledge of him in- the Jews. who imagined, that by death they made
cludes the knowledge of the Father.             atonement for all their sins.
Verse 20. These words spake Jesus in the trea-   Verses 22-24. Thben said the Jews-Showing at
sury-Which was a certain part of the women's  once the great perverseness of their disposition, and
court, where the chests were placed for receiving  their contempt of his declaration; will he kill himthe offerings of those who came to worship; and  self? &c.-Thus they made a jest of his threatening,
consequently was a place of great concourse. And  and instead of trembling at his word, turned it into
no man laid hands on him —Though he so plainly  ridicule. He said, Ye are from beneath —The  slaves
intimated that God was his Father, and charged the  of earth, and the heirs of hell; I am from above-I
Jews with being ignorant of him, while they boast- am from heaven, and shall quickly return thither;
ed that he was in a peculiar sense their God; yet, ye are of this world-And your treasure and hearts
their spirits were kept under such a powerful, are here; I am not of this wvorld-My thoughts and
though secret restraint, that no one seized him; affections are set upon that celestial state and place
which was the more wonderful, as it was a place  from whence I came, and I incessantly labour to
much frequented by his greatest enemies, and from  conduct men thither. But, as to you, I labour in
which it would not have been easy for him to have  vain. I said, therefore, that ye shall die in your
escaped without a miracle; for his hour was nzot sins-And it is really a great and awful truth, and
yet come-In which he was, by divine permission, deserves another kind of regard than you give it;
to be delivered into the hands of these wicked men. for if ye believe not that I am he-Greek, ort eyw
Verse 21. Then said Jesus again —Probably in  eirt, that I am, that is, the person whom  I have
the same place where the preceding discourse was represented myself to be, namely, the bread of life,
pronounced; and still confiding in the protection of the heavenly manna, the light of the world, the
Divine Providence; I go my way-That is, I shall Messiah. For there is evidently an ellipsis in the
speedily go away from among you; and ye shall words, to be supplied by comparing them  with
seek me-Shall inquire after the Messiah; and shall verse 12. See chap. xiii. 19; Mark xiii. 6; Acts
(ie in your sins-Impenitent and unbelieving, and, xiii. 25, where exactly the same phrase occurs.
therefore unpardoned. Or, ye shall die, suffering  Ye shall die in your sins-And therefore will be,
the punishment of your sins: you shall perish for in effect, the murderers of your own souls. What
your unbelief and rejection of me, by a singular follows shows this to have been our Lord's meaning;
stroke of divine vengeance. The threatening, thus though he did not express himself fully, having
explained, conveys a prediction of the destruction  handled these matters before at great length, in this
of their city and state, in which probably some, that anda other discourses. It is justly observed by Dr.
580                                                               a




Jesus does those things                CHAPTER VIII.                     that please the Father.
A. M. 4036.  25 Then said they unto him, Who  have d lifted up the Son of man, A.M. 4036,
A. D. 32.                                                                             A. D. 32.
art thou?   And Jesus saith unto  e then shall ye know  that I  am
them, Even the same that I said unto you from   he, and f that I do nothing of myself; but
the beginning.                                   g as my Father hath taught me, I speak these
26 I have many things to say, and to judge  things.
of you: but b he that sent me is true; and c I   29 And h he that sent me is with me: i the
speak to the world those things which I have  Father hath not left me alone; k for I do alheard of him.                                   ways those things that please him.
27 They understood not that he spake to them    30 As he spake these words, 1 many believed
of the Father.                                   on him.
28  Then said Jesus unto them, When ye   31 ~ Then said Jesus to those Jews which beb Chap. vii. 28.-c Chap. iii. 32; xv. 15.-  d Chap. iii. 14;   h Chap. xiv. ]0, 11.-i Verse 16.  k Chap. iv. 34; v. 30;
xii. 32. —e Rom. i. 4.-f Chap. v. 19, 30.-g Chap. iii. 11. vi. 38.  1 Chap. vii. 31; x. 42; xi. 45.
Doddridge here, that "the repetition of the threaten- attending his death, his resurrection, and ascension,
ing from verse 21 is a very awful rebuke to the  the effusion of the Holy Spirit upon his disciples,
folly of their answer, verse 22: as if our Lord had  the amazing miracles wrought by the apostles in
said, It very ill becomes you to trifle and amuse  his name, and the wonderful success which he
yourselves with such silly and spiteful turns, when  should give to the gospel through their ministry;
your life, even the life of your souls, is at stake; and that I do nothing of myself-Nothing by my
and to talk of my killing myself, when, by your un- own authority, separate from that of my Father;
belief and impenitency, you are plunging yourselves  but as my Father hath taught me, I speak-I teach
into eternal death! Thus do those passages in our such doctrines only as he has commissioned me to
Lord's discourses, which to a careless reader might declare; and he that sent me is'with me-Besides,
seem flat tautologies, appear, on an attentive review, my Father is always with me to bear his testimony
to be animated with the most penetrating spirit, and  to the truth of what I say, and to support and vindito be full of divine dignity."                   cate me. The Father hath Izot left me aloneVerses 25-27. Then said they, 1Who art thoun?-  Never from the moment I came into the world,
This question they ask in derision, and not with any  nor will he ever leave me; for I do always those
desire to be instructed. And Jesus saith, Evenz the  things that please hin —I always act agreeably to
same that I said unto you from the, be ginning-   his will, and faithfully and constantly pursue the
Namely, of my public ministry, or from the time I important work which he has committed to my
first spake to you. Or, as Whitby renders it, I am  trust.
what I before told you I was; a sense of the expres-   Verses 30-32. As he spake these words, many besion, rv apXp7v, (here rendered, from the beginning,)  lieved on him-Believed that he was the Messiah,
which he justifies by several passages of the Septu-  and were strongly inclined to follow him as such.
agint, particularly Gen. xiii. 4; xli. 21; xlii. 18, 20; Some have supposed that the ambiguity of the exthat is, I am one sent of God to reveal his will to  pression, in verse 28, ( When you have lifted up the
you. Ihave many things to say and to judge of  Son of man,) induced those here spoken of to beyou —That is, you say and judge many things of lieve him to be the Messiah; supposing that it intile, which from my words and deeds will appear to  mated an exaltation to some temporal authority and
be false; but I have many things to say of you, power. "Hearing him speak," says Dr. Macknight,
what you are as to your spirit and conduct, and I "of a temporal kingdom, as they supposed, they bewhat you will be through the just judgment of God, gan now to think that he entertained some sentiwhich, though you will not believe, will be found  ments worthy of the Messiah; and on that account
true; for he that sent me to say them is true, and I  acknowledged him as such."  But surely it is much
speak those things which I have heard of him —I more reasonable to suppose, from the evangelist's
deliver truly what he hath given me in charge, and  affirminga that they believed on him, without giving
he will finally verify my words.  They understood  any intimation that their faith was in any respect
not-So exceeding stupid were they, and so blinded  erroneous, and especially from what Jesus says to
by the prejudices of their minds; that he spake to  them in the next verse, that they really had felt
them of the Father-Of God, as the person who sent their hearts impressed with what they heard from
him.                                             him in the preceding discourse, and were induced
Verses 28, 29. Thent said Jesus, When ye have  to believe on him with a true and saving faith, by
lifted up the Son of man-From the earth on the  the dignity and force attending his words on this
cross; and have proceeded so far as to put him to a  occasion.  Then Jesus-Knowing the weakness of
violent death, then, instead of seeing his cause and  human nature, the deceitfulness of the human heart,
interest overborne by that outrageous attempt, shall and the difficulties which they would meet with, if
ye know-By some new and convincing tokens; that they attempted to act according to their present inI ama he-This, doubtless, refers to the prodigies clinations and purposes; said to those wu;hich be
a                                                               581




The Jews boast of                        ST. JOHN.                       being Abraham's seed.
AM. 4036. lieved on him, If ye continue in my  unto you, 0 Whosoever committeth A. M. 436.
word, then are ye my disciples indeed; sin, is the servant of sin.
32 And ye shall know  the truth, and'" the   35 And P the servant abideth not in the house
truth shall make you free.                      for ever, but the Son abideth ever.
33  IT They answered him, n We be Abra-   36 q If the Son therefore shall make you free,
ham's seed, and were never in bondage to any  ye shall be free indeed.
man: how  sayest thou, Ye shall be made   37 I know that ye are Abraham's seed; but
free?                                          r ye seek to kill me, because my word hath no
34 Jesus answered them, Verily, verily, I say  place in you.
m Rom. vi. 14, 18, 22; viii. 2; James i. 25; ii. 12.  nLev.   ORom. 1. 16, 20; 2 Pet. ii. 19.-P Gal. iv. 30.-q Rom.
xxv. 42; Matt. iii. 9; Verse 39.        viii. 2; Gal. v. 1. -   Chap. vii. 19; Verse 40.
lieved on himn —And were now ready to profess and his power and influence there are always intheir faith; If ye continue in my word-Continue  creasing. The casting out of Ishmael, though a son
to attend on my instructions, and believe and obey  of Abraham by the bond-woman, beautifully illusthem; then are ye my disciples indeed-And I will trates this exposition of the passage, and the confinally own you as such; and ye shall knotw the  nection. Dr. Macknightparaphrases theversethus:
truth-The whole truth comprehended in my gospel, " As a slave cannot be so assured of his master's
as far as is necessary or conducive to your salvation, favour as to depend upon it, that he shall never be
or to your holiness, usefulness, or comfort; and the  turned out of the family, since it is always his mastruth shall make you free-Shall put you in pos- ter's right, and in his power, to sell or keep him,
session of that state of glorious liberty which it is as he shall think fit, so my Father can, when he
the privilege of my disciples to enjoy. Our Lord  pleases, turn you, who are habitual sinners, out of
meant, that the instructions of his word, accomn- his family, and deprive you of the outward economy
panied with the illumination of his Spirit, would re- of religion, in which you glory, because through
move their prejudices, correct their errors, enlarge  sin you have made yourselves bondmen to his justtheir views, and by giving them the full assuranvce  ice. Whereas, if you will become God's children,
of understanding in the doctrine of the gospel, you shall be sure of remaining in his family for
would scatter their doubts, bring satisfaction, peace, ever. And the only way to arrive at the blessed
and serenity to their minds; and also that it would  relation, is to submit to the authority of his Son, in
free them from the slavery of sin and Satan, the  which case the Son will adopt you as co-heirs with
love of the world, and the lusts of the flesh, and all himself."  If, therefore, I, who am the only-begotthe consequences thereof; and even from the yoke  ten Son of God, and the heir of all things, and who
of the ceremonial law, under which they at present have power of receiving whom I will into the fagroaned, from the spirit of bondage, and the tor-  mily, shall make you free-You, claiming in virmenting fear of death.                          tue of my right and authority, will be free indeedVerses 33-36. They answered him —Namely, the  Free from the slavery of sin, the tyranny of Satan,
other Jews that were present, not those that be- and the bondage of corruption; free to do good, free
lieved, as appears by the whole tenor of the con- in respect of your right to the inheritance, and free
versation; We beAbraham's seed-A person always in your possession of present privileges, remaining
free, and a peculiar favourite of Heaven; and were  in the house of God without danger of being ever
never in bondage to any man-A  bold, notorious  thrust out. ArchbishopTillotson is of opinion, that
untruth. At that very time they were in bondage  this alludes to a custom in some of the cities of
to the Romans, and their ancestors had been slaves, Greece, and elsewhere, whereby the son and heir
first in Egypt, and afterward in Assyria and Baby- had the liberty to adopt brethren, and give them the
lon. How sayest thou, Ye shall be made free —  privileges of the family. " But I rather imagine,"
Upon becoming thy disciples?  Jesus answered, says Dr. Macknight, " that the allusion is to someWhosoever committeth sin-Greek, 7rouov a/yaoplav, thing more generally known. For, as in all countries
worketh, or acteth known sin; is the servant-  the sons succeed their fathers in the possession of
Aov2or, the slave; ofsin —Namely, as far as he know- their estates, such slaves as gained the good-will
ingly commits it.  And the servant-Or slave; of the son by their obliging behaviour during his
abideth not in the housefor ever-That is, as a per- minority, were sure to be well treated by him when
son who is only a slave in a family, does not abide he came to his estate; perhaps might in time obtain
always in the house of his master, but is liable to  their freedom, and even some small share of the
be dismissed at his lord's pleasure, or transferred  inheritance itself."
to another; much less can you, who are the servants,   Verses 37-40. Iknow that ye are Abraham's seed
not of God, but of sin, promise yourselves, that ye  -That ye are descended from Abraham, as Ishmael
shall still, on account of your descent from Abraham, and Esau, and their posterity also were, I know; but
continue inthe possession of thoseprivileges, which, what can that avail you, while you are so unlike
by undeserved mercy, you hitherto enjoy; but the Abraham, in your spirit and conduct, as it is plain
Son abideth ever-The eldest son and heir of the  you are? For you seek to kill me-Who am not
family continually abides in his Father's house: only an innocent person, but the Lord of life and
582                                                               a




The Jews proved to be in bondage,     CHAPTER VIII.          and the children of the wicked one.
A. M. 4036. 38 s I speak that which I have seen   41 Ye do the deeds of your father. A. M. 4036.
A. D. 32.                                                                             A. D. 32.
with my Father:  and ye do that Then said they to him, We be not.
which ye have seen with your father.            born of fornication; "we have one Father
39 They answered and said unto him, t Abra- even God.
ham is our father.  Jesus saith unto them, u If   42 Jesus said unto them, a If God were your
ye were Abraham's children, ye would do the  Father, ye would love me: b fot I proceeded
works of Abraham.                               forth and came from God; C neither came I of
40 x But now ye seek to kill me, a man that, myself, but he sent me.
hath told you the truth, Y which I have heard   43 d Why do ye not understand my speech "
of God: this did not Abraham.                   even because ye cannot hear my word.
s Chapter iii. 32; v. 19, 30; xiv. 10, 24.-t Matthew iii.   Y Verse 26.  z Isa. lxiii. 16; lxiv. 8; Mal. i. 6.~-a 1 Johl
9; Verse 33.  u Romans ii. 28; ix. 7; Galatians iii. 7, 29. v. 1.  b Chap. xvi. 27; xvii. 8, 25.-c Chap. v. 43; vii. 28,
x Verse 37.                                     29.  d Chap. vii. 17.
glory, invested with an extraordinary commission  from Gentile idolaters or apostate Israelites; nor
from God to instruct and save you: a crime this, are we ourselves worshippers of idols: but have one
the heinousness of which no words can describe. Father, even God-Whose true children we are, by
Thus having answered their objection concerning  virtue of our descent from his people, and our profreedom, (verses 34-36.) he here answers the other 1 fession ofhisreligion. It seems that they perceived,
branch of it, concerning their being Abraham's off- at length, that Jesus spake not so much of natural as
spring. Because my word hath no place in you —  of spiritual lineage; and that they alluded to the
In your minds and hearts, and has not any weight marriage-covenant, which, in Scripture, is said to
with, or influence upon you, but is of a tenor direct- have subsisted between God and the Jewish nation,
ly contrary to your prejudices and lusts. Ispeak  and by which their obligation to reverence, love, and
that which I have seen qvith my Father-And which  obey him, was represented as fidelity to their heavI know to be agreeable to his mind and will; but enly husband, and their violation of that obligation,
with which it is impossible to reconcile your prac- as spiritual whoredom. Jesus said, If God were
tice. For ye do that which you have seen with your  yoyur Father-And you were his genuine children,
father-To whom you manifest a visible conformi- as you profess to be; you would love me-And therety, in your dispositions and actions. By which he  fore would be far from forming designs to take away
inttmated, that their devices, designs, and works my life; for Iproceeded forth and came from God
were as truly diabolical, as his doctrine was divine. -Greek, eS2VWov Ilct VKO, I proceeded, namely, oriThey answered, Abraham is ourfather-As if they  ginally, and do come from God, and appear among
had said, Observe on whom  thy reflection falls. you as his messenger. Neither came Iof myselfThou reproachest that holy patriarch, who was pe- As the false prophets did, who had neither their misculiarly dear to God. Jesus saith, If ye were Abra- sion nor message from God; but he sent me-As is
ham's children-His true and genuine progeny, his evident from the many proofs of my mission, which
spiritual seed; ye would do the works of Abraham  I am daily giving you. Observe, reader, all that
-Ye would resemble that great and good man in  really have God for their Father, have a true love
faith and holiness; and therefore, " instead of seek- to the Lord Jesus, an esteem for his person, a grateing to take the life of one who is come to you from  ful sense of his love, a sincere regard for his cause
God, with a revelation of his will, ye would believe  and interest, a complacency in the salvation effected
on him; in imitation of Abraham, who, for his faith  by him, and in the method and terms of it, and a
in all the divine revelations, and his obedience to  care to keep his commandments, which is the surest
all the divine commands, however hard they were  evidence of our love to him. We are here in a state
to flesh and blood, was ennobled with the grand  of probation: and God is trying, so to speak, how
titles of the father of the faithful, and the friend of we will conduct ourselves toward him; and we
God."  Bztt noiw ye seek to kill me —And that for no  shall be treated accordingly in a state of retribution.
other reason but because I have told you the truth, God has taken various methods to prove mankind,
clearly, fully, and faithfully, which I have heard of and this was one: he sent his Son into the world
God-Received in commission from him. This  with sufficient proofs both of his Sonship and misdid not Abraham —He did nothing like this; but sion, concluding that all, who called him  Father,
was famous for his humanity, justice, and piety, would kiss his Son, and bid him welcome, who was
giving the readiest credit, and the most joyful wel- firstborn among ma1ny brethren. By this our adopcome, to all the messages which God sent him. tion will be proved or disproved, namely, by our
Some render the clause, Abraham would not have  loving, or not loving Christ.  Why do ye not underdone this; that is, he would not have acted thus, stand my speech-What is the reason that you do
if he had lived now.                            not comprehend the true meaning of the things
Verses 41-43. Ye do the deeds of your father —  which I have spoken to you? Even because-Or,
By your deeds ye show whose. children ye are. interrogatively, Is it not because ye cannot hear my
They said, We be not born of fornication-We are  word-Cannot give obedience thereto, it being connot bastard Jews, a mixed, spurious blood, descended  trary to your lusts?  Not being desirous to do my
a                                                                583




The devil'was a murderer from the       ST. JOHN.         beginning, and abode not in the truth.
A. M. 4036.  44 e Ye are of your father the devil, if I say the truth, why do ye not be- A. M. 4036.
A.D. 32.                                                                               A.D. 32.
and the lusts of your father ye will do: lieve me?
he was a murderer from  the beginning, and   47 g He that is of God, heareth God's words:
fabode not in the truth; because there is no  ye therefore hear them not, because ye are not
truth in him.  When he speaketh a lie, he  of God.
speaketh of his own: for he is a liar, and the   48 s Then answered the Jews, and said unto
father of it.                                    him, Say we not well that thou art a Samari45 And because I tell you the truth, ye be- tan, and h hast a devil?
lieve me not.                                     49 Jesus answered, I have not a devil; but
46 *Which of you convinceth me of sin? And  I honour my Father, and ye do dishonour me.
e Matt. xiii. 38; 1 John iii. 8.-f Jude 6.-* Fifth Sunday in g Chapter x. 26, 27; 1 John iv. 6.  h Chapter vii. 20; x. 20;
Lent, gospel, verse 46 to the end.                        Verse 52.
will, you cannot understand my doctrine, chap. But our Lord here, in order to show that the unbevii. 17. Or, as Dr. Campbell renders the clause, lief of his hearers had no reasonable excuse, chalYe cannot bear my doctrine.  For, " the verb, lenges them openly to convict him, if they could,
aKovLtv, denotes frequently in Scripture, and even in  in any instance, of a deviation from truth or rightprofane authors, not barely to hear, but to hear pa- eousness. As if he had said, Bring evidence of such
tiently; consequently, not to hear, often means not I a deviation, evince it to the world: prove that I
to bear. The English verb, to hear, has also some- have not received my commission from God; or
times the same meaning."                        that I have done something to render me unworthy
Verses 44-47. Ye are of your father the devil-  of credit.  Show, if you can, that I have taught
Ye are the genuine children of Satan; and the lusts false doctrine, reproved you unjustly for your ac-Ta~ ertivjUzta9, the desires; of your father ye will tions, or committed sin myself. If you cannot, but
do-Namely, resolutely and obstinately, as the  must acknowledge that my life is as unreprovable
words, 6OEvre, iroeiv evidently imply. The account as my doctrine; that the latter is confirmed by the
which Josephus gives of the wickedness of the Jews, former, and that both are such as become a messenabout this time, abundantly vindicates this assertion  ger of God; what is the reason that ye do not beof our Lord from any appearance of undue severity. lieve me? He that is of God, heareth God's words
lie was a murderer-Greek, avdpwoTwoc7Tovog, man- -He that is a child of God, humbly receiveth the
slayer, or man-killer; from the beginnig —The  revelations which God makes of himself by his mescommon term for murderere  in the New Testament, sengers, hears his words, and obeys his commands,
is ~ovevc.  And it seems " not without intention, with joy and reverence. Ye, therefore, hear them
that the devil, a being not of earthly extraction, is not-Ye reject the revelations, doctrines, commandrather called a manslayer than a murderer, as ments, promises, and threatenings, and his word in
marking with greater precision his enmity to the  general, declared by me, his Messenger, and mny
human race."-Campbell. Satan was a manslayer  servants, for no other reason but because you are
in inclination,from the beginning of his becoming a  not his children.
devil, and actually such from the beginning of the    Verses 48-53. Then answered the.Jews, Say we
world: for, from the beginning of the creation, he  not well-Have we not just cause to say; Thou art
contrived and designed the ruin of mankind. And  a Samaritan-An enemy to our church and nation;
he has ever since endeavoured to work their ruin; and hast a devil?-Art possessed by a proud and
sometimes by seducing them  into sin by his lies, lying spirit?  The Jews and Samaritans bearing a
(for as he abode not in the truth, there is no truth in  mortal hatred to one another on account of religion,
him,) and sometimes by instigating them to kill it happened, that in common language, Couthi, or
those whom God sends to reclaim them; as well as Samaritan, was used to signify, not merely a Samain various other ways. Withal, having early de- ritan by country, but one by principle and disposiparted from holiness and truth, a habit of lying has tion; and so denoted oft-timles an inveterate enemy
become perfectly natural to him; and whenz he  to the Jewish nation and religion, and a man of
speaketh a lie, he speaketh of his own —Speaketh  wicked morals. Thus, in our own language, a Turk
what is proper to himself, he being the proper pa- signifies one of a barbarous disposition; and a Jew,
rent, and, as it were, creator of lying. Because I one who is covetous and rich..Jesus to this intell you the truth, ye believe me not-Ye, his chil- solent charge answered with great meekness, I have
dren, disbelieve me, because, instead of soothing you  not a devil-As the whole series of my discourses
in your sins, and flattering you with lies, I tell you  and actions shows; nor'can any of you produce
the truth, to which, like your father, you are utterly  any thing, in all that I have said or done, which
averse. Whzch ofyouconvincethme ofsin?-Greek, looks like lunacy or impiety: but, the truth is, I
eeyxet zre 7rept ayaprtac, which of you convicteth me  honour mny Father-By bearing a steady and conof sin.  The word convinceth is not the proper sistent testimony to the doctrine he hath sent me to
term in this place; for it relates only to the opinion reveal to the world: and because this doctrine is
of the person himself, about whom the question is. l contrary to your corrupt prejudices and passions,
584                                                               a




The Jews accuse Jesus                 CHAPTER VIII.                           of having a devil.
A. M. 4036.  50 And I i seek not mine own glo- dead:  whom   makest thou  thy- A. I. 4036.
A. D. 32.                                                                              A. D. 32.
D- 32- ry: there is one that seeketh and  self?
judgeth.                                          54 Jesus answered, m If I honour myself, my
51 Verily, verily, I say unto you, k If a man  honour is nothing: n it is my Father that hokeep my saying, he shall never see death.       noureth me, of whom  ye say, that he is your
52 Then said the Jews unto him, Now we  God.
know  that thou hast a devil.  1 Abraham  is  55 Yet ~ye have not known him; but I
dead, and the prophets; and thou sayest, If a  know him: and if I should say, I know him
man keep my saying, he shall never taste of  not, I shall be a liar like unto you: but I know
death.                                           him, and keep his saying.
53 Art thou greater.than our father Abra-   56 Your father Abraham  P rejoiced to see my
ham, which is dead? and the prophets are day: q and he saw it, and was glad.
Chap. v. 41; vii. 18. —-- Chap. v. 24; xi. 26. —1 Zech. i. 5; n Chap. v. 41; xvi. 14; xvii. 1; Acts iii. 13.-  o Chap. vii.
Heb. xi. 13. —m Chap. v. 31.                 28, 29.-p Luke x. 24. —q Heb. xi. 13.
you dishonour me —By these and such like oppro-   Verses 54, 55. Jesus answered, If Ihonour myself
brious reflections, in hope of discrediting my message. (referring to their words, Whom makest thou thyBut as to what personally relates to me, I am little  self?) my honour is iiothing-If I should speak in
affected with it; for I seek not my own glory: there  praise of myself, you would call it vain and foolish;
is one, however, that seeketh-And will secure it; land say to me as the Pharisees did lately, (verse 13,)
and who now judgeth-Of all that passes, and  Thou bearest record of thyself; thy record is nzot
aill at length evidently show the exact notice he  true, nor to be regarded. Wherefore, instead of
has taken of it, to my honour and to your confusion. giving a description of my dignity, I shall only tell
For God will not only finally glorify me, but will you, it is my Father that honoureth me, which he
co.ifer the highest honours and rewards on all my I does in a remarkable manner, by the miracles which
faithful servants: and therefore, Vcrily, I say unto I he enables. me to perform, by the descent of his
you-I assert it as an indisputable truth; If a man-   Spirit upon me at my baptism, and by his voice utEar rit, if any one; keep amy saying-Firmly believe, tered from heaven, declaring me to be his beloved
and steadily obey my word; he shall never see death 1Son. This I think may be sufficient to convince
-He shall never see spiritual and eternal death; and    you that I am able to do for my disciples what I
temporal death, the dissolution of his mortal nature, said, especially when I tell you further, that my Fashall, with respect to him, hardly deserve the name  ther is he of whom ye say, that he is your God-And
of death; his soul, the real and true man, not dying  whom you pretend to worship as such.  Yet ye have
at all, but passing into the paradise of God, and his not known him —Yet you are ignorant of him. You
body only falling asleep for a short season. Hereby  neither form right conceptions of his attributes, nor
our Lord proves that he was not a Samaritan, for acknowledge him in the manner you ought to do;
the Samaritans, in general, were Sadducees.  Then  so that you give the lie to your profession. But I
the Jews-Understanding him as asserting that his know him —Perfectly and intimately; and if Isholdd'
disciples should be exempted from the common lot of say, I know him not-If I should retract my pretenmortality; said, Now we know that thou hast a devil  sions to that peculiar and intimate knowledge of him,
-Now we have full proof that thou art possessed  which I have so often professed; Ishould be a liar
by a demon, which hurries thee on to this madness  like unto you-And you would have reason to doubt
and pride, otherwise thou couldest never talk at this my testimony as to other things. But I know him,
extravagant rate.  Abraham, the great friend of and keep his saying-Tov 2oyov, his word. I have
God, and the founder of our nation, is dead, and the  both a perfect acquaintance with him, and obey his
prophets, holy and divinely inspired as they were, laws. This clause plainly shows that Christ is not
whom God raised up in succeeding ages, were so far speaking here of a speculative, but of a practical
from being able to bestow immortality on their fol- knowledge of God.
lowers, that even they themselves are long since    Verses 56-59. Your father Abraham rejoiced to
dead; and thou sayest-In great presumption and  see mny day-HyaX2taaaaro tva tdS rVr nuepav, exulted
pride; If a man, if any one, keep my sayin-, (see  with desire, to see my day. " The words Lva tz71,
on verse 51,) he shall never taste ofdeath-Not only  that he might see, immediately following the verb,
he shall not die eternally, (in which sense the Jews showv," as Dr. Campbell observes, "that it cannot
did not understand our Lord's words,) but he shall mean here, rejoiced, but rather signifies, desired
not die at all. See on chap. vi. 50. Art thou greater earnzestly, iwished, longed." Indeed, the expression
than our father Abraham, &c.-Art thou more in  may with the strictest propriety signify, "leaping
favour with God than Abraham and the prophets  forward with joy to meet the object of our wishes,
were? who, though strict observers of all the divine  as well as exulting in the possession of it."  By his
precepts, were not able to procure an immunity from  day, our Lord seems to mean, the time when the
death for themselves, far less for their followers.    promised seed should come, in whom all nations
a                                                                585




Jesus reproves the Jews,                  ST. JOHN.                     who attempt to stone him.
A. M. 4036.  57 Then said the Jews unto him,   59 ~i Then s took they up stones A. M. 4036..
Thou art not yet fifty years old, and  to cast at him: but Jesus hid himhast thou seen Abraham?                          self, and  went out of the  temple, I going
58 Jesus said unto  them, Verily, verily, I  through  the midst of them, and so passed
say unto you, Before Abraham was, r I am.        by.
rExod. iii. 14; Isa. xliii. 13; Chap. xvii. 5, 24; Col. i. 17; Rev. i. 8.  s Chap. x. 31, 39; xi. 8.-t Luke iv. 30.
were to be blessed by being converted from idolatry  and Omega, the beginning and the end, who is, twas,
to the knowledge and worship of the true God; and  acnd is to come, the Almighty. See also Exod. iii. 14;
put in possession of all the blessings attendant on  Heb. i. 12.
true religion. He earnestly desired, as if our Lord    As to rendering this clause, Before Abraham was
said, to see the great transactions of my life, by  born, I was: notwithstanding the nicest critical diswhich these blessings were to be procured for all na- tinctions, it must at least be acknowledged that-this
tions, and to take a view of the happy state into  is a very unusual sense of eyu eLyt, and the less newhich the world would be brought, when they were  cessary, as the proper and common translation affords
bestowed upon them. And he saw it, and was glad  us a just and important sense, and one to which none
-His faith was equivalent to seeing. By the favour but the enemies of our Lord's divinity can object.
of a particular revelation, Abraham had a distinct It is indeed striking to observe the unnatural conforesight of these things, and was exceedingly trans- struction to which they have recourse who stumble
ported with the prospect.  If then you want to  at this text. The Socinians, with the most perverse
know my person and character, you may form some  impropriety, render the passage thus: " Before
notion of both from the disposition with which Abra- Abraham was made Abraham," that is, the father of
ham  regarded me. Our Lord, therefore, plainly  many nations, in the spiritual sense of the promise,
enough assumed the character of the Messiah on  "I am the Messiah."  Grotius and others, of too
this occasion.  Then said the Jews, Thou art not much learning not to discern the proper force of the
yet fifty years old, &c.-Understanding what he  words, are of opinion that our Lord only affirms of
said in a natural sense, they thought he affirmed  himself that he was before Abraham in the divine
that he had lived in the days of Abraham; which  decree. But 1st, Christ says this in answer to the
they took to be ridiculous nonsense, as he was not objection of the Jews, which had no respect to the
arrived at the age of fifty; for they had no concep- priority of these two persons in the decree of God,
tion of his divinity, notwithstanding he had told  butas to actual existence. 2d, This sense of the pasthem  several times that he was the Son of God. sage is trifling indeed, if our Lord was no more than
Jesus saith, Verily, #c., before Abraham was, I am  a man, it being certain that all creatures, of whatso-Greek, irptv Afpaa/u yevEaiat ey s et, " before Abra- ever order, existed equally soon in the divine decree.
ham was born, I am, that is, I had a glorious exist- Besides, that our Lord did really exist at the time
ence with the Father, and am still invariably the  mentioned in the text, is plain likewise from chap.
same, and one with him."  So Doddridge. Thus  xvii. 5. Nor is it to be imagined that, if our Lord
also Dr. Campbell, who observes, " I have followed  had been a mere creature, he would have ventured to
here the version of Erasmus, which is close, both  express himself in a manner so nearly bordering on'to the sense and to the letter: Antequam Abra- blasphemy, or have permitted his beloved disciple
ham  nasceretur ego sum.  Diodati renders the  so dangerously to disguise his meaning; a meaning
words in the same way in Italian. Heylin and  indisputably clear to every plain and unprejudiced
Wynne translate in English in the same manner. reader; a full proof whereof is the manner in which
Eyw Elut, (which we translate I am,) may indeed  his hearers now received it: for, filled with rage,
be rendered I was. The present for the imperfect, upon the blasphemy, as they thought it, of his claimor even for the preter-perfect, is no unusual figure  ing divinity to himself, they immediately prepare to
with this writer. However, as an uninterrupted dura- inflict the punishment of a blasphemer upon him, by
tion, from the time spoken of to the time then pre- stoninghim. But Jesus hid himself-Greek, excpv6n,
sent, seems to have been suggested, I thought it was hidden, or concealed, probably suddenly be
better to follow the common method."  Our Lord  came invisible; and went out of the temple, going
here, in the strongest terms, appears to assert his  through the midst of them, unobserved, and so
proper divinity, declaring himself to be, what St. passed by-Or passed on, with the same ease as if
John more largely expresses, (Rev. i, 8,) the Alpha  none had been there.
586                                                                a




Jesus meets with a                       CHAPTER IX.                              man born blind.
CHAPTER IX.
In this chapter, (1,) Christ gives sight to a man born blind, by anointing his eyes with clay, and causing him to wash in the
pool of Siloam, 1-7. (2,) The man's neighbours converse among themselves, and with him, concerning the cure, 8-12.
(3,) The Pharzsees examine him and his parents; upbraid him for owning Christ, and excommunicate him, 13-34.
(4,) Christ meets with him, and directs him to believe in himself as the Son of God, 35-38. (5,) Christ declares to the
Pharisees that, while he enlightens some, he would leave them, who were so self-conceited, to perish in their ignorance, 39-41.
A. M. 4036. AND  as Jesus passed by, he saw    3 Jesus answered, neither hath this A. M. 4036
a man which was blind from his  man sinned, nor his parents: b but that
birth.                                            the works of God should be made manifest in him.
2 And his disciples asked him, saying, Mas-   4 c I must work the works of him  that sent
ter, a who did sin, this man, or his parents, that Dme, while it is day: the night cometh, when
he was born blind?                               no man can work.
a Verse 34.  b Chap. xi. 4.               c Chap. iv. 34; v. 19, 36; xi. 9; xii. 35; xvii. 4.
NOTES ON CHAPTER IX.                  whic*h was the Platonic notion."  Now the disciples
Verses 1-3. And as Jesus passed by-The word  might possibly have been acquainted with these
Jesus is not in the Greek, which is nxapaywv Etkev av- opinions, and might put the question in the text, on
9pwrov 7-rvXov, and passing on; hefound a man blind  purpose to know their Master's decision on so curifrom his birth-This chapter, therefore, seems to be  ous a subject. It seems more probable, however,
a continuation of the preceding. As Jesus and his  as Theophylact has observed, after Chrysostom,
disciples (having left the temple, where the Jews  that, as they were plain, illiterate fishermen, they
were going to stone him) were passing through one  had not heard of any such notions. Another opiof the streets of the city, they found a blind beggar, nion imbibed by the Jews during their captivity
who, to move the people's compassion, told them he  was, that all their sufferings descended upon them
was born in that miserable condition. The disci- from the crimes of their forefathers, and were wholly
ples, on hearing this, asked their Master whether it unmerited on their part. It was this opinion which
was the man's own sin, or the sin of his parents, drew from the pen of Ezekiel that severe remonwhich had occasioned his blindness from the womb. strance and animated vindication of the ways of ProIt seems the Jews, having derived from the Egypt- vidence, in his eighteenth chapter. Some remains
ians the doctrines of the pre-existence and transmi- of this opinion might have possessed the minds of
gration of souls, supposed that men were punished  the apostles: and they might have supposed they
in this world for the sins they had committed in their saw in the man born blind a case which could not be
pre-existent state. The purport of that doctrine was, accounted for, but by supposing him to suffer for his
that, if a man behaved himself amiss, his soul was parents' guilt. But our Lord showed them that the
afterward sent into another body, where he met with  case admitted of a very different solution; Jesus angreat calamities, and lived in a more miserable con- swvered, Neither hath this man sinned nor his parents
dition than before; whereas a more advantageous -So as to bring this suffering upon him; nor was
situation, and happier condition than the former, the punishment of either the chief design of this diswere supposed to be the rewards of distinguished  pensation of Providence; but that the works of God
virtue; a notion which they borrowed from the Py- -Namely, his miraculous works; should be made
thagoreans, and which seems to be hinted at by Jo- manifest in him-Particularly his sovereignty, in
sephus, (Bell., lib. ii. cap. 12,) and is plainly referred  bringing him into the world blind; his power, in conto, Wisd. viii. 19, 20; compare Matt. xiv. 2; xvi. 14. ferring the faculty of sight upon him; and his good" From the account which Josephus gives, however, ness, in bearing witness.to the doctrine by which
of this matter, it appears, the Pharisees believed that men are to be saved.
the souls of good men only went into other bodies;   Verse 4. I must work the works of him that sent
whereas the souls of the wicked, they thought, went me-Called in the preceding verse the works of God;
immediately into eternal punishment: an opinion  that is, I must not cease doing this, however the masomewhat different from that which the disciples lice of the Jews may be irritated thereby; I must not
expressed on this occasion. For, if they spake ac- desist from doing the will of my heavenly Father, in
curately, they must have thought that, in his pre- order to please them; while it is day —While I have
existent state, this person had been a sinner, and was  an opportunity; while the time lasts, which is apnow punished for his sins then committed, by having  pointed to work in, and while the light lasts, which
his soul thrust into a blind body.  Nevertheless, is given to work by. Observe, reader, Christ himfrom what they say, we cannot certainly determine  self had his day; 1st, All the business of the mediawhether they thought that, in his pre-existent state, torial kingdom was to be done within the limits of
this person had lived on earth as a man, which is the  time, and in this world; for at the end of the world,
notion Josephus describes, or whether they fancied  when time shall be no more, the kingdom shall be
he had pre-existed  in some  higher order of being, delivered up to God: even the Father, and the mys
a                                                                 587




Jesu& Chrzst anoints the                ST. JOHN.                      eyes of the blind man.
A. M. 4036. 5 As long as I am in the world, the ground, and made clay of the A. M. 4036
A. D. 32. d I am the light of the world.      spittle, and he'anointed the eyes of A. D. 32.
6 When he had thus spoken, e he spat on  the blind man with the clay,
d Chap. i. 5, 9; iii. 19, vii. 12, xil. 35, 46._e Mark vii. 33; viii. 23.1- Or, spread the clay upon the eyes of the blind man.
tery of God shall be finished. 2d, All the work he represented his power to heal their souls, and was a
had to do in his own person, here on earth, to set us specimen of his authority to forgive sins, as it was a
an example of holy living, was to be done before his real, though but a partial removal of its punishment.
death. The time of his abode in this world was the  His casting out devils was an earnest of his final
day here spoken of. And the time of our life is our victory over Satan and all his associates. His raisday, in which it concerns us to do the work of the  ing particular persons from the dead was the beginday. During the day of life we must be busy, and  ning of his triumph over death, and a demonstration
that in doing the work appointed us: it will be time  of his ability to accomplish a general resurrection.
enough to rest when our day is ended.  Our Lord  And, to give no more examples, his curing all proadds, The night cometh, when no man can work-  miscuously, who applied to him, showed that he was
As if he had said, I see death approaching, which, come, not to condemn the world, but to save even
as it puts a period in general to human labours, so the chief of sinners. Accordingly, at performing
will close the scene of such labours as these, and  these miracles, or soon after, when the memory of
remove me from the converse and society of men. them was fresh in the minds of his hearers, we often
The period of his opportunity for doing the will of find him turning his discourse to spiritual things that
his Father, and glorifying him on earth, was at hand, were signified by them, as in the case before us."
and therefore he would lose no time, but be active    Verses 6, 7. When he had thus spoken, he spat on
and laborious. Thus, the consideration of our death  the ground, &c.-He did the things here mentioned,
approaching, should quicken us to a diligent im- that he might exercise the faith and obedience of the
provement of all the opportunities of life, both for patient, and show that he could command efficacy
doing and gaining good. The night cometh-It will from whatever means he should please to use; could
come certainly, and may come soon and suddenly: work without means, or even by such as seemed
and when it comes we cannot work, because the  evidently calculated to produce an effect contrary to
light afforded us to work by will be extinguished, that intended. The clay, here put on the eyes of the
and the time allotted us to work in will then be ex- blind man, might almost have blinded a person that
piled. When the night comes, the labourers must had sight. But what could it do toward curing the
be called. They must then show their work, and  blind? It reminds us that God is no farther from
receive according to the deeds done in the body: for the event designed, whether he uses any means to
then the time of probation will be ended, and the  accomplish it or not; and that all the creatures are
time of retribution begun.                     only that which his almighty operation makes them.
Verse 5. As long as I ant in the world-These  To try still further the faith and submission of the
words show what our Lord meant by the day men- blind man, Jesus said unto him, Go, wash in the pool
tioned in the preceding verse, namely, the time he  of Siloam —Perhaps, by giving this command, our
should be in the world. So long, says he, Iam the Lord intended to make the miracle more taken nolight of the world-Teaching men inwardly by my  tice of. For a crowd of people would naturally gaSpirit, and outwardly by my preaching, what is the  ther round the man, to observe the eventof so strange
will of God; and showing themby my example how  a prescription. And it is exceeding probable that
to perform it. "While he continued on earth he  the guide who must have led him, in traversing a
was the light of the world by his personal ministry  great part of the city, would mention the errand he
and miracles; and he would be the same by his doc- was going upon, and so call those who saw him to a
trine and his Spirit to the end of time."-Scott. And  greater attention.  Which is by interpretation, Sent
to teach us how able and willing he is to communi- -And so was a type of the Messiah, who was sent
cate divine illumination to the souls of men, he often  of God. This remark, Grotius and Dr. S. Clarke
restored sight to such as were corporally blind; and  think was designed to intimate, that Christ's comhe was about to do it now. For, as Dr. Macknight mand to the blind man was symbolical, teaching him
justly observes, "our Lord's miracles were designed, that he owed his cure to the Messiah, one of whose
not only as proofs of his mission, but to be specimens names was Shiloh, the sent of God.
of the power which he possessed as Messiah. For   The waters here mentioned came from a spring
example, by feeding the multitude with meat that that was in the rocks of mount Zion, and were
perlsneth, he signified that he was come to quicken  gathered into two great basins, the lower called the
and nourish mankind with the bread of life, that Pool of Fleeces, and the upper, Shiloah, because the
sovereign cordial and salutary nutriment of the  waters that filled it were sent to them by the good
soul. His giving sight to the blind was a lively  ness of God, from the bowels of the earth; for in
emblem of the efficacy of his doctrine [when ac- Judea springs of water, being very rare, were es
companied by his grace] to illuminate the blinded  teemed peculiar blessings. Hence the waters of
understandings of men. His healing their bodies Shiloah were made by the prophet a type of David's
588                                                             a




Jesus Christ gives sight to           CHAPTER IX.                 a man who was born blind.
A. M. 4036. 7 And said unto him, Go, wash f in   10 Therefore said they unto him, A. M. 4036.
A. D. 32.                                                                          A. D. 32.
the pool of Siloam, (which is by in- How were thine eyes opened?           A. D. 32.
terpretation, Sent.) gHe went his way there-   11 He answered and said, hA man that, is
fore, and washed, and came seeing.            called Jesus, made clay, and anointed mine
8 T The neighbours therefore, and they which  eyes, and said unto me, Go to the pool of
before had seen him  that he was blind, said, Siloam, and wash: and I went and washed
Is not this he that sat and begged?            and I received sight.
9 Some said, This is he: others said, He is  12 Then said they unto him, Where is he?
like him: but he said, I am he.                He said, I know not.
f Neh. iii. 15.- g 2 Kings v. 14.                    h Verses 6, 7.
descendants, and among the rest, of the Messiah, who lived in the beggar's neighbourhood, and those
Isa. viii. 5: whose benefits are fitly represented by  who had frequently passed by where he used to
the image of water, for his blood purifies the soul beg, being well acquainted with his form and visage,
from the foulest stains of sin, just as water cleanses were astonished at the alteration which they observed
the body from its defilements. Moreover, his doc- in his countenance, by reason of the new faculty
trine imparts wisdom, and affords refreshment to the  that was bestowed upon him. Wherefore they exspirit, like that which cool draughts of water pressed their surprise by asking one another, if this
impart to one who is ready to faint away with thirst was not the. blind man to whom they used to give
and heat. He went, therefore, and washed, and  alms. Some said, This is he; others, He is like
came seeing-He believed, and obeyed, and obtained  him-" The circumstance of having received his
the blessing he desired. Had he been wise in his sight would give him an air of spirit and cheerfulown eyes, and reasoned like Naaman, on the impro- ness, which would render him  something unlike
priety of the means, he would justly have been left what he was before, and might occasion a little
in darkness. Lord, may our proud hearts be sub- doubt to those who were not well acquainted with
dued to the methods of thy recovering grace! May  him."-Doddridge. But he said, I am he-The
we leave thee to choose how thou wilt bestow favours very man that so lately sat and begged; I.an he
which it is our highest interest to receive on any  that was blind, and was an object of the charity of
terms. Thisamazingmiraclewas, doubtless, wrought men, but now see, and am a monument of the mercy
in the presence of great numbers of people, partly  and grace of God. We do not find that the neighaccompanyingthe man as he passed along the streets, bours appealed to him in this matter; but he, hearand partly of such as he found at the pool, which  ing the debate, interposed, and put an end to it. It
was a place much frequented. All these, seeing him  is a piece of justice we owe to our neighbours, to
led thither blind, with his eyes bedaubed with clay, rectify their mistakes, and to set things before them,
must have gathered about him, eager to know the  as far as we are able, in a true light. Applying it
cause of so strange an appearance. And "having  spiritually, it teaches us that those who are savingly
examined and found that he was stone blind, they  enlightened by the grace of God, should be ready to
could not but be prodigiously struck with his rela- own what they were before that blessed change was
tion, when, after washing in the pool, they saw the  wrought. See 1 Tim. i. 23, 24.
new faculty instantly imparted to him; especially if   Verses 10, 12. How were thine eyes opened?-The
his relation was confirmed by the person who led  fact being ascertained that a man, born blind, had
him, as in all probability it would be. For it is rea- received his sight, they are disposed to inquire how
sonable to suppose, that his conductor was one of so extraordinary an event was brought about. Obthem who stood by when Jesus anointed his eyes, serve, reader, the works of the Lord, being great,
and ordered him to wash them in Siloam. Accord- ought to be sought out: and they will appear more
ingly, when he went away, and washed, and came wonderful the more we examine them, and are made
seeing, that is, walked by the assistance of his own  acquainted with the way in which they are effected.
eyes, without being led, the miracle was earnestly  He answered, A man called Jesus made clay, &c.and accurately inquired into by all his acquaint- He seems to have been before totally ignorant of
ance, and was so universally known, that it became Jesus; and I went and washed-As he directed me;
the general topic of conversation at Jerusalem, as and immediately I received sight-And this, in a
the evangelist informs us, verses 8, 9; nay, it was few words, is a true and exact account of this wonaccurately examined by the literati there. For the derful fact.  Thus, those who have experienced
man was brought before them; they looked at his special instances of God's power and goodness, in
eyes; they inquired what had been done to them; temporal or spiritual things, should be ready, upon
they sent for his parents, to know from them if he had all occasions, to declare what they have thus known,
been really born blind; and they excommunicated  for the glory of God, and for the instruction and enthe man, because he would not join them in saying  couragement of others. Then said they, Where is
that Jesus, who had cured him, was an impostor."   he? —Where can we find the man that performed
Verses 8, 9. The neighbours, therefore —Those  this miracle? Some, doubtless, asked this question
a                                                            58q




The Pharisees question the man          ST. JOHN.              to whom Jesus had given sight.
A. M. 4036.  13 ~l They brought to the Pha- them, He put clay upon mine eyes, A. M. 4036
A. D. 32.                                   is.es.D- 32- risees  him  that  aforetime  was and I washed, and do see.                 A. D. 32.
blind.                                          16 Therefore said some of the Pharisees,
14 And it was the sabbath day when Jesus This man is not of God, because he keepeth
knade the clay, and opened his eyes.          not the sabbath day.  Others said, i How can
15 Then again the Pharisees also asked him  a man that is a sinner do such miracles? And
how he had received his sight.  He said unto  k there was a division among them.
iVerse 33; Chap. iii. 2.                      k Chap. vii. 12, 43; x. 19.
out of curiosity: Where is he, that we may see him? tion was, that it was the sabbath day when Jesus
A man that did such cures as these deserved to be made the clay, and opened the blind man's eyes.
seen: one would go a good way for the sight of That which was good was never maligned but undei
such a person. But some, we may hope, asked it the imputation of something evil. The profanation
out of a good design: Where is he, that we may be of the sabbath day is certainly a bad thing, and reacquainted with him? Where is he, that we may  fleets much evil on a man's character; but the tracome to him, and share in the favours he is so free ditions of the Jews had made that to be a violation
to impart? He said, I know not-I have never seen  of the law of the sabbath which was far from being
him, or conversed with him, otherwise than as I so. And frequently was this matter contested behave now told you. As soon as Christ had sent him  tween Christ and the Jews, that it might be settled
to the pool of Siloam, it seems he withdrew imme- for the benefit of the church in all ages; and that the
diately, as he did chap. v. 1; and did not stay till difference between superstition and religion in the
the man returned, as if he either doubted of the  observance of this, as well as of various others of
effect, or waited for the man's thanks. Humble the divine precepts, might be clearly ascertained,
persons take more pleasure in doing good than in  and it might be fully known that it is lawful to do
hearing of it again; it will be time enough to hear good on the sabbath day. The hypocritical rulers,
of it at the resurrection of the just. The man had  however, of the Jews, pretended to take great offence
never seen Jesus; for, by the time he had gained his at our Lord's doing thlis act of mercy on that day.
sight he had lost his physician: and he, as well as And Dr. Lightfoot has shown, that anointing the eyes
the people, probably asked, Whera is he? None of on the sabbath day, with any kind of medicine, was
all the new and surprising objects that presented  forbidden to the Jews by the tradition of the elders.
themselvest o his view could be so grateful to him    Verses 15, 16. Then again the Pharisees asked
as one sight of Christ; but as yet he knew no more him, &c.-They hoped to find something in the
of him than that he was called, and rightly called, manner of the cure, which would show it to be no
Jesus,'a Saviour. Thus, in the work of grace wrought miracle, or, at least, which would prove Jesus to be
apon the soul, we see the change, but see not the  a bad man. He said unto them, He put clay upon
hand that makes it; for the way of the Spirit is like  mine eyes, &c.-He honestly and plainly told them
that of the wind, of which thou hearest the sound, the whole matter, as he had before declared it to the
but canst not tell whence it comes or whither it goes. people.  Therefore said some of the Pharisees,
Verses 13, 14. They brought to the Pharisees him  7his man is not of God, &c.-" On hearing the
that was blind-They brought him to the sanhe- man's account of the miracle, the Pharisees declare
drim, which consisted chiefly of Pharisees, at least that the author of it was certainly an impostor, bethe Pharisees in the sanhedrim were most active cause he had violated the sabbath in performing of
against Christ. Some think they who brought this it. Nevertheless, others of them, more candid in
man to the Pharisees did it with a good design, to their way of thinking, gave it as their opinion, that
show them that this Jesus, whom they persecuted, no deceiver could possibly do a miracle of that kind,
was not the person they represented him to be, but because it was too great and beneficial for any evil
really a great and good man, and one that gave con- being to have either the inclination or the power to
siderable proofs of a divine mission. But it rather perform."-Macknight. How can a man that is a
seems they did it with an ill design, to exasperate sinner do such miracles?-This seems to intimate,
the Pharisees more against Christ, which certain- that there were at least some miracles so glorious
ly was not necessary, for they were bitter enough  and so benevolent, that no evil agent would have
already. One would have expected that such a either inclination or power to perform them; and
miracle as Christ had just wrought upon the blind that they reckoned this in that number. And there
man, would have settled his reputation, and silenced  was a division-Or schism, Greek, UoXua; among
and shamed all opposition; but it had the contrary  them-On this important question. The council
effect: instead of being embraced as a prophet for was divided into two parties, which contended one
it, he is prosecuted as a criminal. They brought against the other, although they continued in the
him to the Pharisees that he might be examined by  same place. Thus discord, debate, and strife arose
them, in order that if there was any fraud in the  in the councils of Christ's enemies, by which their
matter, they might discover and expose it. The designs against him were, for the present, defeated.
ground which was pretended for giving this informa- If Nicodemus and Joseph of Arimathea, both mem
590                                                             a




The Jews examine the parents           CHAPTER IX.                  of him who was born blind.
A. M. 4036. 17 They say unto the blind man   21 But by what means he now A.M. 4036
A. D. 32. again,What sayest thou ofhim, that he  seeth, we know  not; or who hath  A. D. 32- 
hath opened thine eyes? He said, lHe isaprophet. opened his eyes, we know not: he is of age;
18 But the Jews did not believe concerning  ask him: he shall speak for himself.
him, that he had been blind, and received his   22 These words spake his parents, because
sight, until they called the parents of him that m they feared the Jews: for the Jews had
had received his sight.                         agreed already, that if any man did confess
19 And they asked them, saying, Is this your that he was Christ, he n should be put out of
son, who ye say was born blind?  How then  the synagogue.
doth he now see?                                 23 Therefore said his parents, He is of age;
20 His parents answered them  and said, We  ask him.
know that this is our son, and that he was born   24 Then again called they the man that
blind:                                          was blind, and said unto him, 0 Give God
I Ch. iv. 19; vi. 14.  m Ch. vii. 13; xii. 42; xix. 38; Acts v. 13. n Verse 34; Chapter xvi. 2. - o Joshua vii. 19-; 1 Sam. vi. 5.
bers of the sanhedrim, were now present, they would  confess that he bwas the Christ, he should be put out
naturally distinguish themselves on this occasion; of the synfagogue-That is, should be excommuniand Gamaliel too, on the principles he afterward  cated. They refused, therefore, to bear testimony unavowed, (Acts v. 38, 39,) must have been on their side. to Jesus, for fear of being excommunicated. " The
Verses 17-23. They say unto the blind man, What Jewshadtwosortsofexcommunication: onewaswhat
sayest thou of him-What inference dost thou draw  they called niddai, which separated the person under
from what thou sayest he hath done for thee? He it four cubits from the society of others, so that it hinsaid, He is a prophet-For surely otherwise he. dered him from conversing familiarly with them, but
would have been unable to perform so great a mira- left him free, at that distance, either to expound the
cle. But the Jews did not believe that he had been  law, or hear it expounded in the synagogue. There
blind-The Jews, hoping to make the whole turn  was another kind, called shematta, from shem, which
out a cheat, would not believe that the beggar had  signifies a name in general, but, by way of eminence,
been blind, although all his neighbours had testified  was appropriated to God, whose awful name denotes
the truth of it, pretending, no doubt, that it was a allpossibleperfection. Thiskindofexcommunication
common trick of beggars to feign themselves blind; is said to have-excluded the person under it from the
and that this one in particular was in a combination  synagogue for ever. Wehave the form of it, Ezra x. 7;
with Jesus to advance his reputation; (see verse 28;) Neh. xiii. 25; being that which was inflicted on those
a circumstance which they urged from the favoura- Jews who refused to repudiate their strange wives.
ble opinion he had expressed of him. Until they  It seems to have been the censure also whicl the
called the parents of him that had received his sight council threatened against those who should acknow-Having called his parents, they inquired of them, ledge Jesus to be the Messiah, and which they actufirst, whether he was their son; next, if he had  ally inflicted on this beggar; for the words, e-s6agov
been born blind; and then, by what means he had  avrov, they cast him out, (verses 34, 35,) agree better
obtained his sight. They answered, that most cer- to this kind than to the other. Probably, also, it
tainly he was their son, and had been born blind; was this that our Lord speaks of, when he says to
but, with respect to the manner in which he had re- his disciples, (John xvi. 2,) aeroavvayoyt lrrotoa8utV V/ya,
ceived his sight, and the person who had conferred  they shall put you out of the synagogues. Accordit upon him, they could give no information; but ing to Selden, the synagogue from which persons
that their son, being of age, would answer for him- under this censure were excluded, was every assemself. These words spake his parents, because they bly whatever, whether religious or civil; the exfeared the Jews —" As the man who had been blind  communicated person not being allowed to converse
knew who had opened his eyes, without doubt he  familiarly.with his brethren, although he was not
had given his parents all account, both of the name  excluded either from public prayers or sacrifices.
of his benefactor, and of the manner in which he  But in this opinion he has not many followers. The.
had conferred the great blessing upon him; besides, excommunications of the primitive Christians seem
having repeated these particulars frequently to his to have resembled those of the Jews in several parneighbours and acquaintance, who were all curious ticulars, for they excluded excommunicated persons
to hear him relate the miracle, (verse 11,) we can  from their religious assemblies, and from all comconceive no reason why he should conceal them from  munion in sacred things; and when they restored
his parents. The truth is, they lied grossly, and  them to the privileges of the faithful, it was with
were ungrateful to Jesus in concealing his name on  much difficulty, and after a severe and long penance."
this occasion. But they were afraid to utter the  See Buxtorf, on the word Niddai; and Macknight,
least word which might seem to favour him." For   Verses 24-29. Then again called they the manathe Jews had agreed already-That is, it was re- The court, finding that nothing could be learned from
solved by an act of the court; that if any man did  the man's parents, by which the miracle could be disa                                                              591




The Pharisees examine                  ST. JOHN.                             the blind man.
A. M. 4036. the praise: P we know that this man   28 Then they reviled him, and said, A. M. 4036
A. D. 32. -                                                                        A. D. 32.
A. D 32is a sinner.                  Thou art his disciple; but we are  A. D 32
25 He answered and said, Whether he be a  Moses's disciples.
sinner or no, I know not: one thing I know,  29 We know that God spake unto Moses;
that, whereas I was blind, now I see.         as for this fellow, q we know not from whence
26 Then said they to him again, What did  he is.
he to thee? how opened he thine eyes?        30 The man answered and said unto them,
27 He answered them, I have told you al- r Why, herein is a marvellous thing, that ye
ready, and ye did not hear: wherefore would  know not from whence he is, and yet he hath
ye hear it again? will ye also be his disciples?  opened mine eyes.
P Verse 16.  q Chap. viii. 14.                      r Chap. iii. 10.
proved, called the man himself a second time, and  fore, (verse 15,) but they now proposed it a second
tried, by fair words, to extort from him a confession  time, in order that the man, repeating his account
to the disparagement of Jesus. They said, Give of the servile work performed at his cure, might
God the praise-If the cure was really wrought in become sensible that Jesus had violated the sabbath
the manner thou affirmest, acknowledge the power, thereby, and was an impostor. For gladly would
sovereignty, and goodness of God, in working by so  they have prevailed with him to join them in the judgunworthy an instrument; for we certainly know  ment which they passed upon Jesus. But their rethis man, of whom thou speakest, is a.profligate sin- sistance of the truth appeared so criminal to him,
ner, and deserves public punishment rather than  that, laying aside fear, he answered, I have told you
esteem. Thus some explain the clause; and doubt- already, and you did not hear-That is, believe.;
less this would be the meaning of it, if the original wherefore would ye hear it again?-Are ye so
words did properly signify, Give God the praise. affected with the miracle, and do ye entertain so
But the expression, Ao~ 6roav To9eW   is literally, Give high an opinion of the author of it, that ye take
glory to God, that is, as they seem to have meant, pleasure in hearing the account of it repeated, desiby a free confession of the fraud, collusion, or arti- ring. to be more and more confirmed in your venerafice which they supposed was in this affair, and in tion for him'? Will ye also-As well as I; be his
which they believed the man to be an accomplice disciples?-Being at length convinced of his diof Jesus. See Josh. vii. 19, where the Jewish gen- vine mission. In this answer the irony was more
eral adjures Achan in similar terms to confess his plain, pointed, and seVere, than in the former. By
sin. Their speech was to this effect: Thou canst this, therefore, the rulers were provoked to the highnot impose upon us by this incredible story. We  est pitch; and reviled him, saying, Thou art his
know that the man thou speakest of, who openly  disciple-As is plain from the partiality thou disprofanes the sabbath, is a transgressor, and there- coverest toward him; but we are Moses's disciples
fore can have no authority or commission from  -And with great reason; for wve know God spake
God: it will, consequently, be the wisest thing thou  to Moses-He clearly demonstrated his mission from
canst do, to profess the truth honestly, as thereby  God. As for this fellow, &c.-Whereas this fellow,
thou wilt give glory to God. ": As it is greatly for who contradicts Moses, and breaks his laws, by his
the honour of the divine omniscience and provi- pretended cures performed on the sabbath; we know
deuce, that persons who are guilty of crimes not not whence he is-Nor by what power or authority
fully proved against them, should freely confess he does these things. "Their partiality here was
them, and not presume, against the dictates of con- inexcusable; for if they believed the mission of
science, to maintain their own innocence; there is Moses, on the evidence of miracles, credibly attested
a propriety in the phrase, taken in this sense."- indeed, but performed two thousand years before
Doddridge. He answered, Whether he be a sinner, I they were born, it was much more reasonable, on
know not-Havingno personal acquaintance withhim; their own principles, to believe the mission of Jesus,
one thing I know-And will stand to the truth of it; on at least equal miracles, wrought daily among
that, whereas I was blind-Even from my birth; them, when they might, in many instances, have
now Isee-Perfectly well, and owe my sight to the been eye-witnesses to the facts; and one of which,
very person whom you condemn. "In this answer notwithstanding all their malice, they were here
of the beggar there is a strong and beautiful irony, compelled to own, or, at least, found themselves utfounded on good sense; and therefore it must have terly unable to disprove."
been felt by the doctors, though they dissembled   Verses 30-34. The man answered-Utterly illitetheir resentment for a little, hoping that by gentle rate as he was: and with what strength and clearmeans they might prevail with him to confess the ness of reason! So had God opened the eyes of his
supposed fraud of this miracle. They desired him, understanding, as well as his bodily eyes! Why,
therefore, to tell them again how it had been per- herein is a marvellous thing, that ye-The teachers
formed: saying, What did he to thee? how opened  and guides of the people; know not whence he ishe thine eyes?-They asked him this question be- From whence he comes, and who hath sent him;
592                                                            a




The Pharisees cast out the            CHAPTER IX.                   vman who was born blind.
A. M. 4036. 31 Now we know that s God hear- l"u Thou wast altogether born in sins, A. M. 4036.. D. 32. eth not sinners: but if any man be and dost thou teach us?  And they
a worshipper of God, and doeth his will, him  2 cast him out.
he heareth.                                     35 ~ Jesus heard that they had cast him out:
32 Since the world began was it not heard  and when he had found him, he said unto him,
that any man opened the eyes of one that was Dost thou believe on x the Son of God?
born blind.                                     36 He answered and said, Who is he, Lord,
33 t If this man were not of God, he could  that I might believe on him?
do nothing.                                     37 And Jesus said unto him, Thou hast both
34 T They answered and said unto him, seen him, and Y it is he that talketh with thee.
s Job xxvii. 9; xxxv. 12; Psa. xviii. 41; xxxiv. 15; lxvi. 18;   t Verse 16.-u Verse 2. —2 Or, excommunicated him, Verse
Prov. i: 28; xv. 29; xxviii. 9; Isa. i. 15; Jer. xi. 11; xiv. 12; 22.  x Matt. xiv. 33; xvi. 16; Mark i. 1; Chap. x. 36; 1
Ezek. viii. 18; Mic. iii. 4; Zech. vii. 13.   John v. 13.-Y Chap. iv. 26.
and yet he hath opened mine eyes-Hath wrought a a plain man, void of the advantages of learning and
miracle, the like of which was never heard of before. education, but who has an upright disposition, is in
Surely a man who could do such a thing must be a fairer way to understand the truth, than a whole
from heaven, must be sent of God. It was esteemed  council of learned doctors, who are under the power
by the Jews a peculiar sign of the Messiah, that he of prejudice, and of an earthly mind, lovers of wealth,
should open the eyes of the blind, that is, of those honour, and pleasure, rather than lovers of God.
born blind; a miracle never known to be wrought   Verses 35-38. Jesus heard that they had cast
by Moses or any of the prophets. Now we know- him out-Had excommunicated the poor man for
Even we of the populace know; God heareth not his sake; and when he had found him-Which it apsinners-Impenitent sinners who continue in sin, pears he did soon after; he said unto him, privately,
so as to answer their prayers in this manner, and  Dost thou believe on the Son of God-The great
assist them to perform such astonishing miracles; expected Messiah? Dost thou give credit to the
which, without his assistance, and that cornmunica- promises of the Messiah?  Dost thou expect his
ted in a very extraordinary degree, could not possi- coming, and art thou ready to receive and embrace
bly have been performed. But if any man be a him when he is manifested to thee? This was that
worshipper of God, and do his will-If any man  faith of the Son of God which they lived by, who
truly worship and serve him; him he heareth-An- lived before his manifestation; and this faith Christ
swereth his prayers, and that sometimes, probably, in here inquires after. Observe, reader, the great thing
a singular sense. Since the world began, &c.-That which is now required of us, and concerning which
is, from the beginning of the world; it was never a strict and solemn inquiry will soon be made, is,
heard, that any man-Who was not a worshipper whether we believe on the Son of God; and on this
of God, and a doer of his will, that is, any sinner, point our acquittance or condemnation will depend
any impostor; opened the eyes of one that was born  in the day of final accounts. He answered, Who
blind.  If this man were not of God-Were not is he, Lord-Christ's question intimated that the
sent of God; if he were not a prophet and mes- Messiah was come, and was now among them, which
senger of God; he could do nothing-Thus the beg- the poor man noticing, asks, Who is he? As if he
gar, though illiterate, answered that great body of had said, I know that such a glorious person is exlearned men with such strength of reason, that they  pected, and if he be already come, only tell me
had not a word to reply. However, the evidence where he is, and where I may meet with him. that,
of his arguments had no other effect but to put them  knowing him, I may believe on him-This implies
into a passion; insomuch that they railed at him, that he had already some degree of faith. He was
saying, Thou wast altogether born in sins, and dost ready to receive what Jesus said. And-As the cirthou teach us-Thou wicked, illiterate, impudent cumstances of the case were extraordinary, this
fellow, whose understanding continues still as blind  being the first instance in which any one had inas thy body was, and who wast born under the heavi- curred the great inconveniences attending a senest punishment of sin, dost thou pretend to instruct tence of excommunication, out of zeal for the hous in a matter of this kind? Us, who are the guides nour of Christ, to encourage him under what he was
of the people, and eminent for our skill in the law? now suffering on his account, Jesus said to himThe reproach, Thou wast altogether born in sins, With a degree of freedom which was very unusual;
proceeded from the same general principle from  Thou hast both seen him-Or, thou seest him; and it
which the question of the disciples arose, (verse 2,) is he that talketh with thee-As if he had said, Thou
Who did sin, this man or his parents? They in- needest not go far to seek him; he is before thine
ferred from his being born blind, that he was in some eyes, and thou hast had experience of his power
peculiar way born in sins. And they cast him out-  and goodness. We do not find that Christ did thus
That is, passed the sentence of excommunication  expressly, and in so many words, reveal himself to
upon him, which was the highest punishment in their any other, as he did to this man here, and to the
power to inflict. From this account we learn, that woman of Samaria; he left others to find out by
VOL. I.          (38  593                                                         a




The self-conceited Pharisees are         ST. JOHN.                  left to their own ignorance.
A. M. 4036. 38 And he said, Lord: I believe.  40 And some of the Pharisees which A. M. 4036.
A. D. 32.                                                                            A. D. 32.
32  And he worshipped him.              were with him  heard these words         D32
39 ~ And Jesus said, Z For judgment I am  b and said unto him, Are we blind also?
come into this world; a that they which see   41 Jesus said unto them, C If ye were blind,
not might see, and that they which see, might ye should have no sin: but now  ye say, We
be made blind.                                  see; therefore your sin remaineth.
z Chap. v. 22, 27; iii. 17; xii. 47.     a Matt. xiii. 13.-b Rom. ii. 19.  c Chap. xv. 22, 24.
arguments who he was; but to these weak and fool- were as much in the dark with respect to religion
ish things of the world, he chose to manifest him- and the knowledge of divine things, as the blind man
self so as he did not to the wise and prudent. Now  had been with respect to the light of the sun, should
this poor man was made more sensible than before, be greatly enlightened by his coming: whereas those,
what an unspeakable mercy it was to be cured of who in their own opinion were wise, and learned,
his blindness; for, in consequence of this, he could  and clear-sighted, should appear to be, what they
see the Son of God, a sight which rejoiced his heart really were, blind, that is, quite ignorant and foolish.
more than that of the light of this world. How  And some of the Pharisees Which were with him —
cbntentedly might he have returned to his former Which were present on this occasion; heard these
blindness, in that now, like old Simeon, his eyes had  words-And apprehending that he glanced at them,
seen God's salvation. And he said —Yielding to that and cast a reflection on their sect, which was held
convincing argument, which arose from what he had  in great veneration among the common people, behimself experienced of Christ's almighty power; cause of their supposed skill in the law; said unto
Lord, I believe-That is, I believe thee to be the  him, Are we blind also?-Dost thou imagine that we
Son of God. He would not dispute any thing that are like the rude, ignorant vulgar? We, who are
the person said who had showed such mercy to him, their teachers, and have taken such pains to acquire
and wrought such a miracle for him; nor doubt of the knowledge of the Scriptures?  Darest thou say
the truth of a doctrine which was confirmed by such  that we are blind, whose judgment every one has
signs. Believing with the heart, he thus makes con- such a veneration for, and values, and bows to?
fession with his mouth. And he worshipped him-  Observe, nothing fortifies men's corrupt hearts more
He not only rendered him the civil respects due to  against the convictions of the truth, or more effect
a great man, and the acknowledgments owing to a ually repels those convictions, than the good opinion
kind benefactor, but paid him divine honour, and  which others have of them; as if what had gained
worshipped him as the Son of God manifested in the applause with men, must needs find acceptance With
flesh. Thus true faith will always show itself in  God; than which nothing can be more false and dean humble adoration of the Lord Jesus. They who  ceitful, for God sees not as man sees. Jesus said,
believe aright in him will see all the reason in the  If ye were blind-Unavoidably ignorant, and not
world to worship him. What an excellent spirit was favoured with the means of divine and saving knowthis man of! Of so deep and strong an understand- ledge; ye should have no sin-In comparison of what
ing, as he had just shown, to the confusion of the  you now have. But n1ow ye say, We see-Are posPharisees, and yet of so teachable a temper!    sessed of a high degree of discernment and knowVerses 39-41. And Jesus said-While he stood ledge, are more enlightened than the rest of mantalking with, the blind man who had received his kind; therefore yoursin remaineth-Without excuse,
sight, several people, it seems, being gathered about without remedy. It abides upon you with greater
them; For judgment, as well as mercy, I am come -aggravations; and the conceit which you have of
into this world, that they which see not might see- your own knowledge hinders conviction, and preThat the ignorant, who are willing and desirous to  vents the first entrance of instruction and true wisbe instructed, might have divine knowledge and true dom into your minds. They gloried that they were
wisdom imparted to them; and that they which see not blind, as the common people were, nor so cre-Who are confident that they see, who are con- dulous as they, but had abilities sufficient to direct
ceited of, or trust in, their supposed knowledge and  their own conduct, and needed no aid in that respect
wisdom; might be made blind-Might be confirmed  from any one. Now this very thing which they
in their ignorance and folly, and be abandoned to a gloried in, Christ here tells them was their shame
greater degree thereof. In these words he alluded  and ruin: for, Ist, If they had been really ignorant,
to the cure ef the blind man, but his meaning was their sin would not have been so deeply aggravated,
spiritual; representing the consequences of his nor would they have had so much to answer for as
coming, which, by the just judgment of God, would  now they had; for invincible ignorance, though it
be, that while the blind, both in body and soul, should  does not justify sin, excuses it in some measure, and
receive their sight, they who boasted that they saw  lessens its guilt. 2d, If the. had been sensible of
would be given up to still greater blindness than be- their blindness, and had seen their need of one to
fore. He meant to show, also,that his coming would  guide them, they would soon have accepted Christ
manifest the disposition and character of every man. as their guide, and then they would have had no sin
The humble, teachable, and upright, though they  unpardoned, unconquered. They would have sub594.                                     (38* )             a




iHe that entereth not by the door       CHAPTER X.                   into the sheep-fold is a thief
mitted to the righteousness of faith, and have been they are well, and that nothing ails them. The sin
brought into a justified state. Those who are con- i of those that are self-confident remains; for they revinced of their disease, are in a fair way to be cured:  ject the gospel of grace, and therefore the guilt of
but self-sufficiency, self-confidence, and self-right- their sin remains uncancelled; and they grieve and
eousness, are some of the greatest hinderances of  quench the Spirit of grace, and therefore the power
salvation. As those are most blind who will not see, of their sin remains unbroken. Seest thou a man
so their blindness is most dangerous who fancy they  wise in his own conceit?  Hearest thou the Phado see. No patients are managed with so much  risee say, We see?  There is more hope of a fool,
difficulty as those who are in a phrensy, who say | of a publican, and a harlot, than of'such.
CHAPTER X.
Pn this chapter, (1,) Christ, continuing his discourse, and speaking parabolically, represents himself as the door of the sheepfold, through which men must necessarily enter, if they desire either their own salvation or that of others committed to
their care, 1-10. (2,) He describes himself as the good shepherd, who would lay down his life for the sheep, 11-21.
(3,) Discoursing of his union with the Father, he is charged with blasphemy; and, being assaulted by the Jews, retires
beyond Jordan, 22-42.
A.. 4036. VERILY, verily, I say unto you, He Il sheep-fold, but climbeth up some other A. M. 4036.
that entereth not by the door into the  way, the same is a thief and a robber   A.D 32.
* Tuesday in Whitsun-week,. gospel, verse 1 to verse 11.
NOTES ON CHAPTER X.                   church, Christ received him into his, which is the
Verse 1. Verily, &c.-The Pharisees supported  true church, the spiritual enclosure, where the sheep
themselves in their opposition to Christ with this  go in and out and find pasture."  He that entereth
principle, that they were pastors of the church; and  not by the door into the sheep-fold, &c. —" I assure
that Jesus, having no commission from them, was an  you, that whosoever, in any age of the church, asintruder and an impostor, and that, therefore, the  sumed the office of a teacher, without commission
people were bound in duty to adhere to them against from me, and without a sincere regard to the edifihim. In opposition to this, Christ here describes cation and salvation of men's souls, was a thief and
who were the false shepherds and who were the  a robber; and in the present age,he is no better who
true, leaving them to infer what they were. He in- assumes that office without my commission, and
troduces his discourse with, Verily, verily, I say  particularly without believing on me, and without inunto you —To.show, net only the certain truth, but tending my honour and the good of the church."the deep importance of what he uttered. He speaks Macknight. Add to this, those do not enter in by
by way of parable or similitude, taken from  the  Christ, and indeed can have no authority from him,
customary way of managing sheep in that country. nor ability to become pastors of his flock, who do
It is supposed that he was now in the outer court not first take care to secure, by faith working by
of the temple, near the sheep which were there ex- love, an interest in, and union with him, or, to be
posed to sale for sacrifice, the sight of which re- found in him, not having their own righteousness
minded him of the language of the ancient prophets, which is of the law, but that which is through the
" who often compared the teachers of their own  faith of Christ, the righteousness which is of God
time to shepherds, and the people to sheep. Ac- by faith; to be in him new creatures: Phil. iii. 9;
cordingly, in describing the characters of the scribes 2 Cor. v. 17. But climbeth up some other wayand Pharisees, he made use of the same metaphor, Enters the sheep-fold as a pastor of Christ's flock,
showing that there are two kinds of evil shepherds, without the necessary prerequisites and qualificapastors, or teachers; one, who, instead of entering  tions, without first obtaining a saving acquaintance
ii; by the door to lead the flock out and feed it, enter with Christ, and genuine love to'him; without being
in some other way, with an intention to kill and  called to, and qualified for the work by him, and of
destroy; another, who, though they may have en- consequence, without authority from him; who, intered in by the door, feed their flocks with the dis- fluenced by unworthy motives, by a view to wealth,
positions of hirelings; for when they see the wolf  or honour, or ease, or a maintenance, or some secucoming, or any danger approaching, they desert lar employment or advantage, gets himself appointtheir flocks, because they love themselves only. ed a minister of Christ's church, through the inThe Pharisees plainly showed themselves to be of terest of rich and powerful friends and connections,'the former character, by excommunicating the man  or the aid qf natural abilities, and mere human learnthat had been blind, because he would not act con- ing; or some endowment or accomplishment wh.ch
trary to the dictates of his reason and conscience to  is not connected with, and does not imply true piety,
please them. But though they cast him out of their and a manifest call from the Lord Jesus; the same
595




Jesus speaks of himself as              ST. JOHN.                   the door of the sheepfold.
A. M. 4036. 2 But he that entereth in by the   5 And a stranger will they not fol- A. M. 4036.
A. D. 32. door, is the shepherd of the sheep.    low, but will flee from him: for they  A. D. 32.
3 To him the porter openeth; and the sheep  know not the voice of strangers.
hear his voice: jand he calleth his own sheep   6 This parable spake Jesus unto them: but
by name, and leadeth them out.                they understood not what things they were
4 And when he putteth forth his own sheep, which he spake unto them.
he goeth before them, and the sheep follow   7 Then said Jesus unto them again, Verily, vehim: for they know his voice.                 rily, I say unto you, I am the door of the sheep.
is a thief and a robber-In God's account; entering All the circumstances here mentioned exactly agree
the fold " to fleece and butcher, not to feed the with the customs of the ancient eastern shepherds.
flock; robbing Christ of his honour, and starving the They called their sheep by name,  went before them,
souls of his people, in order to enrich himself, and  and the sheep followed them. So real Christians
aggrandize his family." —Scott.               hear, attend to, understand, and obey the voice of a
Verses 2-5. He that entereth in by the door is the shepherd whom Christ hath sent: and he counteth
shepherd, &c. —"This mode of speaking, with us, them his own, dearer than any friend or brother;
conveys the notion that the shepherd is the only  calleth them by name-That is, instructs, advises,
person who enters by the door; yet the door-keeper, directs, encourages each by name, and leadeth them
and the sheep themselves, enter also the same way. out in the paths of righteousness, beside the waters
The original expression is manifestly intended to  of comfort. And when he putteth forth his own
denote the constant, not the peculiar, use which the sheep —Leads them out into the pastures of the crdishepherd makes of the door, as opposed to the con- nances, invites them to the enjoyment of the privistant use of thieves and robbers, to force their en- leges, and urges them to the practice of the duties of
trance by breaking or climbing over, the fence. The  true Christianity; he goeth before them —In all these
comparison is made, not to the folds used by the com- particulars, and in all the ways of God, teaching
mon people in remote parts of the country, but them in every point by example, as well as by preto those belonging to the rich in the neighbourhood cept; and the sheep follow him-They tread in his
of a populous city, where the walls and other fences steps; for they know his voice-Having the witness
need to be stronger, and the entrance more care- in themselves, that his words are the truth, the wisfully kept, on account of the greater danger from  dom, and the power of God. Reader, art thou a
thieves."-Campbell. To him the porter openeth-  shepherd of souls? Then answer to God: is it thus
As the shepherd will always choose to enter in by  with thee and thy flock? And a stranger will they
that which is the regular appointed way, so, as soon  not follow —One whom Christ hath not sent, who.as he approaches, the door-keeper opens the fold; does not answer the preceding description. Him
that is, God in his providence, and by the influence  they will not follow; and who can constrain them
of his Spirit, makes way for such a one to exercise to it? But will fleefrom him-As from the plague.
his ministry among his people, and gives success For they know not the voice of strangers-They
to it. For as it is not unworthy of Christ to be cannot relish it. It is harsh and grating to them.
styled the door, by which both the sheep and the true They find nothing of God therein. In other words,
pastors enter, so neither is it unworthy of God the as sheep will not follow a strange shepherd, so the
Father to be styled the door-keeper. See Acts xiv. 27; people of God will not hearken to false teachers, or
and xvi. 14; Col. iv. 3; Rev. iii. 8. It was supposed  to such as do not declare, plainly, fully, and with a
by Sir Isaac Newton, that as the words were spoken  divine unction, the very word of the truth of the
near the temple, where sheep were kept in folds to  gospel: but will avoid them, for they can easily disbe sold for sacrifices, Christ here alludes to what tinguish them from the true messengers of God by
was peculiar in those folds; that as they were kept their fruits, that is, by their doctrine and practice,
locked, they not only excluded the thief, but the and the inefficacy of their preaching to convert,
shepherd, till the door-keeper opened them. "But sanctify, and save the souls of mein.
I cannot think," says Dr. Doddridge, " whatever oc-   Verses 6-8. This parable spake Jesus: but they
casion Christ might take from the sight of sheep to understood not, &c.-In this symbolical way Jesus
represent his people under that image, and himself taught the Pharisees the difference between true
as a shepherd, he would describe them like sheep  and false teachers; but they did not understand the
Shut up in a pen to be sold for sacrifice: nor does meaning of what he said: therefore he added, by
the shepherd's leading them out, &c., agree with  way of explication, Verily, verily, I say unto youthis circumstance. In countries where there were I solemnly assure you of it, as an undoubted and
so many savage beasts, it might be ordinarily neces- most momentous truth; I am the door of the sheepsary to have the folds better secured than among  That is, the door by which the sheep-fold is entered.
us; and the chief shepherd might often leave a ser- I Or his meaning may be, I am not only the door by
vant to watch them while thus shut up, and come which the shepherds must enter; not only the perhimself to lead them out to pasture in themorning." son whose right alone it is to admit men to the
And the sheep.hear his voice-The people of God, office of shepherds. and who alone can qualify them
knowing him to be a true pastor, hearken unto him. for that office and dignity, but I am also the door of
516                                                            a




Christ represents himself              CHAPTER X.                         as the good shepherd.
A. M. 4036. 8 All that ever came before me are that they might have life, and A. M. 4036.
A. D. 32:                                                                              A. D. 32.
thieves and robbers: but the sheep  that they might have it more abunddid not hear them.                               antly.
9 a I am  the door: by me if any man enter   11'  I am the good shepherd: the good shepin, he shall be saved, and shall go in and out, herd giveth his life for the sheep.
and find pasture.                                 12 But he that is a hireling, and not the
10 The thief cometh not, but for to steal, shepherd, whose own the sheep are not, seeth
and to kill, and  to destroy:  I am  come  the wolf coming, and c leaveth the sheep, and
a Chap. xiv. 6; Eph. ii. 18.-  * Second Sunday after Easter, b Isa. xl. 11; Ezek. xxxiv. 12, 23; xxxvi 1. 24; Mic. v. 4; Heb. xiii.
gospel, verse 11 to verse 17.             20; 1 Pet. ii. 25; v. 4.  C Zech. xi. 16, 17.
the sheep; it is by the knowledge of, and faith in  piness.  The thief cometh not but for to kill, &c.me, by an interest in my merits, and by a participa- That is, nothing else can be the consequence of a
tion of my Spirit, and in no other way, that men  shepherd's coming, who does not enter in by me.
must or can enter into the truly spiritual enclosure  Such assume the character of teachers divinely comof my church. All that ever came before me —As- missioned, for no other reason but to promote their
suming the character of the Messiah, or any part own interest at the expense of men's salvation;I am
thereof, or pretending, like your elders and rabbis, come that they might have life-Life spiritual and
to a power over the consciences of men, attempting  eternal; the life of grace and the life of glory.
to make laws in and for the church, and teaching  Christ came to quicken his church in general, which
their own traditions as necessary to be observed, or was rather like a valley filled with dry bones, than
other methods of obtaining salvation than by me; a pasture filled with grazing flocks. He came to
all those, who in former times assumed the charac- vindicate divine truths, to purify divine ordinances,
ter of teachers of religion, without a commission  to correct men's errors, to renew their hearts, to
from me, and all those teachers and preachers of  reform  their lives, to redress their grievances, to
God's word that enter not by the door into the  sanctify and support them under their trials and
sheep-fold, but run before I send them by my Spirit, troubles, to seek that which was lost, bind up that
and before they themselves are my true disciples, which was broken, strengthen that which was weak;
subjects, and servants, or are in me new creatures; and this, to his church, was as life from the dead.
(our Lord seems in particular to speak of those that He came, that men might have life, as a criminal
had undertaken this office since he began his minis- has when he is pardoned; a sick man when he is
try;) are thieves and robbers-Persons influenced  cured; a dead manrl when he is raised.; that we
by improper motives, who had and have no warrant might be justified, sanctified, and at last glorified.
from above for assuming any such character, pre- And that they might have it more abundantly-A life
tending to any such power, or undertaking any such  more abundant than that which was lost and forfeited
office, and whatsoever their pretences have been or by sin; more abundant than that which was proare, the administration of such persons had, and  mised by the law of Moses; more abundant than
always will have, aw tendency to destroy the souls could have been reasonably expected, or than we
they should watch over and feed: for they are not are able to ask or think; that whatever measure of
only thieves, stealing, temporal profit to themselves, spiritual life in union with God, through Christ, of
but robbers, plundering and murdering the sheep. conformity to his image, or participation of his naBut the sheep —My true people; did not hear them  ture, we may have received, we may still desire
— Did not attend upon, relish or regard their doc- and expect larger measures thereof; or to whatever
trine.                                           degrees of holiness and usefulness we may have
Verses 9, 10. Iam the door-I therefore repeat it attained and manifested, we may still proceed to
again, as a most important truth, that I myself am  higher degrees, preparing and qualifying us for still
the only right door of entrance into the.church of higher degrees of future glory.
God; if any one, as a sheep, enter in —By me,   Verses 11-15. I am the good shepherd-Jesus,
through faith; he shall be saved-Now and hereaf- having represented himself as the door of the sheep,
ter; or rather, he shall be safe, like a sheep in its and intimated the regards which ought to be mainfold, safe from the wolf, and from those murdering  tained to him as such, particularly by those that proshepherds; and shall go in and out-Under my  fessed to be teachers of others, now changes the
care and guidance, and that of the shepherds whom  similitude, and represents himself, by way of emiI have sent, whose instructive voice he shall hear, nence, the good shepherd, namely, the person freand whose holy example he shall follow; and shall quently foretold in Scripture under that character,
find pasture-Food for his soul in all circumstances: (see the margin,) and the proprietor of the sheep.
in consequence of his regard to me, his waiting upon  The good shepherd giveth his life for the sheepme in mine ordinances, and his attendance on the  Will expose himself to any danger for their safety,
ministry of those whom I appoint to dispense to  because they are his own property; but he that is a
him the word of life, he shall be fed and nourished  hireling —Who attends the sheep merely for hire,
with true doctrine, and shall obtain substantial hap- who is employed as a servant, and paid for his
a                                                               597




The hireling leaveth the sheep,         ST. JOHN.          but Jesus lays down his life for them.
A. M. 4036. fleeth; and the wolf catcheth them,   16 And gother sheep I have, which A. M. 4036.
and scattereth the sheep.             are not of this fold: them  also I
13 The hireling fleeth, because he is a hire- must bring, and they shall hear my voice;
ling, and careth not for the sheep.             h and there shall be one fold, and one shep14 I am the good shepherd, and d know my  herd.
sheep, and am known of mine.                     17 Therefore doth my Father love me, i be15 eAs the Father knoweth me, even so know I cause I lay down my life, that I might take it
the Father: fand I lay down mylife for the sheep. again.
a 2 Timothy ii. 19.-e Matthew xi. 27.- f Chapter xv. 13. h Ezek. xxxvii. 22; Eph. ii. 14; 1 Pet. ii. 25.-i Isa. liii. 7, 8, 12;
g Isa. lvi. 8.                                  Heb. ii. 9.
pains; whose own the sheep are not-Who has nei- have just apprehensions of my dignity and character;
their profit nor loss by them, and proposes nothing  in particular, they know that I am their Shepherd
to himself but his own gain; seeth the wolf-Or and Saviour, sent from God, and that I am able to
some other savage beast; coming, and leaveth the  feed them with knowledge, and to deliver them from
sheep, and fteeth-Deserts them; because, instead  the punishment of sin, and to bestow on them everof loving them, he loves himself. and therefore will lasting life. As the Father knoweth me, &c.-That
not expose himself to any danger on their account; is, I know my sheep, and am known of mine, even as
In consequence of which, the beast of prey, meeting  the Father k noweth me, and Iknow the Father; for
with no resistance, catcheth, and scattereth the sheep  so the passage ought to be rendered, and construed
-Seizes on some and disperses the rest; the two  in connection with the foregoing verse; as if he had
ways of hurting the flock of Christ. The wolf sig- said, The mutual knowledge subsisting between me
nifies an enemy who by force or fraud attacks the  and my sheep, is like that which subsists between
Christian's faith, liberty, or life.  Observe, reader, the Father and me. It is a knowledge which imit is not the bare receiving hire, which denominates  plies an inexpressible union.  See chap. xvii. 21,
a man a hireling, (for the labourer is worthy of 22. And I lay down my life for the sheep-He
his hire, Jesus Christ himself being judge: yea, speaks of the present time: for his whole life was
and the Lord hath ordained that they who preach  only a going unto death. I show the greatness of
the gospel should live by the gospel,) but the loving  the love which I bear to my sheep by dying for
hire; the loving the hire more than the work; the  them, which no hireling did, or ever will do.
working for the sake of the hire. He is a hireling    Verses 16-18. And other sheep have I-Whom I
who would not work were it not for the hire; to  foreknow as repenting and believing in me; which
whom this is the great, if not only, motive of work- are not of this fold-Not of the Jewish Church or
ing. 0 God! if a man who works only for hire is nation, but Gentiles. Some, indeed, understand by
such a wretch, a mere thief and a robber; what is these the Jews living out of the land of Canaan; bul
he who continually takes the hire, and yet does not certainly they could not with propriety be said not
work at all! The hireling fleeth, because he is a  to belong to the fold of Israel. The incorporating
hireling-Because he loves the hirej not the sheep; the believing Gentiles into one church with the
and takes the work upon him merely for the wvages Jews was a grand event, worthy of such particular
he is to receive. From what our Lord here says, it notice.  Them also I must bring-Namely, into my
plainly appears to be the duty of every minister of church, the general assembly of those whose names
the gospel, intrusted with the care of a flock, to re- are written in heaven. And they shall hear -my
side ordinarily among them. For, if approaching  voice-The voice of my gospel, calling them to redanger to himself, or them, is no excuse for his flee- pentance, and inviting them to believe in me as their
ing away and leaving them, far less will interest, or Redeemer and Saviour. And there shall be one fold
pleasure, or any lesser matter, be an excuse for such  -Greek, /ta rotl/vy, one flock, though in different
unfaithfulness. I am the good shepherd, and know  folds, no corrupt or divided flocks remaining; and
my sheep-With a tender regard and special care. one shepherd-Who laid down his life for the sheep,
Being the good shepherd, and the owner of the  and will leave no hireling among them. This unity,
sheep, I pay such earnest and constant attention to  both of the flock and the Shepherd, shall be cornmy flock, and take such care of it, that I not only  pleted in its season. The shepherds shall bring all
know every particular sheep, but I know every  into one flock, and the whole flock shall hear the one
thing relating to each. I know the circumstances  Shepherd.  Therefore doth my Father love me-He
wherein they are placed, am well acquainted with  loves me more especially on this account, approving
their wants, and can judge what aids they stand in  it as an act of eminent duty and love to him; beneed of. Besides, I love them all with an ardent cause I lay down my life-That I am come into the
affection, and approve of their obedience to me, be- world with this design, to give my life for the recause, though it is imperfect, it is sincere. And am  demption of my sheep, which are dear to him, as
known of mine-With a holy confidence and affec- well as to me; that I might take it again-And
tion. As I know, love, and approve my sheep, so I possess it for ever, to be employed for his glory and
am known and beloved of them in return, for they  for the happiness of my people. In other words, I
598                                                               a




The Jews are divided in                CHAPTER X.                    opinion concerning Christ.
L. M. 4036.  18 No man taketh it from  me, but  22 S And it was at Jerusalem the A. M. 4037
A. D. 32,                                                                             4A. D. 33.
3 —   I lay it down of myself.  I have  feast of the dedication, and it was
power to lay it down, and I k have power to  winter.
take it again.  1 This commandment have I   23 And Jesus walked in the temple r in Soloreceived of my Father.                          mon's porch.
19 q[ m There was a division therefore again   24 Then came the Jews round about him,
among the Jews for these sayings.               and said unto him, How long dost thou 1 make
20 And many of them said, n He hath a devil, us to doubt? If thou be the Christ, tell us
and is mad; why hear ye him Q                   plainly.
21 Others said, These are not the words of   25 Jesus answered them, I told you, and ye
him that hath a devil. 0 Can a devil P open the  believed not: s the works that I do in my Faeyes of the blind?.          ther's name, they bear witness of me.
k Chap. ii. 19. 1Chap. vi. 38; xv. 10; Acts ii. 24, 32. iv. 11; Psa. xciv. 9; cxlvi. 8.-  PChap. ix. 6,7,32, 33. —rActs
m Chap. vii. 43.; ix. 16.-n Chap. vii. 20; viii. 48, 52. ~ Exod. iii. 11. - Or, hold us in suspense..  s Verse 38; Chap. iii. 2.
cheerfully die to expiate the sins of mankind, to the  of the dedication-Or, as EyevETo 6e' ra eyKatvza may
end I may rise again for their justification. No man  be rendered, Now the feast of dedication came on at
taketh it from  me-" This," says Dr. Campbell, Jerusalem: for it does not appear that the preceding
"' can hardly be said with propriety, since he suffered  discourses, from chap. vii. 14, were delivered at this
by the hands of others. The English verb take, feast, but at the feast of tabernacles. Dr. Campbell
does not express the full import of the Greek, atpe, reads, Once, when they were celebrating the feast of
[here used.]  In this place it is evidently our Lord's  dedication, it being winter, as Jesus walked, &c.
intention to inform his hearers, that his enemies This festival, which, according to the meaning of the
could not by violence take his life, if he did not vol- Greek term, might be more properly called the feast
untarily put himself in their power."  Hence he  of renovation, was instituted by Judas Maccabawus,
translates the clause, No one forceth itfrom me, but (1 Mac. iv. 59,) in memory of their pulling down the
I give it up of myself-By my own free act and  altar of burnt-offerings, which had been profaned by
deed; I have power to lay it down, and I have  the Pagans, and building a new one, dedicated to the
power to take it again-I have an original power true God, and of their purifying the temple from the
and right of myself, both to lay it down as a ransom, pollutions and idolatries of Antiochus Epiphanes.
and to take it again after full satisfaction is made for " This restoration of the worship of God was a very
the sins of the whole world. I am able to raise my- joyful event to every religious Israelite; and being
self, from the dead! nay, I can do it as easily as I considered as a new dedication of the temple, great
can die! Nevertheless, I do not lay down my life, regard was paid to the festival instituted in rememnor rise from the dead, without the appointment of brance of it. See Joseph. Antiq., xii. 11. Accordmy Father. In both I act wisely, and agreeably to  ingly, though it was of human institution, our Lord
the divine will.  This commandment-Or, this com- did not scruple being present at it. The Jews celemission, as the word EVTro?7  may be rendered; have  brated this feast for eight days successively, beginI received of my Father-Which I readily execute. ning on the 25th of Casleu. But the latter half of
Our Lord's receiving this commission as a Mediator, that month falling in with the first half of our Deis not to be considered as the ground of his power cember, it was winter, and commonly bad weather
to lay down and resume his life, for this he had in  at this feast. Wherefore, to avoid the inclemency
himself, as having an original right to dispose thereof of the season, Jesus walked in Solomon's portico."
antecedent to the Father's commission. But this  Josephus informs us, that when Solomon built the
commission was the reason why he thus used his temple, he filled up a part of the adjacent valley,
power in laying down his life: he did it in obedience  and built a portico over it toward the east. This
to his Father.                                   was a noble structure, supported by a wall four hunVerses 19-21. There was a division among the  dred cubits high; and continued even to the time
Jews-These sayings of our Lord " affected the  of Albinus and Agrippa, which was several years
minds of the Jews differently, for some of them  after the death of Christ.
cried out that he was possessed and mad, and that   Verses 24-26. Then came the Jews round about
it was folly to hear him; others, judging more im- him, &c. —Here the Jews came and required him
partially of him and his doctrine, declared that his to put them out of doubt, by telling them plainly,
discourses were not the words of a lunatic, nor his whether he was the Messiah or not: Jesus knowing
miracles the works of a devil. Moreover, they asked  that it was not information they were seeking, but an
his enemies if they imagined any devil was able to  opportunity of accusing him to the Romans, as a
impart the faculty of sight to one that was born blind, seditious person, who aspired to be a king, directed
alluding to the astonishing cures which Jesus had  them, as before, to form a judgment of him from his
lately performed."-Macknight.                    actions. Jesus answered, I told you, and ye believed
Verses 22, 23. And it was at Jerusalem the feast not-What our Lord had had been lately saying of hima                                                               599




Tii e Jews accuse                        ST. JOHN.                        Christ of blasphemy.
A.M. 4037.  26 But tye believe not, because   31 ~ Then  b the Jews took up A. M. 4037.
A. I). 33.                                                                            A.D. 33.
ye are not of my sheep, as I said  stones again to stone him.
unto you.                                        32 Jesus  answered  them,  Many   good
27 "My sheep hear my voice, and I know  works have I showed  you from   my Fathemn, and they follow me:                      ther;  for which  of those  works do  ye
28 And I give unto them  eternal life; and  stone me?
x they shall never perish, neither shall any   33 The Jews answered him, saying, For a
pluck them out of my hand.                      good work we stone thee not; but for blasphe29 y My Father, Z which gave them  me, is my, and because that thou, being a man,
greater than all; and none is able to pluck  c rakest thyself God.
thenm out of my Father's hand.                   34 Jesus answered them, d Is it not written in
30 a I and my Father are one.                  your law, I said, Ye are gods?
t Chap. viii. 47; 1 John iv. 6.-u Verses 4, 14.-x Chap.   z Chap. xvii. 2, 6, &c.-a Chap. xvii. 11, 22.-b Chap. viii
vi. 37; xvii. 11, 12; xviii. 9.-Y Chap. xiv. 28.  59.-c Chap. v. 18.-a Psa. lxxxii. 6.
self, (see the preceding verses,) as the good shepherd,  of himself which could possibly be so interpreted,
was equivalent to a declaration of his being the Mes- as this and other expressions were, by all that heard
siah. Besides, he had already performed those mira- our Lord speak. Indeed, his hearers were provoked
cles which were to characterize and distinguish the  to such a degree by what he now said, that they
Messiah, such as cleansing the lepers, giving sight took up stones, and were going to kill him outright,
to the blind, &c.; and if they had but followed the  imagining that he had spoken blasphemy.
dictates of their own rabbis, or of their own unpre-   Verses 32-36. Jesus answered, Many good works
judiced reason, they must have acknowleged that have Ishowed you from my Father —That is, in conhe had sufficiently established his claim to the title  firmation of my mission from my Father I have
of the Messiah.  But ye believe not, because ye are  wrought many miracles, all of a beneficent kind, and
not of my sheep-Because ye do not, will not follow  most becoming the perfections of my Father, who
me: because ye are proud, unholy, lovers of praise, sent me. I have fed the hungry, I have healed the
lovers of the world, lovers of pleasure, not lovers of lame, I have cured the sick, I have given sight to the
God. The reason why ye do not believe in me is blind, I have cast out devils, and I have raised the
not that the proofs of my mission are insufficient, dead: for which of all these are you going to stone
but because ye are not of an humble and teachable  me?  The Jews answered, For a good work we
disposition, free from worldly passions, and willing  stone thee not-We are going to punish thee with
to receive the doctrine that comes from God. Per- death, not for a good work, but for blasphemy; for,
sons of this character easily know, by the nature of though thou art a man, weak and mortal as we ourmy doctrine and miracles, who I am, and conse- selves are, thou arrogantly assumest to thyself the
quently readily believe in and follow me.       power and majesty of God; and by laying claim to
Verses 27-31. Aly sheep hear my voice, &c.-Our the incommunicable attributes of the Deity, makest
Lord still alludes to the discourse he had had before thyself God. This they took to be the plain meanthis festival. As if he had said, My sheep are those  ing of his assertion, that he and the Father were
who, 1st, Hear my voice by faith; 2d, Are known  one. Jesus-Not judging it proper, at that time, to
(that is, approved) by me as loving me; and, 3d, bring the sublime doctrine of his Deity into further
Follow me, keep my commandments, with a believ- debate; answered them, Is it not written in your law
ing, loving heart. And to those who, 1st, Truly I -Or, in those sacred books which you own to be
believe, (observe three promises annexed to three  of divine original, (see Psa. lxxxii. 6,) where it is
conditions,) I give eternal life. He does not say, plain the persons that are spoken of are princes
I will give, but I give. For he that believeth, hath  and magistrates; Isaid, Ye are gods?-" The Jeweverlasting life. Those whom, 2d, I k7now truly to  ish magistrates were God's deputies in an especial
love me, shall never perish, provided they abide in  manner, because the people whom they governed
my love. 3d, Those who follow me, neither men  were his peculiar people, and because, in many
nor devils can pluck out of my hand. My Father-  instances, they were expressly called by him to
Who hath, by an unchangeable decree, given me all undertake the fatigues of government, and had an
that believe, love, and obey, is greater than all in  afflatus, or inspiration of the Spirit, for that end.
heaven or earth, and none is able to pluck them out Thus the high-priests derived their dignity from
of his hand. I and the Father are one-Not by  God, and were possessed of the Urim and Thummim,
consent of will only, but by unity of power, and  by which they inquired of the Lord. When Moses
consequently of nature. Are-This word confutes  chose the seventy elders to assist him in the distribuSabellius, proving the plurality of persons; one-  tion ofjustice, God put his Spirit upon them, and they
This word confutes Arius, proving the unity of na- prophesied, Num. xi. 17. Joshua, who succeeded
ture in God. Never did any prophet before, from  Moses by divine appointment, is said to have been a
the beginning of the world, use any one expression  man in whom was the Spirit, Num. xxvii. 18. Many
600                                                               a




Jesus vindicates himself;               CHAPTER X.                    and many believe on him.
A. M. 4037.  35 If ye called them  gods, e unto  m that the Father is in me, and I in A. M. 4037.
A. D. 33.                                                                             A. D. 33.
whom the word of God came, and the  him.                                          33.
Scripture cannot be broken;                      39 ~ n Therefore they sought again to take
36 Say ye of him fwhom the Father hath sanc- him; but he escaped out of their hand,
tified, and gsent into the world, Thou blas-  40 And went away again beyond Jordan into
phemest; hbecause I said, I am ithe Son of  the place 0 where John at first baptized; and
God?                                           there he abode.
37 k If I do not the works of my Father, be-  41 And many resorted unto him, and said,
lieve me not.                                   John did no miracle; P but all things that John
38 But if I do, though ye believe not me, l be- spake of this man were true.
lieve the works: that ye may know and believe   42 q And many believed on him there.
e Rom. xiii. 1.-f Chap. vi. 27. -g Chap. iii. 17; v. 36, 37;   1 Chap. v. 36: xiv. 10, 11. —m Chap. xiv. 10, l I; xvii. 21.
viii. 42. —h Chap. v. 17, 18; Verse 30.  i Luke i. 35; Chap. n Chap. vii. 30, 44; viii. 59.-..0 Chap. i. 28.-P Chap. iii. 30.
ix. 35, 37.  k Chap. xv. 24.                    q Chap. viii. 30; xi. 45.
of the judges were raised up by God, and had his I do not expect to be credited merely on my own
Spirit. WVhen Saul was anointed, the Spirit of God  affirmation: if I do not such glorious works as could
came upon him, and he prophesied, 1 Sam. x. 6, 10." not be performed by any but a divine agent, believe
-Macknight. If he'(God) called them gods, to me not: but if Ido-If it be apparent that I do such
whom the word of God came-That is, to whom  works, though you believe not me, and are regardGod was then speaking; and the Scripture cannot less of my own testimony in the case, yet, at least,
be broken-That is, nothing that is written therein  believe the works; and let their evidence remove
can be censured or rejected. Dr. Campbell trans- the prejudices you have entertained; that ye may
lates this clause, And if the language of Scripture  know, 4c., that the Father is in me, and I in himis unexceptionable; observing, "Our Lord defends Namely, by such a union as abundantly justifies the
what he had said from the charge of blasphemy, by  expression which seems to give you such peculiar
showing its conformity to the style of Scripture in  offence. In other words, Though ye do not believe
less urgent cases; insomuch, that if the propriety of what I say concerning my personal dignity, on my
Scripture language were admitted, the propriety of own authority, you ought to believe it on account
his must be admitted also."  "This," adds he, "is of my miracles, which are plainly of such a kind,
one of those instances wherein, though it is very  that it is impossible for any deceiver to perform
easy for the translator to discover the meaning, it is them; they are the works of God himself, and therevery difficult to express it in words which shall fore you ought to consider them as such.  Thereappear to correspond to those of his author."  Say  fore they sought again to take him-For this defence
ye of him wohom the Father hath sanctified-Hath  was so far from pacifying them, that they were
set apart for the great work of redeeming and  rather the more enraged at him through it. But he
saving the human race; and sent into the world-  escaped out of their hand-Withdrew himself, as he
For that purpose; Thou blasphemest, because I had done before, in an extraordinary manner.  See
said, I am the Son of God?-If the Scripture, which  chap. viii. 59; Luke iv. 30.
cannot err, gives the title of gods to mortal and sin-   Verses 40-42. And, presently departing from
ful men, why should you reckon guilty of blasphemy, Jerusalem, he went again beyond Jordan- Into
me, whom the Father hath sanctified, and sent into  Perea, a country for the most part desert and rocky;
the world on so grand a design, because I assume to  the place where John at first baptized-Called
myself a title which so justly belongs to me, namely, Bethabara, chap. i. 28; and there he abode —Probathat of the Son of God? Some set the argument in bly till he came into Judea, to raise Lazarus from
another light, thus: If they, to whom the word of the dead, that being the next particular mentioned
God, and the revelation of his will came, are called  by this evangelist. If so, the time of his abode in
gods in Scripture, how dare you say to the Word  these parts must have been considerable: and, as
of God himself, by whom all the various revelations appears from what follows, was not spent there in
of the divine will have been made to men; how  vain. For many of the inhabitants of that place,
dare you say to such a person, on such an occasion, who had been formerly acquainted with John the
Thou blasphemest! Jesus, it must be observed, Baptist, and remembered the strong and repeated
was charged here by the Jews with ascribing divinity  testimonies which he hiad borne to Jesus, resorted
to his human nature; and in reply to this he shows, unto him-To attend his ministry; and said, John
that, calling himself the Son of God, did not imply  did no miracle —For it seems John was not endued
that, and that his works proved such a union of the with the power of working miracles, that the authohumnan nature with the divine as he had before  rity of Jesus might be more conspicuous and unasserted, than which no answer could have been  questionable; but all things that John spake of this
more wise and pertinent.                        man were true-The character which John gave of
Verses 37-39. If  do not the works of my Father, one that was to come after him, is completely veri&c.-When I claim the character of the Son of God, fled by the doctrine and miracles of this person.
a                                                               601




Jesus is informed of the                     ST. JOHN.                           sickness of Lazarus.
And many believed on him there-Believed him to lexcellent purposes, while he himself was moulderbe the Messiah, the Son of God. And thus they  ing in his tomb. And what can a faithful minishappily improved this season of Christ's recess  ter account a greater happiness, or more earnestly
among them, as the means of their instruction, desire, than that, even while he is dead, he may
and establishment in piety. Thus we see the tes- yet speak for the honour of Christ, and the salvation
timony of John the Baptist was recollected to  of souls?
CHAPTER XI.
(1,) Christ is informed of the sickness of his friend Lazarus, of Bethany, but delays going' thither till he was dead, 1-16.
(2,) Some days after his death, he determines to go again into Judea, though against the persuasion of his disciples, and
visits and confers with Lazarus's sisters, 17-32. (3,) After weeping, and the removal of the grave-stone, and after
solemn thanksgiving to his Father, he raises Lazarus from the dead, though he had been buried four days, 33-46.
(4,) The chief priests and rulers, being informed of the resurrection of Lazarus, by the advice of Caiaphas, agree that it
was necessary he should be put to death, and from that time consult to carry their design into execution, 47-53. (5,) Jesus
retires to Ephraim, a city near the wilderness, and the priests and Pharisees issue an order for apprehending him, 54-57.
A. M. 4037. NOW   a certain  man  was sick,  Lord, behold, he whom  thou lovest is A. M. 4037.
A. D. 33.                                                                                     A. D. 33.
a named  Lazarus, of Bethany,  sick.
the town of a Mary and her sister Martha.             4 When Jesus heard that, he said, This sick2 (b It was that Mary which anointed the  ness is not unto death, e but for the glory of God,
Lord with ointment, and wiped his feet with  that the Son of God mnight be glorified thereby.
her hair, whose brother Lazarus was sick.)            5 Now  Jesus loved Martha, and her sister,
3 Therefore his sisters sent unto him, saying,  and Lazarus.
a Luke x. 38, 39.  b Matt. xxvi. 7; Mark xiv. 3; Chap. xii. 3.      c Chap. ix. 3; Verse 40.
NOTES ON CHAPTER XI.                      was the person who anointed  Christ in Luke,
Verses 1, 2. Now a certain man was sick, named  which appears rather to be there described as the
Lazarus-While Jesus was on the other side of  action of a woman of Nain, where Christ restored
Jordan, whither he had retired when he left Jerusa- the widow's son to life. See note on Luke vii. 37,
lem, a particular friend of his, called Lazarus, fell and viii. 2.
sick of a very dangerous disorder, at the village of    Verses 3-6. Therefore his sisters-Observing his
Bethany, near Jerusalem.  The town of'Mary, and  sickness was of a dangerous kind, and therefore
Martha, Lazarus's sisters-It is probable Lazarus  being full of concern for him, knowing where Jesus
was younger than his sisters, Bethany being named  was, thought proper to send him word of it; for they
their town, and Lazarus being mentioned after them, firmly expected that he, who had cured so many
verse 5. Ecclesiastical history informs us, that Laza-  strangers, would willingly come and give health to
rus was now thirty years old, and that he lived thirty  one whom he so tenderly loved. HWhen Jesus heard
years after Christ's ascension.  It was that Mary  this he said, This sickness is not unto death, but for
who afterward anointed the Lord.with ointment —  the glory of God-The event of this sickness will
See chap. xii. 3; and Matt. xxvi. 7. Some coin-  not be death, in the usual sense of the word, a final
mentators have supposed that this refers to the story  separation of his soul and body; but a manifestation
related by Luke, chap. vii. 37, &c.; and have argued  of the glorious power of God, and a confirmation of
from  thence, that Mary Magdalene, whom  they ii the doctrine and mission of his Son. Dr. Campbell
think to be the person there described, as a woman  renders the clause, will not prove fatal, observing
that was a sinner, was the same with this Mary, the l that this reading gives the full import of the Greek
sister of Lazarus. But it seems much more proba-  expression, ac e-e, ~rpor iavarov, and at the same time
ble that John himself should mention the fact that  preserves the ambiguity intended. Now Jesus loved
he has here referred to, which, if he has done at all, Martha and her sister, &c.-That is, he loved them
it must be that which he relttes chap. xii. 3, &c., with a peculiar affection, on account of their unfeignwhere there can be no doubt that the person who: ed piety toward God, their friendship and affection
performed this instance of respect to Christ was  toward one another, and their faith in him  as the
Mary the sister of Lazarus, who was of Bethany, Messiah, and had often visited them, and lodged at
and therefore must be different from Mary Magda- their house. And, in consequence of his peculiar
lene, who was of Magdala, a town of Galilee, at a  love to them, he was determined to conduct himself
considerable distance.  Nor is there any ground  toward them, in their present trying circumstances,
from  Scripture to conclude, that Mary Magdalene  in such a manner as he knew would be most for
602                                                                     a




Jesus determines to go                 CHAPTER XI                            again into Judea.
A. M. 4037.  6 When  he had heard therefore  Jews of late sought to stone thee; A.M. 4037.. D. 33. that he was sick, d he abode two  and goest thou thither again               A. D. 33.
days  still in  the  same  place  where  he   9 Jesus answered, Are there not twelve hours in
was.                                            the day? f If any man walk in the day, he stum7 Then after that saith he to his disciples, bleth not, because he seeth the light of this world.
Let us go into Judea again.                       10 But g if a man walk in the night, he stum.
8 His disciples say unto him, Master, e the  bleth, because there is no light in him.
dChap. x. 40.  e Chap. x. 31.                   f Chap. ix. 4.-  g Chap. xii. 35.
their final advantage, though it might, for a while, be  thee, &c.-It seems the attempts which the inhabitan occasion of greater affliction to them.  When he  ants of Jerusalem lately made upon their Master's
heard therefore that he was sick —Instead of making  life had frightened them exceedingly. Jesus anall possible haste to go to him, and without declaring severed, Are there not twelve hours in the day?he had any thoughts of going; he abode two days  The Jews always divided the space from sunrise to
still-On the other side of Jordan; and in the same  sunset, whether the days were longer or shorter,
place where he was before-This he did not only  into twelVe parts, so that the hours of their day were
though he loved them, but because he loved them. all the year the same in number, though much
He loved them, and therefore he designed to do  shorter in winterthaninsummer. If any man walk
something great and extraordinary for them; to work  in the day, he stzlmbleth not -s the hours of the
such a miracle for their relief, as he had not wrought day are appointed for the various works necessary
for any of his friends. If he had gone immediately, for human life, and as he who travels in the dayand had arrived at Bethany while Lazarus was still time needs not be afraid of stumbling, because he
alive, and had cured his sickness, he would have  has the sun, the light of this world, to show him his
done no more for him than he had done for many; way; even so the man who has a season allotted
if he had come to him, and raised him when he was him for performing God's work, and at the same
but just dead, he would have done no more than he  time the light of God's word showing him what it
had done for some; but deferring his relief so long, is, and the divine call requiring him to engage in it,
he had an opportunity of doing more for him than  needs not be afraid of any danger he exposes himhe had done, or ever should do, for any other. Ob- self to in performing it, God, whom he serves, being
serve, reader, God hath gracious intentions even in  always able to preserve him. Jesus, however, inhis apparent delays. See Isa. liv. 7, 8. Christ's tended this to be applied to himself, as if he had
friends at Bethany were not out of his thoughts, nor said, So there is such a space, a determinate time,
was his affection to them lessened, though when he  which God has allotted me: during that time I stumheard of their distress he made no haste to give  ble not, how many snares soever may be laid for me.
them relief. "His lingering so long after their mes- But if a man swalk in the night-If a man undersage came, did not proceed from want of concern  take God's work at an improper season, without a
for his friends, but happened according to the coun- divine call requiring him to undertake it, or without
sels of his own wisdom. For the length of time  understanding the will of God and his duty: if he
that Lazarus lay in the grave put his death beyond  has not light from God, through his word and Spirit;
all possibility of doubt, and removed every suspicion  and if Divine Providence does no longer protect him;
of a fraud, and so afforded Jesus a fit opportunity of he stumbleth-He may be justly afraid of the dandisplaying the love he bare to Lazarus, as well as ger to which he exposes himself: he will fall into
his own almighty power, in his unquestionable  error, sin, and misery. Because there is no light in
resurrection from the dead. It is true, the sisters him-Or rather, in it, as ev aVTC, should be transwere thus kept a while in painful anxiety, on account lated, referring to the noun, Icosu/, world, in the
of their brother's life, and in the conclusion were  end of the preceding verse. For his stumbling in
pierced with the sorrow of seeing him die. Yet they  the night is occasioned by the want of that which
would think themselves abundantly recompensed  prevents his stumbling in the day, namely, light, the
by the evidence accruing to the gospel from this  sun not being above the horizon. Dr. Campbell,
astonishing miracle, as well as by the inexpressible  however, thinks that, in it, or, in him, is better omitsurprise of joy which they felt, when they received  ted in English, where it would encumber rather than
their brother again from the dcad."              enlighten the expression. He therefore reads, He
Verses7-10. Thenafterthat-Namely,onthethird  stumbleth because there is no light. "By these
day; he saith, Let us go into Judea again —When  words," says Cocceius, "our Lord reminds his discithe proper time for setting out for Bethany was ples that he was the light of the world, and that as
come, Jesus desired his disciples to accompany  long as he was in the world he must necessarily
him  into Judea.  But they expressed some un- shine; and that there was no danger if they walked
willingness to undertake the journey; not ima- with him; he also hints hereby the stated time fixed
gining that it was proposed on Lazarus's account, for him to be in the world, and the consequent darkwhom they supposed out of danger, because Jesus ness of those who should reject his light, and not
had said of his sickness, that it was not unto death. walk in it, which they should enjoy always, who
His disciples say, The Jews of late sought to stone  obeyed his word and followed his example."
603




Jesus tnforms his disciples             ST. JOHN.                    that Lazarus was dead.
A. M. 4037. 11 These things said he: and after not there, to the intent ye may be- A. M. 4037.
A. D.    that he saith unto them, Our friend  lieve; nevertheless, let us go unto him. A.D. 33.
Lazarus hsleepeth; but I go that I may awake   16 Then said Thomas, which is called Didyhim out of sleep.                             mus, unto his fellow-disciples, Let us also go,
12 Then said his disciples, Lord, if he sleep, that we may die with him.
he shall do well.                               17 Then when Jesus came, he found that he
13 Howbeit Jesus spake of his death: but had lain in the grave four days already.
they thought that he had spoken of taking of   18 (Now, Bethany was nigh unto Jerusalem,
rest in sleep.                                 l about fifteen furlongs off:)
14 Then said Jesus unto them plainly, Laza-   19 And many of the Jews came to Martha
rus is dead.                                   and Mary, to comfort them  concerning their
15 And I am glad for your sakes that I was brother.
h Deut. xxxi. 16; Dan. xii. 2; Matt. ix. 24; Acts vii. 60; 1 Corinthians xv. 18, 51. —1 That is, about two miles.
Verses 11-13. These things said he-To silence recovered him, your faith in me, as the Messiah,
their objections, and prepare their minds for what must have wanted that great'confirmation which it
he yet concealed; and after that, as he perfectly  shall soon receive. Nevertheless-Although he be
kifew what had passed at Bethany, though so many  dead, or, therefore, as the particle aZ~a is llsed,
miles distant from it, he saith, Our friend Laza- Acts x. 20; and xxvi. 16; let us go unto him-To
rus sleepeth-This, it is probable, he spoke just Bethany, where he lies dead. Then said Thomnas,
when he died. Sleepeth-Thus our Lord speaks, which is called Didymus-Thomas in Hebrew, as
partly out of tenderness to his apostles, as being least Didymus in Greek, signifies a twin; Let us also go,
shocking when he spoke of so dear a friend; and  that we may die with him-With Jesus, whom he
partly because the death of good men is only sleep, supposed the Jews would kill. It seems to be the
in the language of heaven. But the disciples did language of despair. "Thus," as Dr. Lardner has
not yet understand this language. And the slowness  remarked, "Jesus, who could have raised Lazarus
of our understanding in divine things causes the from the dead without opening his lips, or rising
Scripture often to descend to our barbarous manner from his seat, leaves the place of his retirement beof speaking. But Igo that I may awake him out yond Jordan, and takes a long journey into Judea,
of sleep-Referring to that raising him from the where the Jews lately attempted to kill him. The
dead, which he intended quickly to effect. Mr. reason was, his being present in person, and raising
Blackwall, in his Sacred Classics, (vol. i. page 297,) Lazarus to life again, before so many witnesses at
mentions the manner of speaking used here by our Bethany, where he died, and was well known, would
Lord, as an instance of his great modesty, as he does be the means of bringing the men of that and future
not immediately say, " He is dead, and I go by my  ages to believe in him and his doctrine, which is sG
almighty power to burst the bonds of the sepulchre, well fitted to prepare mankind for a resurrection to
and to command him back to life again;" but, eternal life, an admirable proof and emblem of which
avoiding all parade and ostentation, he chooses the he gave them in this great miracle."
most simple and humble expression that can be   Verses 17-19. When Jesus came, he foundthought of. Then said his disciples-Not appre- When Jesus and his disciples were come nigh to
hending his meaning; Lord, if he sleep, he shall do Bethany, they were told by some of the inhabitants,,well-Understanding his words in a literal sense, whom, it seems, they met accidentally, that Lazarus
they replied that they took his sleeping as a symptom  had been buried four days. Therefore, as a day or
of his speedy recovery; and by so saying intimated  two must have been spent in making preparation
that there was no need of their going into Judea on  for the burial, he could not well be less than five
Lazarus's account. Howbeit Jesus spake of his days dead when Jesus arrived. Now Bethany —The
death-But the real meaning of what Jesus said place where Lazarus had lived; was nigh unto Jeruwas, that Lazarus was dead, though his words were salem, about fifteen furlongs off-Or somewhat
such that the disciples understood him as speaking  less than two miles: so that he was well known in
of natural sleep.                             the city, had many friends there; and many of the
Verses 14-16. Then said Jesus plainly-That he Jews, who dwelt there, came to Martha and Marymight not hold them any longer in suspense, or per- When the funeral was over; that they might comfort
mit them to remain under a mistake; Lazarus is them-In their trouble for the loss of their brother.
indeed dead: and-As I could not have permitted  "The evangelist mentions the vicinity of Bethany
this to have happened in my presence, I am glad  to Jerusalem, and speaks of the company of friends
for your sakes-That your faith may be more fully  that were with the two sisters, to show that by the
confirmed, by a further remarkable display of my  direction of Providence this great miracle had many
divine power; that I was not there-That I was not witnesses, some of whom were persons of note, and
in Judea before he died; for had I been there, and inhabitants of Jerusalem."
604                                                            a




Jesus goes to Bethany, and              CHAPTER XI.                 visits the sisters of Lazarus.
A. M. 4037.  20 Then Martha, as soon as she i thou wilt ask of God, God Will give A. M. 4037
heard that Jesus was coming, went it thee.
and met him: but Mary sat still in the house.   23 Jesus saith unto her, Thy brother shall
21 Then said Martha unto Jesus, Lord, if  rise again.
thou hadst been here, my brother had not died.  24 Martha saith unto him, k I know that he
22 But I know that even now, i whatsoever shall rise again in the resurrection at the last day.
i Chap. ix. 31.                            k Luke xiv. 14; Chap. v. 29.
Verses 20-22. Then Martha, &c.-Jesus was no  do as seemeth him good. And let it comfort us to
sooner come into the neighbourhood, but presently  be assured, when we are in doubt what to pray for,
the news of his approach was brought to the af- that our great Intercessor knows what to ask for us,
flicted family, that had so long impatiently desired  and is always heard. But we have in this latter
to see him. Martha, therefore, immediately went sentence, uttered by Martha on this occasion, a furout; and, being told what way he was coming, ther proof, as of the strength, so also of the weaksoon met him: but Mary sat still in the house —  ness of her faith: she believed Jesus could obtain
Probably not hearing of his coming: for Martha, of God by prayer whatever he should think fit to
overjoyed at the news of his approach, did not take  ask, even the restoration of her brother to life,
time to tell her sister of it, but went out in all haste. though he had been so many days dead, but she did
Her intention, no doubt, was to welcome him; but not believe that he himself could raise him; forgetbeing in an excess of grief, the first thing she  ting, or not considering, that he had life in himself,
uttered was a complaint that he had not come  yea, was the Prince of life and Conqueror of death.
sooner, saying, Lord, if thou hadst been here, my  She founded her hopes of her brother's resurrection,
brother'had not died-In which words she shows so far as she entertained any hopes of so wonderful
both the strength and weakness of her faith. 1st, The  an event, not on Christ's own power, but on the
strength of it, in that she believed Christ's power power of God, to be exerted at his intercession.
was such, that though her brother's sickness was   Verses 23, 24. Jesus-Beholding her distress with
very grievous, yet he could have cured it, and so  a compassionate concern; saith unto her, Thy brohave prevented his death; and that his goodness ther shall rise again-Martha, in her complaint,
was such, that if he had been present, and seen  looked back, reflecting with regret that Christ had
Lazarus in his extreme illness, and his dear rela- not come before her brother's death, and thinking,
tions all in tears about him, he would have had  if he had, her brother would have been now alive.
compassion, and have prevented so sad a breach  And we are very apt, in such cases, like her, to add
upon the peace and comfort of the family. 2d, Her to our trouble, by fancying what might have been,
words show also the weakness of her faith; for she  if we had taken other measures or used other means,
limits the power of Christ in saying, If thou hadst had employed certain physicians, or administered
been here; whereas she ought to have known that some particular medicines. But, alas! what use is
Christ could cure at a distance, and that his gra — there in such reflections, when God's will is done,
cious operations were not confined to his bodily  and our duty is to submit to it?  Christ directs
presence. She reflects likewise on the wisdom and  Martha, and us in her, to look forward, and to think
kindness of Christ, because he had not hastened to  what shall be, for that yields sure comfort: Thy.them when they sent for him, intimating that by  brother shall rise again. Here observe, 1st, This
delaying to come, she thought he had neglected to  was true of Lazarus in a sense peculiar to him; he
save her brother's life. She, however, corrects and  was now immediately to be raised. Christ, howcomforts herself with the consideration of the pre- ever, does not say this in express words, much less
vailing interest which Christ had in heaven, adding, that he himself should effect his:iosurrection, (for
But I know that even now-Though he be dead; humility was a distinguishing trait in his character,)
whatsoever thou wilt ask of God-Whatsoever thou  but, for the further trial of her faith and patience,
shalt think proper to ask; God will give it thee — he speaks ambiguously, and leaves her in uncerWill assuredly grant thy request, how great soever tainty whether he should be raised presently, or not
the favour may be which thou askest: thus intima- till the last day. 2d, It is applicable to all the saints,
ting, that she believed his prayer might yet restore and the future resurrection. And it is surely matter
her brother to life. She has not courage, however, of comfort to us, when we have buried our godly
to ask Jesus that he would pray to his Father for friends and relations, to believe and consider that
such an extraordinary exertion of divine power to they shall rise again; and that, as the soul at
be displayed on their behalf, there having yet been  death is pot lost, but gone before, so the body is not
no precedent of any one being raised who had been  lost, but laid up. Let us think we hear Christ sayso long dead: but, like a modest petitioner, she ing, Thy father, thy mother, thy wife, thy husband,
humbly recommends their case to the wise and  thy child, shall rise again; these dry bones shall
compassionate consideration of Jesus. Thus when  live! Martha-Not daring to understand him in a
are know not what in particular to ask, or expect, sense that favoured her wishes, namely, that he
et us, in general, refer ourselves to God; let' him  should be raised immediately; said, I know that he
a                                                              6O(




Jesus declares himself to be               ST. JOHN.                  the resurrection and the life.
A. M. 4037. 25 Jesus said unto her, I am'the resur-   26 And whosoever liveth, and be- A. M. 4037.
A. D. 33.                                                                                A. D. 33.
-A.D. 33 rection, and mthelife: hethatbelievethatbe   lieveth in me, shall never die.  Bein me, though he were dead, yet shall he live: lievest thou this?
-Ch. v. 21; vi. 39,40,44. —- Ch. i. 4; vi. 35; xiv. 6; Col. iii. 4; 1 John i. 1, 2; v. 11.-  nChap. iii. 36; 1 John v. 10, &c
shall rise again at the last day-Though the doc- but, ere long, his reanimated body shall be again
trine of a general resurrection was to have its full united to that soul; and even at present I can loose
proof from Christ's resurrection, yet, as it had been  the bonds of death, and though thy brother now is
revealed in the Old Testament, she firmly believed  holden by them, I can recall him when I please.
it, as the pious Jews in general did, Acts xxiv. 15; Observe well, reader, to whom  this promise is
yet she seems to think this doctrine not so important, made; namely, to them that believe in Christ Jeor calculated to comfort mourners on the death of sus, to them that consent to, and confide in him, as
their relatives, as it really was. For her words  the only Mediator of reconciliation and of interseem to imply, Though I know he shall rise again  course between God and man; that receive the reat the last day, yet that affords us but little support cord God has given in his word concerning his
now, in the distressing bereavement that we have  Son; who sincerely comply with it, and answer all
experienced: as if the blessing of a resurrection to  the great and gracious intentions of it. Both the
eternal life were not of much greater importance, promise and the conditions are further explained in
and much more replete with comfort to a truly  the next verse.
pious person, than any recovery from sickness, or    Verse 26. And whosoever liveth-That is! 1st, A
restoration to temporal health or life, in this present natural life; whosoever lives in this world, whether
world of trial and trouble. Alas! that we should  he be Jew or Gentile, and wherever, in whatever
be so weak and foolish, as to suffer present, sensible  country or age he lives; and believeth-That is,
things, to make a deeper impression upon us, both  believeth while he liveth in this world, while he is
of grief and joy, than those spiritual and eternal here, in this state of probation; for, after death, it
things which are the great objects of faith and hope! will be too late to believe. Or, 2d, Whosoever beI know that he shall rise again at the last day-   lieveth, and liveth a spiritual life, and continues to
And is not that sufficient? She seems not to think  believe, that he may continue so to live. For he
it is. Thus, by our discontent under our present that lives and believes, is he that lives by faith, a
trials, we greatly undervalue our future expecta- faith that influences his conversation: he that, by
tions, and put a slight upon them, as if they were  faith, is born again to a heavenly, holy, and divine
not worth regarding.                              life; to whom, to live is Christ, and whose life is
Verse 25. Jesus said, I. am the resurrection-  continually derived from Christ. Such a one shall
The author and cause of the resurrection of the  never die-A promise this which ensures a blessed
dead; and the life-The source of life, natural, spi- immortality, 1st, To the soul: he who, being united
ritual, and eternal; of the living, both in the pre- to Christ by faith, lives a spiritual life by virtue of
sent world and in the world to come. Martha be- that union, shall never die; his spiritual life shall
lieved that in answer to his prayer God would give  never be extinguished, but perfected in eternal life.
any thing; but he would have her to know that by  For, as the soul, being in its nature spiritual, is
his power he could effect any thing. Martha be- therefore immortal; so, if by faith it live here a
lieved a resurrection to take place at the last day; spiritual life, consonant to its nature, its felicity
but Christ tells her he had now the power whereby  shall be immortal too. And there shall be no interit should be effected lodged in his hands: from  ruption of its life, as there is of the life of the body.
whence it was easy to infer, that he who could  The body indeed dies, or sleeps rather, but not for
raise the world of men that had been dead many  ever, as the original expression here used, se u aroages, could, deibtless, raise one man that had been  aavy, etc'ov alova, applied to it, is rendered by
dead only a few days. Observe, reader, it ought to  some.  For, 2d, This promise ensures future life
be a source of unspeakable comfort to us, that and happiness to it also. All the difficulties that
Christ is the resurrection and the life, and that he  attend the state of the dead are here overlooked by
will be such to us, if we be his true disciples.' A  our Lord, and made nothing of, while he speaks of
resurrection is a return to life, and Christ is the au- himself as the resurrection and the life. Though
thor of that return. We profess, in the Creed, to  the body be dead because of sin; though the senlook for the resurrection of the dead, and the life  tence of death passed upon it be just; though the
of the world to come. Let us remember, then, that effects of death be dismal; though the bands of
Christ is the author and principle of both; and that death be strong; though the body be not only dead,
our hope of both must be built on him. Jesus pro- but putrefied; though the scattered dust be so mixed
ceeds: He that believeth in me-With a faith over- with common dust, that no art of man can distincoming the world, (1 John v. 4, 5,) and purifying  guish, much less separate them; yet we are sure it
the heart; (Acts xv. 9;) though he were dead-Or, shall live again. Christ asks Martha, Believest thou
though he should die, as Kav awoaavv is properly ren- this? —Canst thou take my word for it, and rely
dered; yet shall he live-Not only shall his soul sur- firmly on its accomplishment?  Reader, when we
vive the death of his body, and continue immortal, hear the word of Christ concerning the great things
606                                                                a




Jesus confers with Martha and Mary,    CHAPTER XI.                and comforts them tn Irouoee.
A. M. 4037.  27 She saith unto him, Yea, Lord: the house, and comforted her, when A. M. 4037.
A.D. 33.                                                                              A.D. 33.
~ I believe that thou art the Christ, they saw Mary, that she rose up hastithe Son of God, which should come into the  ly, and went out, followed her, saying, She goworld.                                          eth unto the grave to weep there.
28 And when she had so said, she went her   32 Then when Mary was come where Jesus
way, and called Mary her sister secretly, say- was, and saw him, she fell down at his feet,
ing, The Master is come, and calleth for thee.  saying unto him, q Lord, if thou hadst been
29 As soon as she heard that, she arose quick- here, my brother had not died.
ly, and came unto him.                           33 When Jesus therefore saw  her weeping,
30 Now Jesus was not yet come into the town, and the Jews also weeping which came with
but was in that place where Martha met him.  her, he groaned in the spirit, and 2was troubled,
31 P The Jews then which were with her in   34 And  said, Where have ye laid  him 
o Matt. xvi. 16; Chap. iv. 42; vi. 14, 69.  P Verse 19. — q Verse 21..2 Gr. he troubled himself.
of the other world, we should seriously ask our- she and her companions should likewise have the
selves, Do we believe this?  This truth in particu- honour and comfort of being present at the stupenlar; this, which is attended with so many difficul- dous miracle which he was about to perform. As
ties; this, which is suited to my case?  Doth my  soon as she (Mary) heard that, she arose quickly,
belief of it realize it to me, and give my soul an as- and came unto him-Without speaking a word to
surance of it? so that I can say, not only this I be- the company of friends, who, because she was of a
lieve, but thus I believe. Martha's mind was occu- softer disposition than her sister, paid a special atpied with the idea of her brother's being raised to  tention to her grief; remaining with her in the house
life in this world; before Christ gave her hopes of after Martha was gone out, and when she went out
that, he directed her thoughts to another life, and  following her, lest she should be going to the grave
another world. As if he had said; That is of com- to weep there. In consequence of this, they were
paratively little importance, but believest thou this naturally led to be eye-witnesses of all that followed.
that I tell thee concerning a future state? The When Mary came to Jesus, being greatly affected at
crosses and comforts of this present time would not the sight of him in the present circumstances of their
miake half that impression upon us which they do, distress, she fell down at his feet-As one overif we did but believe the things of eternity as we  whelmed with sorrow, and with many tears, (as apought.                                          pears, verse 33,) expressed herself as Martha had
Verse 27. She saith, Yea, Lord-I am fully per- done before; Lord, if thou hadst been here, &c.suaded of the truth of thy declaration; for I believe For they had often said this to one another. She
that thou art the Christ, &c.-Here we have Mar- was so overcome with grief that she could utter no
tha's good confession, the same with that for which  more. She had sat at Christ's feet to hear his word:
Peter was commended, Matt. xvi. 16, 17, where see but now she is at his feet on a different errand. Such
the notes. Dr. Campbell reads, I believe that thou  are the changes in human life!  Observe, reader,
art the Messiah, the Son of God, he who cometh into  those that in a day of peace place themselves at
the world; observing that the passage contains three  Christ's feet, to receive instruction from him, may
titles, which should be distinctly marked as three  with confidence and comfort cast themselves at his
different denominations, or descriptions, by which  feet in a day of trouble, with hope of finding favour
the same great personage was distinguished; and  with him.  When Jesus saw her weeping, &c.that the last two of them are improperly compound- When he beheld Martha and Mary, and their comed into one in our translation. He observes, also, panions around him, all in tears, the tender feelings
that the last-mentioned title is not properly, he who  of love, and pity, and friendship moved him in a
should come, but, he who cometh. By replying, that high degree; for his compassionate heart could not
she believed him to be the promised Messiah, Mar- contemplate the distress of the two affectionate sistha intimated that she confided implicitly in every  ters, and that of their friends, without having a deep
thing he said, and that there was no instance of share in it. He therefore groaned in spirit, and
power whatsoever, which he was pleased to claim, was troubled-Greek, erapafev eavrov, he troubled
that exceeded her belief. Probably she began to  himself: an expression, both elegant and full of the
entertain some confused expectation of her brother's highest propriety. For (as Bengelius observes) the
immediate resurrection; although afterward, when  affections of Jesus-were not properly passions, but
she considered the greatness of the thing more de- voluntary emotions, which were wholly in his own
liberately, many doubts arose in her mind concern- power. And this tender trouble which he now volmg it, verse 39.                                untarily sustained, was full of the highest order and
Verses 28-35. When she had so said-When she  reason. And-That he might keep them  in sushad testified her faith, as in the preceding verse; she pense no longer, but, going to the grave, might give.went and called Mary —Jesus having inquired for them immediate relief, by bringing him to life -again;
her, as is implied in the next words, designing that he asks, Where have ye laid him? —He knew where
a                                                              607




Jesus commands the stone                 ST. JOHN.                  to be taken from the grave.
A. M. 4037. They say unto him,. Lord, come and that even this man should not have A. M. 4037
A. D. 33.                                                                            A. D. 33.
see.                                  died?
35 r Jesus wept.                                38 Jesus therefore again groaning in himself,
36 Then said the Jews, Behold how he loved  cometh to the grave. It was a cave, and a stone
him!                                            lay upon it.
37 And some of them said, Could not this man,   39 Jesus said, Take  ye  away the stone
8which opened the eyes of the blind, have caused  Martha, the sister of him  that was dead
r Luke xix. 11.                                 s Chap. ix. 6.
he was laid, and yet asks, because, 1st, He would  divine power is always directed in its operations by
thus express himself as a man, even then, when he divine wisdom, not merely according to his will,
was going to exert the power of God; non nescit but according to the counsel of his will, wherein it
sed quasi nescit, saith Austin here, he was not igno- becomes us to acquiesce. If Christ's friends, whom
rant where he was laid, but he speaks as if he were he loves, die; if his church, which he loves, be perignorant. 2d, He would thus divert the grief of secuted and afflicted, we must not impute. these
his mourning friends, by raising their expectation  things to any defect, either in his power or love, but
of his doing something great.  They say; Lord, conclude that he permits them to happen, because
come and see-Perhaps indulging some uncertain  he sees it to be for the best that they should. Jesus
hope of what was afterward done. Jesus wept-  soon showed these whisperers, by raising Lazarus
In remembrance of the dead, and out of sympathy  from the dead, that he could have prevented his
with the living, as well as from a deep sense of the  death, but therefore did not, because he would glomisery which sin had brought upon human nature. rify himself the more by doing a greater work than'"In this grief of the Son of God," says Macknight, curing his disorder. So hard, however, were the
" there was a greatness and generosity, not to say  hearts of many of these Jews, that, notwithstanding
an amiableness of disposition, infinitely nobler than  the great miracle which they were now about to see
that which the Stoic philosophers aimed at, in their Jesus perform, they would persist in their infidelity
so much boasted apathy."                        still. And Jesus, who knew the discourses which
Verses 36, 37. Then said the Jews, Behold how  they now held among themselves in private concernhe loved him-They seem to wonder he should have  ing him, being likewise fully acquainted with their
so strong an affection for one to whom he was not obstinacy, and foreseeing the miseries in which
related, and with whom he had not had a long ac- their unbelief would involve them, was still more
quaintance, having spent most of his time in Galilee, afflicted, and groaned again in himself as he went
at a great distance from Bethany. It becomes us, to the grave.
according to this example of Christ, to show ourlove    Verses 38-40. It was a cave, and a stone lay
to our friends, both living and dying. We must sor- upon it-Or, as Dr. Campbell reads, shut up with a
row for our brethren that sleep in Jesus, as those  stone. The graves of the common people probably
that are full of love, though not void of hope; for were digged like ours, but persons of distinction
though our tears profit not the dead, they embalm  were, as with us, interred in vaults. So Lazarus
their memory. Christ's tears, at the grave of Laza- was; and such was the sepulchre in which Christ
rus, were indications of his particular love to him; was buried. See note on Matt. xxvii. 60. Probably
but he has given proofs, no less evident, of his love this custom was kept up among the Jews in imitato all the saints, in that he died for them. Did these  tion of the patriarchs, Abraham, Isaac, and Jacob,
Jews, when they saw him shedding tears over the  and their wives, except Rachel, being buried in the
dead body of Lazarus, say, See how he loved him,?  cave of Machpelah, Gen. xlix, 29-31. These caves
How much more reason have we. for whom he laid  were commonly in rocks, which abounded in that
down his life, to say, See how he loved us! And  country, either hollowed by nature, or hewn by art.
some said, Could not this man, &c.-" Some of them, And the entrance was shut up with a great stone,
however, interpreted this circumstance to his disad- which sometimes had a monumental inscription.
vantage; for, according to their mean way of judg- Jesus said, Take ye away the stone-Our Lord,
ing, they fancied that he had suffered him to fall un- says Bishop Hall, " could with infinite ease have
der the stroke of death for no other reason but want commanded the stone to roll away of itself, without
of power to rescue him. And, thinking the miracle, employing any to remove it; but he judiciously
said to have been wrought on the blind man during  avoided all unnecessary pomp and parade, and minthe feast of tabernacles, at least as difficult as the  gled all the majesty of this astonishing miracle with
curing of an acute distemper, they called the former the most amiable modesty and simplicity."' Besides.
in question, because the latter had been neglected. he thus removed the minutest suspicion of fraud, for
If, said they, he has really opened the eyes of the  they who removed the stone would, from the putreblind, might he not have preserved this man from  fled state of the body, have sufficient evidence that
death?". Thus, when he was dying, because he did  it was there, dead; while all who were present
not save himself and come down from the cross, might, and no doubt did, see it lying in the sepulthey concluded he could not; not considering that chre when the stone was removed, before Jesus
608                                                              a




Jesus, after praying to his Father,    CHAPTER XI.               raises Lazarus from the dead.
A. M. 4037. saith unto him, Lord, by this time  I thank thee that thou hast heard A.M. 4037.
A. D. 33.                                                                            A. D. 33.
he stinketh: for he hath been dead  me:
four days.                                       42 And I knew that thou hearest me always:
40 Jesus saith unto her, Said I not unto thee, but u because of the people which stand by, I
that if thou wouldest believe, thou shouldest said it, that they may believe that thou hast
t see the glory of God?                         sent me.
41 Then they took away the stone from    43 And when he thus had spoken, he cried
the place where the dead was laid.  And  with a loud voice, Lazarus, come forth.
Jesus lifted up his eyes, and said, Father,  44 And he that was dead came forth, bound
t Verses 4, 23.                                u Chap. xii. 30.
gave the commanding word, Come forth. Martha  wrought them; though to have done so, would have
said, Lord, by this time he stinketh-Thus did rea- showed from  whence he derived his authority.
son and faith struggle together; for he hath been  Nevertheless, being about to raise Lazarus from the
dead four days-The word dead is not in the ori- dead, he prayed for his resurrection, to make the
ginal, which is only, Treapratoc yap e-t, for he hath  persons present sensible that in working his mirabeen four days, namely, in the grave, and not four  cles, he [as man] acted by the assistance, not of
days dead only. That this was Martha's meaning  devils, as his enemies maliciously affirmed, but of
is evident from verse 17, where it is said, that when  God; and that this miracle, in particular, could not
Jesus came, he found that Lazarus had laid in the: be effected without an immediate interposition of
grave four days already; and therefore he must the divine power. The evangelist, it is true, does
have been dead at least five or six, for a day or two  not say directly, either that Jesus prayed, or that he
must have been spent in making preparation for the  prayed for this end. But the thanksgiving, which
burial. "Providence directed Martha to mention  he tells us he offered up, implies both."'-Macknight.
this circumstance before Lazarus was raised, that I know that thou hearest me always-And art most
the greatness of the miracle might be manifest to all ready to answer all my petitions. Jesus had access
who were present. It is beautiful to observe the  to his Father on every occasion, and success with
gradation that was in the resurrections of the dead  him in every errand. And we may be sure his ineffected by our Lord. The first person whom he terest with God is not the less for his going to heaven;
raised, namely, Jairus's daughter, had been in the  which may encourage us to depend on his intercesstate of the dead only a few hours; the second, the  sion for us, and to put all our petitions into his hand,
widow of Nain's son, was raised as his friends were  for we are sure that the Father hears him always.
carrying him out to burial. But when Jesus.recalled  Because of the people which stand by I said it, &c.
Lazarus to life, he had been in the grave no less -I did not pray for my own sake, as if I had enterthan four days; and therefore, according to our way  tained any doubt of having power to do this miracle;
of apprehending things, his resurrection was the  (see chap. v. 19-26;) but I prayed for the people's
greatest miracle of the three. As Peter Chrysolo- sake, to make them sensible that thou lovest me,
gus observes,'the whole power of death was accom- hast sent me, and art continually with me; and that
plished upon him; the whole power of the resurrec- I do all in union with thee, and nothing of myself,
tion showed forth in him.' "-Macknight. Jesus saith, without, or separate from thee.  And when he had
Said Inot unto thee-It appears by this that Christhad  thus spoken, he cried with a loud voice-Suitable to
said more to Martha than is before recorded; if thou  the majestic part which he was now acting, and the
wouldest believe, thou shouldest see the glory of God dominion he had, even in the empire of death itself,
-Remarkably displayed in a work of signal mercy  as well as that it might appear to all present, that
and power.                                      even the dead were subject to his voice; Lazarus,
Verses 41-43. Then they took away the stone-  comeforth-He could have raised Lazarus by a siAs Jesus had directed; from the place tivhere the lent exertion of his will and power, and the undisdead was laid-From the mouth of the tomb. And  cernible operation of the Spirit of life; but he did it
Jesus lifted up his eyes, &c.-To show them who  by a call, a loud call, to signify the power then put
stood by, and viewed him as a mere man, from  forth for the raising of Lazarus, and the greatness
whence he derived his power; and that he did not of the work.
do his miracles by any ability in his mere human    Verse 44. And he that was dead —GreekJ o nreOv,
nature. Thus he says, Matt. xii. 28, that he cast out KcW, he that had been dead; came forth —" The dead
devils by the Spirit of God; and, Luke xii. 20, by  man heard the voice of the Son of God, and came
the finer, or power, of God; and, John xiv. 10, that forth immediately. For he did not revive slowly,
the Father, who dwelt in him, namely, the eternal and by degrees, as the dead child did which was
Word and Spirit of the Father, did the works. And raised by the Prophet Elisha; but the effect instantly
said, Father, I thank thee-" On many occasions following the command, plainly showed whose the
Jesus had publicly appealed to his own miracles, as power was that reanimated the breathless clay."
the proofs of his mission; but he did not ordinarily  As the people present were not so much as thinking
make a formal address to his Father before he of a resurrection, they must have been greatly "surVOL. 1.          (39)                                              609              a




The chief priests and rulers             ST. JOHN.                     conspire against Christ.
A. M. 4037. hand and foot with grave-clothes: and   46 But some of them  went their A.M. 4037
A. D. 33.                                                                              A. D. 33.
x his face was bound about with a nap- ways to the Pharisees, and told them
kin. Jesus saith unto them, Loose him, and let what things Jesus had done.
him go.                                           47 ~ 7 Then  gathered  the  chief  priests
45 Then many of the Jews which came to  and  the  Pharisees  a  council, and  said.
Mary, Y and had seen the things which Jesus  a What do we?  for this man doeth many
did, believed on him.                           miracles.
x Ch. xx. 7. -Y Ch. ii. 23; x. 42; xii. 11,18. —z Psa. ii. 2; Mat. xxvi. 3; Mark xiv. 1; Luke xxii. 2.-  a Ch. xii. 19; Acts iv. 16
prised when they heard our Lord pray for it. The  he did not so much as put them in mind of the mean
cry, Lazarus, come forth, must have astonished  notion they had entertained of his power; but, althem still more, and raised their curiosity to a pro- ways consistent with himself, he was on this, as on
digious pitch. But when they saw him spring out every other occasion, a pattern of perfect humility
alive and in perfect health, that had been rotting in  and absolute self-denial."-Macknight.
the grave four days, they could not but be agitated    Verses 45, 46. Then many of the Jews, which
with many different passions, and overwhelmed with  came with Mary-And were eye-witnesses of this
inexpressible amazement."  Bound hand andfoot illustrious miracle; believed on him-As the Meswith grave-clothes-Which were wrapped round  siah. Indeed, so incontestable a proof of his power
each hand and each foot. And his face was bound  and authority left them no room to doubt of his
about with a napkin-If the Jews buried as the  character. They knew that no impostor could perEgyptians did, the face was not covered with it, but form any miracle; and so great a one as the resurit only went round the forehead, and under the chin, rection of a person who had been in the grave four
so that he might easily see his way. " It would  days was a miracle worthy of the Messiah himself.
have been the least part of the miracle, had Jesus Willing, therefore, to know the truth, they yielded
made the rollers, wherewith Lazarus was bound. un- to the force of this evidence, and it is marvellous
loose themselves from around his body before he that all present did not yield to it; for, considering
came forth. But he brought him out just as he was the nature and circumstances of this wonderful
lying, and ordered the spectators to loose him, that l display of divine power, it surely ought to have sithey might be the better convinced of the miracle."  lenced the peevishness of cavilling, overcome the
Accordingly, in taking off the grave-clothes, they  obstinacy of prejudice, and put to shame the impuhad the fullest evidence, both of his death and resur- dence of malice in every one that was a witness of
rection. For, on the one hand, in stripping him, the  it. And we may well be astonished to find that the
linen would offer both to their eyes and smell abun- cry, Lazarus, come forth, did not produce on all
dant proofs of his putrefaction, (verse 39,) and by  present an effect somewhat similar to that which it
that means convince them that he had not been in a had on Lazarus. It raised him from the natural
deliquium, but was really departed: and on the other, death, and one would suppose might have raised the
by his lively countenance appearing when the nap- most stupid of the spectators from the spiritual, by
kin was removed, his fresh colour, his active vigour, working in them the living principle of saving faith.
and his brisk walking, they who came near him and  But, alas! this was not the case. For, some of them
handled him, were made sensible that he was in  — Blinded by prejudice, and that spirit of the world
perfect health, and had an opportunity to try the  which is enmity against God, departed from this
truth of the miracle, by the closest examination.   iastonishing spectacle as firmly resolved to oppose
" Every reader must be sensible, that there is j Jesus as ever; they went their ways to the Pharisomething incomparably beautiful in the whole of sees-Namely, the chiefs of the sect who lived in
our Lord's behaviour on this occasion. After having  the city; and told them what things Jesus had done
given such an astonishing instance of his power, he  -In order, as is evident, to induce them to take such
did not speak one word in his own praise, either di- measures as might crush Christ's growing reputarectly or indirectly. He did not chide the disciples tion. What a dreadful confirmation of that weighty
for their unwillingness to accompany him into Ju- truth, If they hear not Moses and the prophets, neidea. He did not rebuke the Jews for having, in  ther will they be persuaded though one rose from
former instances, maliciously detracted from  the  the dead!
lustre of his miracles, every one of which derived    Verses 47, 48. Then gathered the chief priests,
additional credit from this incontestable wonder. &c.-" The account which these men gave of LazaHe did not say how much they were to blame for rus's resurrection, raised the indignation of the rulers
persisting in their infidelity, though he well knew  to the highest pitch. They called a council forthwhat they would do.  He did not intimate, even in  with, and after consultation blamed one another for
the most distant manner, the obligations which Laza- having suffered Jesus to go so long unpunished.
rus and his sisters were laid under by this signal But this miracle being too evident to be denied, as
favour. He did not upbraid Martha and Mary with  all his miracles indeed were, they did not, even in
the discontent they had expressed, at his having de- their most private conferences, say or intimate to
layed to come to the relief of their brother. Nay, one another, that their displeasure and opposition
610                                           ( 39* )               a




Caiaphas prophesieth that Jesus       CHAPTER XI.           should die not for that nation only.
A. M. 4037. 48 If we let him thus alone, all men  ing the high-priest that same year, said A. M. 4037.
A. D. 33.                                                                           A.D. 33.
_  will believe on him: and the Romans  unto them, Ye know nothing at all,
shall come, and take away both our place and   50 c Nor consider that it is expedient for us,
nation.                                        that one man should die for the people, and
49 And one of them, named b Caiaphas, be- that the whole nation perish not.
b Luke iii. 2; Chap. xviil. 14; Acts iv. 6.             c Chap. xviii. 14.
proceeded from his passing false miracles upon the  ers, and burned up their city; leaving, in that dreadignorant vulgar. They rather condemned him upon  ful catastrophe, an awful warning to all statesmen,
the truth and notoriety of his miracles; pretending  to beware of prosecuting unjust measures, on prethat they were designed to establish a new sect in  tence of consulting the good of the nation, whose
religion, which might endanger, not their church  affairs they direct."-Macknight.
only, but their state."  They said, What do we?-    Verses 49-52. One of them, named Caiaphas, &c.
What, indeed? Why, you resist the truth, confirmed  -While some of the council seemed apprehensive
by the most astonishing and convincing miracles of the danger of attempting any thing against Jesus,
ever wrought: you show that death itself yields to  and, as is probable from chap. xii. 42, urged the unthe power of Christ sooner than infidelity. For this lawfulness of what was proposed to be done, from
man doeth many miracles —Thus, though they were  the consideration of Christ's innocence and mirahis sworn enemies, they could not help giving him  cles, Caiaphas, who, among the many sudden revoan ample testimony, even in full court. If we let lutions which happened in the government about
him thus alone-If we suffer him to go on thus un- that time, was high-priest that year-That memocontrolled. But how can you prevent his going on? rable year in which Christ was to die; said unto
How can you control one who walks on the water, them, Ye know nothing at all-Of what the present
calms the winds and waves with a word, and with a urgency of affairs requires. He reproves their slow
word cleanses the lepers, heals the sick, and raises deliberation in so clear a case; and treats them as
the dead?  AllI nen will believe on hinm-And ought persons unacquainted with the nature of governthey not? Will they not be justified if they do, ment, which, he signified, required that certain acts
nay, and inexcusable if they do not?  And are not of injustice should not be scrupled at, when they
you inexcusable in not believing on him?  Surely  were expedient for the safety of the state: and that
for this very reason, that he does so many miracles, they might easily find out a remedy for their preall salutary and tending to the good of mankind, and  sent perplexity in the death of this Jesus, who occawith such evidence of a divine power as you your- sioned such an alarm. It is justly observed by Dr.
selves think is likely to draw all men to believe in  Campbell, that it was not with ignorance of the subhim, you should acknowledge him to be the true ject about which they were deliberating, the doctrine
Messiah, and profess yourselves his disciples, sub- and miracles of our Lord, nor with ignorance of the
lects, and servants. But the Romans will come-If law, for the punishment of offenders of all denomiwe suffer this man to proceed thus, and continually  nations, that Caiaphas here upbraids them, but with
to increase the number of his followers, it will give  the want of political wisdom. They were in persuch umbrage to the Romans, that, on pretence of plexity; he signified, they knew not what to resolve
an insurrection being raised in the country, they  upon, or what measure to adopt in a case which was
will send a powerful army and destroy both our extremely clear: namely, "that though their putplace, our temple, and nzation-Both our church and  ting Jesus to death could not be vindicated by strict
state. Will overturn both our religious and civil law or justice, it might be vindicated from expediconstitution. Were they really afraid of this? or ency and reasons of state; or, rather, from the great
was it a mere pretence, a fair colour only for their law of necessity, the danger being no less than the
conduct?  Certainly it was no more. For they  destruction of their country, and so imminent, that
could not but know, that he who raised the dead  even the murder of an innocent man (admitting Jesus
was able to conquer the Romans. They entered, to be innocent) was not to be considered as an evil,
however, at this time, immediately after this most but rather as a sacrifice every way proper for the
astonishing of all Christ's miracles, this most con- safety of the nation. May we not reasonably convincing of all the evidences he had given of his being jecture, that such a manner of arguing must have
the Messiah, into a resolution of putting him to death  arisen from objections made by Nicodemus, who, as
at all hazards. " But those politicians were taken  we learn from chap. vii. 50, &c., was not afraid to
in their own craftiness; for while they proposed, object to them the illegality of their proceedings?
by killing Jesus, to avoid the destruction of their or, by Joseph of Arimathea, who was also one of
temple and city, the sin which they committed in  them, and concerning whom we have this honourakilling him was so great, that God, in his just indig- ble testimony, (Luke xxii. 50, 51,) that he did not connation, made the very people, whose resentment cur in their resolutions?" It is expedient that one
they proposed to avoid by this wicked measure, the I man should die for the people-Doubtless, Caiaphas
instruments of his vengeance. He brought the Roman! said this from a principle of human policy; neverarmies against them, who destroyed those nmurder- theless, the evangelist assures us, that his tongue
a                                                              611




Cazaphas prophesieth of Christ,         ST. JOHN.              who retiresfrom his persecutors.
A. M. 4037. 51 And this spake he not of himself: g Ephraim, and there continued with A. M. 4037
A. D. 33.                                                                            A. D. 33.
but being high-priest that year, he  his disciples.
prophesied that Jesus should die for that na-   55 ~ h And the Jews' passover was nigh at
tion;                                          hand: and many went out of the country up
52 d And not for that nation only, e but to Jerusalem  before the passover, to purify
that also he should gather together in one themselves.
the  children  of  God  that were  scattered   56 iThen sought they for Jesus, and spake
abroad.                                         among themselves, as they stood in the temple,
53 Then from that day forth they took coun- What think ye, that he will not come to the feast?
sel together for to put him to death.            57 Now both the chief priests and the Phari54 Jesus f therefore walked no more openly  sees had given a commandment, that, if any
among the Jews; but went thence into a coun- man knew where he were, he should show it,
try near to the wilderness, into a city called  that they might take him.
dIsa. xlix. 6; 1 John ii. 2..e Chap. x. 16; Eph. ii. 14-17. g 2 Chron. xiii. 19.  h Chap. ii.   13; v. 1; vi. 4.- i Chap.
f Chap. iv. 1, 3; vii. 1.                             xi. 7.
was overruled by God to speak these words, and  feast, at which they were obliged to be present.
that, in uttering them, he prophesied that Jesus Moreover, those who were under vows of Nazashould die for that nation-The nation of the Jews; ritism, usually ordered matters so, that those vows
and that he should gather together in one-Namely, were concluded at one of the great feasts. These
in one church; the children of God that were scat- things occasioned a great concourse of people at
tered abroad-Through all nations and-ages. That Jerusalem before the feasts, and especially before
is, as God was wont anciently to communicate his the passover. And, as the time necessary for many
oracles to the high-priest, clothed with the pontifical purifications was seven days, when Jesus came to
garments; so he inspired these words into Caiaphas, the city at this season, six days before the passover,
who now bore that office, though he was not sensible  (chap. xii. 1, 9, 12,) he found great multitudes there.
himself of the inspiration, and meant what he said inll Then sought they for Jesus —Some of them being
a different sense from what God intended should be desirous to see and hear him, and others, perhaps,
signified by it. And thus Caiaphas gave, unawares, wanting to discover him to his avowed enemies, the
as clear a testimony to the priestly, as Pilate did to  Pharisees: and, as it could not but be generally
the kingly, office of Christ.                   known, that the surprising miracles which he had
Verses 53, 54. Then, from that day, they took  lately wrought had very much inflamed the rage
counsel, &c.-The majority of the council having  and envy of his persecutors, many of the people
resolved to put Jesus to death at all hazards, they  were in doubt whether he would venture to appear
consulted no longer upon that point, but from  in public; and spake among themselves as they
henceforth deliberated only concerning the best stood in the temple-Where they were performing
method of effecting it. Jesus therefore walked no the rites of their worship; What think ye-Remore openly, &c.-Hence, though he was within  specting his coming to the passover?  Do you
two miles of Jerusalem, he did not go, up thither suppose that, after this alarm, he will not have
at this time, but returned to Ephraim, a city upon  courage to come? Now both the chief priests and
the borders of the wilderness, where he abode  Pharisees-Concluding that he would not fail to
with his disciples, being unwilling to go far away, come according to his usual custom, no longer disbecause the passover, at which he was to suffer, sembling their malice; had given a commandment
approached.                                     -Or issued a proclamation; that if any man knew
Verses 55-57. And-Soon after this; the Jews' where he was, he should-Immediately; show it.
passover was nigh-The last passover that Christ that they might take him —Might apprehend, and
attended; and many —From all parts of the coun- bring him to his trial, as a disturber of the public
try; went up to Jerusalem —Some little time before  peace, and a person dangerous to the state. Thus
the commencement of the feast; to purify them- did these wicked rulers, through the restless, causeselves-By certain preparatory sacrifices and cere- less, and incorrigible malice that was in their hearts
monies, that they might be ready to eat the passover. against the Son of God, labour to involve others
Those who were under any legal incapacity of cele- with themselves in the guilt of murdering him: and
brating the great solemnities of the Jewish religion, if they could find any man capable of betraying him,
usually went up to Jerusalem before the feast to  they wished to persuade him that it was his duty
cleanse themselves, by offering the appointed obla- to do it! But notwithstanding their proclamation,
tions fortheir purification. For they who had com- though doubtless many knew where he was, yet
mitted sins which were to be expiated by sacrifices, such was his interest in the affections of some, and
were not obliged to travel instantly to Jerusalem to  such God's hold on the consciences of others, that
offer them, but might defer the doing it till the next i he continued undiscovered.
612                                                              a




Mary anoints Christ's feet,             CHAPTER XII.            for which she is blamed by Judas.
CHAPTER XII.
Here, (1,) Mary, the sister of Lazarus, to the great vexation of Judas, anoints Jesus's feet, 1-8. (2,) The chief priests
plot to murder both Christ and Lazarus, whom the people flocked to see, 9-11. (3,) Jesus enters Jerusalem in triumph,
riding on an ass, 12-19. (4,) Upon occasion of some Greeks desiring to see him, he foretels his death; and its happy
effects, in the conversion and salvation of multitudes, 20-33. (5,) He warns the Jews to improve his presence and gospel,
during the short time they should enjoy it, 34-36. (6,) The Jews generally persist in their unbelief; many of the rulers,
however, believing, but for fear of their brethren not owning him, 37-43. (7,) Christ asserts his divine mission, 44-50.
A. M. 4037. THEN  Jesus, six days before the  spikenard, very costly, and anointed A. M. 4037.
A. D. 33.                     doA. D. 33.
passover,  came  to  Bethany, the feet of Jesus, and wiped his feet
awhere Lazarus was which had been  dead, with her hair: and the house was filled with
whom he raised from the dead.                     the odour of the ointment.
2 b There they made him  a supper;  and   4 Then saith one of his disciples, Judas IsMartha served: but Lazarus was one of them   cariot, Simon's son, which should betray him,
that sat at the table with him.                    5 Why was not this ointment sold for three
3 Then took C Mary a pound of ointment of  hundred pence, and given to the poor?
a Chap. xi. 1, 43.-  b Matt. xxvi. 6; Mark xiv. 3.       c Luke x. 38, 39; Chap. xi. 2.
NOTES ON CHAPTER XII.                  the same with that recorded by Matthew and Mark,
Verses 1, 2. Six days before the passover-Name- thinks "It evidently appears that our Lord was
ly, on the sabbath; that which was called by the  anointed with spikenard three different times in the
Jews, The great sabbath.  This whole week was course of his ministry; once in the house of Simon
anciently termed, The great and holy week; Jesus the Pharisee, (Luke vii. 37, &c.,) once in the house
came-From Ephraim, whither he had retired with  of Lazarus, and once in the house of Simon the
his disciples, to preserve his life for a time from the Ileper. That this honour should have been done
murderous designs of the Jewish rulers; to Bethany  him  so often," adds he, "needs not be thought
— The village where he had lately (Calmet thinks, strange, for, in those countries, it was common at
about two months before) raised Lazarus from the  entertainments to pour fragrant oil on the heads of
dead.  There they made him  a supper-In testi- such guests as they designed to distinguish with
mony of their high esteem and great affection for marks of extraordinary respect; a custom alluded
him. It is not said that this supper was made at to Psa. xlv. 7: God hath anointed thee with the oil
Lazarus's house. For if, as is probable, this be the  of gladness above thyfellows." And Marthaserved
same story that is recorded Matt. xxvi. 6, and Mark  — It seems Martha was a person of some figure, from
xiv. 3, the supper was made at the house of Simon  the great respect which was paid to her and her
who had been a leper. " Few passages," says Dr. sister, in visits and condolences on Lazarus's death,
Doddridge, " in the harmony [of the gospels] have  as well as from the costly ointment mentioned in
perplexed me more than this. I was long of opinion, the next verse. And probably it was at their house
with Origen and Theophylact, defended by Le Clerc  our Lord and his disciples lodged, when he returned
and Dr. Whitby, and especially by Dr. Lightfoot from Jerusalem to Bethany, every evening of the
and Mr. Whiston, that the story recorded by Mat- last week of his life, on which he now entered. But
thew and Mark is different from this in John: but Lazarus was one that sat at the table-Lazarus's
on maturer consideration, it appears to me more  sitting at the table showed still more the reality of
probable that Matthew and Mark should have in- the miracle wrought at his tomb; that it was not a
troduced this story a little out of its place; that Laza- spectre or illusion which then presented itself to the
rus, if he made this entertainment, (which is not sight; and that Lazarus was not only restored to
expressly said by John,) should have made use of life, but likewise to perfect health.
Simon's house, as more convenient for it; and that   Verses 3-8. Then took Mary a pound of ointment,
Mary should have poured this ointment on Christ's  &c.-See notes on Matt. xxvi. 6-13; Mark xiv. 1-9.
head and body, as well as on his feet; than that, She did what is here related in token of the warm
within the compass of four days, Christ should have  sense she had of the many favours Christ had conbeen twice anointed with so costly a perfume; and  ferred on her and her relations, but especially for
that the same fault should be found with the action, the wonderful kindness he had lately shown to her
and the same value set on the ointment, and the  brother Lazarus.  Then saith Judas, Why was not
same words used in defence of the woman; and all this ointment sold, &c. —Judas was angry because
this in the presence of many of the same persons: his Master had not taken the ointment with a view
all which improbable particulars must be admitted, to sell it, pretending that the price received for it
if the stories be considered as different. But, after might have been bestowed on the poor. Nevertheall, I can assert nothing confidently; for there is no  less, his real motive was covetousness; for as he
impossibility in the thing, taken  either way."   Dr.  carried the bag, he  thought if his Master had sold
Macknight, however, who supposes this story is not the ointments he would have gotten the money to
a                                                                  613




Many Jews believe in Christ,             ST. JOHN.            who enters Jerusalem in triumph.
A. M. 4037. 6 This he said, not that he cared for the  of the Jews went away, and believed A. M. 4037
A. D. 33.                                                                             A. D.33.
poor; but because he was a thief, and  orn Jesus.
d had the bag, and bare what was put therein.   12 IT i On the next day, much people that
7' Then said Jesus, Let her alone: against were come to the feast, when they heard that
the day of my burying hath she kept this.       Jesus was coming to Jerusalem,
8 For e the poor always ye have with you;   13 Took branches of palm-trees, and went
but me ye have not always.                      forth to meet him, and cried, k Hosanna; Bless9 ~ Much people of the Jews therefore knew  ed is the King of Israel that cometh in the
that he was there: and they came, not for name of the Lord.
Jesus's sake only, but that they might see Laza-   14 1 And Jesus, when he had found a young
rus also, f whom he had raised from the dead.  ass, sat thereon; as it is written,
10 g But the chief priests consulted that they   15 m Fear not, daughter of Sion: behold, thy
might put Lazarus also to death;                King cometh, sitting on an ass's colt.
11 h Because that by reason of him  many   16 These things nunderstood not his discid Chapter xiii. 29.-e Matthew xxvi. 11; Mark xiv. 7.  iMatt. xxi. 8; Mark xi. 8; Luke xix. 35, 36, &c. —kPsa.
fChapter xi. 43, 44.-g Luke xvi. 31..h Chapter xi. 45; cxviii. 25, 26.-  t Matt. xxi. 7. —1' Zech. ix. 9.-  nLuke
Verse 18.                                       xviii. 34.
keep, and so might have applied part of it to his ed from  the dead! Such was their unparalleled
own private use. But it is no new thing for the  wickedness! Here we have the plain reason why
basest men to cover their blackest crimes with the  the other evangelists, who wrote while Lazarus
fair pretence of zeal for the honour of God and the  was living, did not relate this story. Mfany of the
interests of religion. For three hundred pence  Jews went away-That is, say most commentators,
-These were Roman pence, and consequently  went to Bethany; and after seeing Lazarus, believamounted to nine pounds seven shillings and six- ed on Jesus —Namely, astheir long-expected Messiah.
pence.  The expression only intimates a general But the word vrryyov, here rendered, they went away,
guess at the value by a round sum, as we speak, for "bears," Dr. Campbell thinks, "a very important
such three hundred denarii were, though the cor- sense, and denotes their ceasing to pay that regard
respondent value with us is not so. Against the to the teaching of the scribes which they had forday of my burying,. which now draws nigh, hath  merly done."
she kept this-Mr. Whiston thinks this is as if our   Verses 12-16. On the next day-On Sunday;
Lord had said, " She has spent but a little of this much people that were come to the feast-From difointment, but has reserved the main part of it to  ferent parts of the country, particularly from Galipour on my head some days hence, which shall be lee; took branches of palm-trees, &c.-So that this
so near my death, that it may be considered as a multitude consisted chiefly, not of the inhabitants
kind of embalming."  But it is unnatural to suppose  of Jerusalem, but of persons from other places. See
that, in the transport of her love and gratitude, she this story explained at large, Matt. xxi. 1-16; Mark
would use this little management of keeping back  xi. 1-10; Luke xix. 29-40. And Jesus, when he
most that was in the vessel; or that, if she had, had found a young ass-Called by the other
John would have mentioned the quantity she took, evangelists, a colt. But the Greek here, evptuv 6e o
which was no way to his purpose, or have taken  Irosc ovaptov, may be better translated, Now Jesus,
notice of the room  being filled with the odour having found a young ass; sat thereon, &c. —For
of it.                                         the evangelist does not mean that Jesus was saluted
Verses 9-11. Much people knew he was there, and  by the multitude before he mounted, but his meancame-Bethany being within two miles of Jerusa- ing is, that Jesus was riding when they saluted him.
lem, the news of his arrival soon reached the city, As it is written-Namely, Zech. ix. 9; Fear not,
and drew out great numbers of the people; for they  daughter of Sion-For his meekness, as well as the
wished to see the man that had been raised from the  end of his coming, forbids fear; behold thy king
dead, and the still more wonderful man that had  cometh, sitting on an ass's colt-We shall easily see
raised him. And when they came, and saw Lazarus, the propriety of applying Zechariah's prophecy to
many of them believed-That is, were convinced, this transaction, if we remember that, in the East,
both of Lazarus's resurrection, and of the divinity  riding on horses was anciently reckoned the greatof Christ's mission. But the news of their believ- est ostentation of magnificence. It was, therefore,
ing, together with the reason of it, being currently  becoming the meekness of the lowly Jesus, that in
reported in Jerusalem, came to the chief priests' his most public entry into the capital city, he chose
ears, and incensed them to such a degree, that they  to ride on an ass. At the same time, there was noresolved to kill, not Jesus only, but, if possible, La- thing mean or ridiculous in it, asses being the beasts
zarus also; that is, to kill a person, who, after be- which the eastern people commonly made use of in
ing dead five or six days, and buried four, had, by a  riding. These things understood not his disciples,
most wonderful display of divine power, been rais- &c.-Thev  did not at that time know what their
614                                                              a




Certain Greeks desire to see Christ,  CHAPTER XII.                  who foretels his own death.
A. M. 4037. pies at the first: 0 but when Jesus   20 ~  And  there  s were  certain A. M. 4037.
A.D. 23.                                                                             A. D. 33.
was glorified, Pthenremembered they  Greeks  among  them, tthat came
that these things were written of him, and that up to worship at the feast.
they had done these things unto him.             21 The  same  came  therefore  to  Philip;
17 The people therefore that was with him   "which was of Bethsaida  of Galilee, and
when he called Lazarus out of his grave, and  desired  him, saying, Sir, we  would  see
raised him from the dead, bare record.          Jesus.
18 q For this cause the people also met him,  22 Philip cometh and telleth Andrew: and
for that they heard that he had done this again, Andrew and Philip tell Jesus.
miracle.                                         23' And  Jesus  answered  them, saying,
19 The Pharisees therefore said among them- x The hour is come, that the Son of man
selves, r Perceive ye how  ye prevail nothing?  should be glorified.
behold, the world is gone after him.             24 Verily, verily, I say unto you, Y Except a
o Chap. vii. 39.-P Chap. xiv. 26.  q Verse 11.-' Chap. t 1 Kings viii. 41, 42; Acts viii. 27.u Chap. i. 44.-u  Chap.
xi. 47, 48.-   Acts xvii. 4.                 xiii. 32; xvii. 1.-Y 1 Cor. xv. 36.
Master designed by this entry, or by any of the cir- Gentiles being thus named by the Jews, it was incumstances of it. Probably they considered it as tended to denote their religion, rather than their
the first step of his exaltation to the throne. But country: they had been brought up heathen: they
when Jesus was glorified, then remembered they, were not, however, now idolatrous Gentiles, but
&c.-After his ascension, recollecting the prophe- proselytes to the Jewish religion, and worshippers
cies concerning the Messiah, they remembered how  of the true God, persons who had come to Jerusaexactly they had been fulfilled in him, and found  lem, it seems, on purpose to worship him; but that
their faith greatly strengthened thereby. In like  they had been circumcised is not certain. It is likemanner, the design of God's providential dispensa- ly, however, that they had heard of the Messiah,
tions is seldom  understood at first. We ought, and cherished expectations of his coming: but, betherefore, to believe, though we understand not, and  ing foreigners, they had never seen Jesus.  The
to give ourselves up to the divine disposal. The  same came, therefore, to Philip, which was of Bethgreat work of faith is, to embrace those things  saida-This circumstance is mentioned to show
which we know not now, but shall know hereafter.  how these men came to apply themselves to Philip.
Verses 17-19. The people, therefore-" Because  Probably they were Syro-Phoenicians, dwelling
the forwardness which the multitude now showed  about Tyre and Sidon, and who, having commerce
to acknowledge Jesus as the Messiah was altogeth- with Galilee, might be acquainted with Philip. And
er extraordinary, the evangelist assigns the cause  desired him, saying, Sir, we would see Jesus-Our
thereof. The witnesses of the resurrection of La- Lord's fame, and the general opinion which now
zarus had published the miracle far and near. As prevailed, concurred to persuade these proselytes
they were many in number, and persons of reputa- that he might be the Messiah; for which reason
tion, their report gained general credit; and this they desired an interview with him. Philip cometh
drew out a great multitude of people to meet Jesus. and telleth Andrew, &c. —From Philip's not venturIn saying, he called Lazarus out of the grave, the  ing to introduce the men himself, it seems that there
evangelist admirably expresses, as well the great- was some difficulty in the case. Perhaps they were
ness of the miracle, as the facility with which it only proselytes of the gate, who, according to cuswas wrought. The easiness of the Scripture style, tom, could not be admitted into the company. of
on the most grand occurrences, is more sublime  Jews, Acts x. 28.
than all the pomp of orators. For this cause the    Verses 23-26.  Jesus answered, saying-This
people also met himt-Because they heard from  phraseology intimates the suitableness of the folthose who had been eye-witnesses thereof, that he lowing discourse to this particular occasion; by
had performed that extraordinary miracle; there- attending to which, many of the beauties of it will
fore they went out to meet him, and the multitude  be discovered. Our Lord might, perhaps, enlarge
coming with him; so that, in a little time, both join- on some of these hints; and if his hearers took a
ed together, partly to go before and partly to follow  due notice of them, and made a proper report on
after.  The Pharisees therefore said, Perceive ye their return home, it might prepare the way for the
how ye prevail nothing?-In the mean time, the Pha- apostles, when they came, by their preaching, more
risees and the great men were exceedingly enraged  fully to unfold and illustrate these important docbecause every measure they had taken to hinder trines.  The hour is come that the Son of man
the people from following Jesus had proved inef- should be glorified-Meaning, that he should soon be
fectual.                                        honoured by the conversion of many of the Gentiles.
Verses 20-22. And there were certain Greeks-   At the,same time he told them, that he was to suffer
A prelude of the Gentile Church. The phrase, death before he arrived at this glory; and illusfrver EXXve, here used, signifies properly, as trans- trated the necessity of his dying, by the similitude
lators have rendered it, certain Greeks. But all the  of grain cast into the earth.  Verily, Except a
a                                                              615




Jesus is troubled in soul,               ST. JOHN.                     and prays to his Father.
A.M. 4037. corn of wheat fall into the ground  and awhere I am, there shall also A.M. 4037.
A.D. 33.                                                                               A. D. 33.
and die, it abideth alone: but if it my servant be: if any man serve
die, it bringeth forth much fruit.              me, him will my Father honour.
25 Z He that loveth his life shall lose it; and   27 b Now is my soul troubled; and what shall
he that hateth his life in this world, shall keep  I say? Father, save me from this hour: c but
it unto life eternal.                           for this cause came I unto this hour.
26 If any man serve me, let him follow me;   2S Father, glorify thy name. d Then came
z Matt. x. 39; xvi. 25; Mark viii. 35; Luke ix. 24; xvii. 33. b Matt. xxvi. 38, 39; Luke xii. 50; Chap. xiii. 21. — Luke
a Chap. xiv. 3; xvii. 24; 1 Thess. iv. 17.      xxii. 53; Chap. xviii. 37.-d Matt. iii. 17.
corn of wheat fall into the ground and die, it   Verse 27. Now is my soul troubled-Our Lord,
abideth alone: but if it die, &c.-As if he had said, having uttered what is above recorded, seems to
As the only way to make grain produce fruit is to  have paused for a while, and entered on a deep conbury it in the ground; so, the most proper method  templation of the very different scene which lay
of bringing about the conversion and salvation of before him; the prospect of which moved him to
the world is, that I die and be buried. To omit other such a degree, that he uttered his grief in these and
things, our Lord's resurrection, the grand miracle  the following doleful words. For he had various
on which the truth of Christianity is founded, and  foretastes of his passion before he fully entered into
by which the conversion of the world was effected, it. And what shall Isay? —Not, WhatshallI choose?
happened in consequence of his death. The late  for his heart was fixed in choosing the will of his
resurrection of Lazarus gave our Lord a natural Father: but, What shall I say in prayer to my heaoccasion of speaking on the subject. "And agreea- venly Father?  What petition shall I offer to him
ble to his infinite knowledge, he singles out from  on this occasion?  Father, save me from this hour
among so many thousands of seeds almost the only  -Dr. Campbell reads, What shall I say? [shall I
one that dies in the earth, and which, therefore, was say,] Father, save me from this hour? But I came
an exceeding proper similitude, peculiarly adapted  on purpose for this hour; considering the words as
to the purpose for which he uses it. The like is not containing two questions: the distress of Christ's
to be found in any other grain, except millet, and  soul first suggesting a petition for deliverance, in
the large bean."-Wesley. IAe that loveth his life which, however, he is instantly checked by the re-More than the will of God; shall lose it eternally. flection on the end and design of his coming. The
He further told them, that as he, their Master, was passage is understood by Dr. Doddridge in the same
to suffer before his exaltation, so were all they, his sense, who says, "I suppose few need be told, that
disciples; for which reason they were to expect the pointing of the New Testament is far less ancient
persecution, firmly resolving to lose even life itself, than the text. It is agreeable to observe, how many
after his example, when called to do it; and in that difficulties may be removed by varying it, and decase he promised them a share in his crown and  parting from the common punctuation: of which 1
glory: saying, He that hateth his life-In compari- take this to be one of the most remarkable instances.
son of the will of God, and therefore exposes it to  For as the text does not oblige us to it, it does not
great dangers in the cause of the gospel; shall keep  seem  natural to suppose that our Lord actually
it unto life eternal-And secure a state of immortal offered this petition, and then immediately retracted
glory and happiness. If any man serve me-If any  it."  But for this cause came I unto this hour-For
one would become a faithful servant of mine, would  this cause was I born into the world, and came even
do my will, (for his servants we are whom we obey, to this present hour, that I might bear the sufferings
Rom. vi. 16,) and would serve the cause in which I on which I am entering, and might redeem my peoam engaged; let him follow me-Let him attach  ple by them; and far be it from me to draw back
himself to me as one of my disciples, even although  from  such engagements and undertakings.  By
his doing so should expose him to the loss of his praying on this occasion, our Lord shows us what is
life; and let him drink into my Spirit, and imitate  the best method of obtaining support and comfort in
my example. And where I am-Where I shall deep distress. At the same time, as in his prayer he
sbont y take up mine abode, even in the eternal expressed an entire resignation to the will of his
kingdom of my Father; there shall also my ser- Father, he has taught us, that although the weakness
vant be-In the same felicity and glory. Yea, if  of human nature may shrink at the first thoughts of
any man serve me-And live no longer to himself, suffering, his disciples ought not to yield, but to forbut unto me, of whatever nation he may be, or tify themselves by just reflections on, and a firm
whatever his religious profession may before have  faith in, the wisdom, power, and goodness of God.
been; him will my Father honour-Unspeakably  and the happy end he proposes to be answered by
and for ever. Perhaps, in speaking thus, Jesus in- their afflictions.
tended tacitly to intimate, that the strangers who    Ver. 28-30. Father, glorify thy name —Whatever
wished to be introduced to him, would be greatly  I suffer.  For this may be considered as a further
disappointed, if their desire of conversing with him  expression of his resignation, importing that he was
proceeded from a hope of recommending them- willing to submit to whatever the Father should
selves to earthly preferments through his favour.   judge necessary for the manifestation of his perfec616                                                               a




Jesusforetels                           CHAPTER XII.                               his crucifixion.
A.M. 4037. there a voice from  heaven, saying,   32 And I, gif I be lifted up from the  A. M. 4037.
A. D. 33.                                                                                 A. D. 33.
I have both glorified it, and will glo-' earth, will draw h all men unto me.
rify it again.                                     33 (i This he said, signifying what death he
29 The people therefore that stood by, and  should die.)
heard it, said that it thundered.  Others said,   34 The  people answered  him, k We have
An angel spake to him.                            heard out of the law  that Christ abideth for
30 Jesus answered  and  said, e This voice  ever: and how sayest thou, The Son of man
came not because of me, but for your sakes.    must be lifted up? Who is this Son of -nan?
31 Now is the judgment of this world: now    35 Then Jesus said unto them; Yet a little
shall f the prince of this world be cast out.     while 1is the light with you., Walk while
e Ch. xi. 42.-f Matt. xii. 29; Luke x. 18; Ch. xiv. 30, xvi.   k Psa. lxxxix. 36, 37; cx. 4; Isa..  7; liii. 8; Ezek. xxxvii.
11; Acts xxvi. 18; 2 Cor. iv. 4; Eph. ii. 2; vi. 12.-g Ch. 25; Dan. ii. 44; vii. 14, 27; Mic. iv. 7.  1 Chap. i. 9; viii.
iii. 14; viii. 28.-h Rom. v. 18; Heb. ii. 9..i Ch. xviii. 32.  12  ix. 5; Verse 46.- om Jer. xiii. 16; Eph. v. 8.
tions: as if he had said, Dispose of me and all my  passed upon its wicked principles and practices, and
concerns in such a way as may most effectually pro- t of the victory which Christians were to gain over it,
mote thy glory. The answer, however, that was  in consequence of the death of Christ. See chap.
now given to this part of Christ's prayer, rather iii. 18, 19; and xvi. 8, 11. Now shall the prince of
suggests another meaning, namely, that he entreated  this world-Satan, who has gained possession of it
God to demonstrate, perhaps by an immediate inter- by sin and death; be cast out —That is, judged, conposition, the truth of his mission, a full proof thereof i demned, cast out of his possession, and out of the
being altogether necessary for vindicating the honour bounds of Christ's kingdom. In other words, The
of God. Accordingly, the words were no sooner devil, who has so long reigned in the hearts of the
spoken, than a voice from heaven was heard, an- children of disobedience, is about to be dethroned.
swering distinctly to this sense of them: saying, I  And I, if I be lifted up from the earth-This exhave glorified it, and will glorify it again-I have  pression seems to be a Hebraism that signifies dying.
glorified it by the miracles which thou hast already  Death in general is all that it usually imported. But
performed, and will continue to glorify it by other our Lord made use of it, rather than others that
miracles yet to be performed. Accordingly, by the  were equivalent, because it so well suited the partimiraculous circumstances which accompanied our cular manner of his death. As our Lord cannot be
Lord's crucifixion, but especially by his resurrection  supposed, in this passage, to speak of his own death
from the dead, by his ascension into heaven, and by  as a thing uncertain, the Greek expression, Eav va0weo,
the effusion of the Holy Ghost upon his apostles, the  should be translated, not, if I be lifted up, but,
truth of Christ's mission was demonstrated, and the  when I am lifted up; I will draw all men unto me
glory of God greatly advanced.  The people, there- — Multitudes of Gentiles, as well as Jews: and those
fore, that stood by, and heard it-That is, heard a  who follow my drawings, Satan shall not be able to
sound, but not the distinct words; said it thundered  retain in his power. In other words, I shall lay a
-The voice being probably strong and loud as thun- foundation for conquering the most stubborn hearts
der, and evidently preternatural.  Others said, An  by so rich a display of my love, and shall, by a
angel spake to himn-By this it appears, that it was  secret but powerful influence on their minds, peran articulate voice: none of them, however, took it suade multitudes of all ranks and all nations to enlist
for a human voice, it being entirely different from  themselves under the banner I raise. Signifying
any thing they had ever heard..Jesus answered, what death he should die-Even by crucifixion, in
This voice came not because of me-Nor did I pray  which the person suffering was lifted up on high,
for it on my own account; but for your sakes-Not  and hung as it were between heaven and earth.
to assure me of the love of my Father, but to confirm    Ver. 34-36. The people answered-Understanding
you in the belief of my mission, that you may not be  the phrase as implying some violent death shortly
offended at the treatment I shall meet with, or quit to come upon him; We have heard out of the law,
your hope in me on account of the sufferings which  that Christ abideth for ever-On hearing Jesus
are coming upon me.                               affirm that he was to be lifted up, or taken off by a
Verses 31-33. Now is the judgment of this world  violent death, they told him that it was inconsistent
-Which I am going to conquer and condemn, that with the character of the Messiah, who, according
by my death my followers may both be taught and  to the law, (so they named the whole of their sacred
enabled to triumph over it, and those may be con- writings,) was never to die. And how sayest thou,
vinced of sin that believe not in me. Some inter-  The Son of man must be lifted up? —How can these
preters render the clause, Now is this world come to  things be reconciled?  Who is this Son of man?its crisis: and others explain it of the redemption  Is he a different person from the Messiah, whom we
of the world, or its vindication from the bondage of have been taught to expect under the title of the
Satan.  "But this," says Dr. Doddridge, "is so  Son of man?  If not, what sort of a Messiah must
unusual a sense of the word, [iKp'xt, judgment,] that he be that is to die?  Then Jesus said-Not anI choose, with Dr. Whitby, to understand it of the  swering them  directly, but exhorting them to imcondemnation of the world, or of the judgment prove what they had heard already; Yet a little
a                                                                 617




The blindness of the Jews, though Jesus    ST. JOHN.     had done so many miracles before them.
A.M. 4037. ye have the light, lest darkness come  hath believed our report? and towhom  A. M. 4037.
A. D. 33. y                                                                           A. D. 33.
-  upon you: for "he that walketh in  hath the arm  of the Lord been redarkness knoweth not whither he goeth.          vealed?
36 While ye have light, believe in the light,  39 Therefore they could not believe, because
that ye may be ~ the children of light.  These  that Esaias said again,
things spake Jesus, and departed, and P did   40 r He hath blinded their eyes, and hard
hide himself from them.                         ened their heart; that- they should not see
37 If But though he had  done so many  with their eyes, nor understand with their
miracles before them, yet they believed not heart, and be converted, and I should heal
on him:                                         them.
38 That the saying of Esaias the prophet  41   These things said Esaias, when he saw
might be fulfilled, which he spake, q Lord, who  his glory, and spake of him.
a Chap. xi. 10; 1 John ii. 11. — Luke xvi. 8; Eph. v. 8; 1 p Chap. viii. 59; xi. 54. —q Isa. liii. 1; Rom. x. 16.-  r Isa. vi.
Thess. v. 5; 1 John ii. 9-11.                9, 10; Matt. xiii. 14.-s Isa. vi. 1.
while is the light with you-As if he had said, Do  ther, So that the saying of Esaias was, fulfilled,
not cavil at what I now say; but remember how  as Dr. Doddridge renders the clause, observing,
short this opportunity is, which through the divine  " It is apparent that the accomplishment of this
goodness you now enjoy; and improve by my in- prophecy could not be the end they proposed to
structions, who am the light of the world. See on  themselves in their unbelief; and consequently that
John viii. 12. Lest darkness-That is, spiritual the expression, tva rXrlpoi9n, must be rendered as
blindness; come upon you-By the just judgment of above."  Thus also Dr. Macknight, who observes,
God. Rom. xi. 25. If that should happen to you, that iva here, as well as in many other passages,
ye will be in a miserable condition indeed: For he ought to be translated so that, as denoting the event
that walketh in darkness, knoweth not whither he spoken of, and not the cause of that event.  Which
goeth-Knoweth neither the way he is walking  he spake-In the name of Christ and his servants,
in, nor the end he is walking toward: he knows not referring expressly to gospel times; Lord, who
into what danger and misery he may fall the very  hath believed our report? —The tidings we bring,
next step he takes: and much more dreadful will it the testimony which we bear, especially concernbe for you to be deserted of God, and left to the  ing the great and wonderful humiliation and exaltdarkness and folly of your own hearts. Observe, ation of the Messiah, predicted by that prophet in
reader, he that is destitute of the light of the gospel, the passage referred to, namely, Isa. liii. 1, &c.,
that is unacquainted with its discoveries and direc- where see the notes. And to whom hath the arm
tions, wanders endlessly in mistakes and errors, in  of the Lord been revealed?-To whom has his
a thousand crooked paths, and is not aware of it: power been manifested, so as to conquer those
he is probably going to destruction, and knows not strong prejudices which men have entertained
his danger: he is sleeping, or sporting, on the brink  against the appointed method of salvation, or to
of the pit.  While you have the light, therefore, save whom has it been exerted?  Observe, reader,
believe in the light-While you enjoy the benefit of the power of God is only exerted to save those who
my doctrine, example, and miracles, which clearly  believe the gospel report.  Therefore, they could
prove my mission from God, believe on me; for it is not believe-They were now in a manner utterly
thus alone you can become children of light-  incapable of believing, because, by the just judgChildren of God, wise, holy, and happy.  These  ment of God for their obstinacy and wilful resistthings spake Jesus-When the Greeks applied them- ance of the truth, they were, at length, so left to the
selves to him; and as the unbelieving Jews were  hardness of their hearts, that neither the miracles
greatly irritated by the actions and discourses of the  nor the doctrines of our Lord could make any imday, and would not be awakened to conviction, he  pression upon them. Because Esaias said again,
left them and departed thence to a retired place. He hath blinded their eyes, &c.-As God is said to
Greek, a-veOwv EKpv6? at' avrov, which Dr. Campbell harden the heart of Pharaoh in one place, while in
renders, le withdrew himselfprivately from them: another it is said, Pharaoh hardened his own heart;
observing, that he thinks our translation, he departed  (see Exod. viii. 15, 32; ix. 12;) anrd as we ought to
and did hide himself from them, "conveys a sense  be very tender of ascribing to God any thing that
different from that of the original, which denotes looks like a necessitating influence to impel men to
simply, that in retiring he took care not to be ob- sin, "I apprehend," says Dr. Doddridge, "that all
served by them."                                we are here to understand, by God's blinding and
Verses 37-41. Though he had done so many mi- hardening these Jews, is, that he permitted them to
racles before them-So that they could not but see  grow more and more prejudiced against the gosthem; yet they believed not on0 him-That is, in  pel," namely, by withdrawing from them his abused
general they did not; being hardened in their infi- grace. Now  these things said Esaias, when he saw
delity.  That the saying of Esaias   might —Or ra- his glory-Namely, Christ's glory. See notes on
618                                                               a




Jesus asserts his divine mission, as   CHAPTER XII.    the Light and Savzour of the world,
A. M. 4037. 42 ~f Nevertheless, among the chief whosoever believeth on me should A.M. 4037.
A. D. 33.                                                                            A. D. 33.
rulers also many believed on him; but not abide in darkness.
t because of the Pharisees they did not confess   47 And if any man hear my words, and behimn, lest they should be put out of the syna- lieve not, a I judge him  not: for b I came not
gogue:                                         to judge the world, but to save the world.
43 U For they loved the praise of men more   48 c He that rejecteth me, and receiveth not
than the praise of God.                         my words, hath one that judgeth him: d the
44 ~ Jesus cried, and said, xHe that believeth  word that I have spoken, the same shall judge
on me, believeth not on me, but on him that him in the last day.
sent me:                                         49 For e I have not spoken of myself; but
45 And he Y that seeth me, seeth him  that the Father which sent me, he gave me a comsent me.                                        mandment, f what I should say, and what I
46 Z I am  come a light into the world, that should speak.
t Chap. vii. 13; ix. 22. —— u Chap. v. 44.-x Mark ix. 37;   a Chap. v. 45; viii. 15, 26.-b Chap. iii. 17. — Luke x. 16.
I Pet. i. 21.-Y Chap. xiv. 9.  z Verses 35, 36; Chap. iii. d Deut. xviii. 19; Markt xvi. 16.-e Chap. viii. 38; xiv. 10.
19; viii. 12; ix. 5, 39.                        fDeut. xviii. 18.
Isa. vi. 1, &c., where the glory which Isaiah saw is me-As the perfections of the Father are displayed
expressly said to be the glory of Jehovah, the su- in me: whereas, he that shuts his eyes against me,
premne God. The meaning is, that Esaias uttered  excludes the only means of being brought to the
these remarkable words, when, in a vision, he saw  true knowledge of the Father. I am come a light
the glory of the Son of God, and the manifestations into the world-I am  the Sun of righteousness,
which he was to make of the divine counsels, and  whose beams dispel the darkness of ignorance,
described the effect which those manifestations folly, and sin, in which men are involved, and am
would have upon his hearers, for which reason  come to deliver all who believe on me out of that
they are a prophetical description of the men of the  darkness.  And if any man hear my wordsage in which Jesus lived.                       Which I am so frequently and continually speakVerses 42, 43. Nevertheless, among the chief ing; and yet believe not, Ijudge him not-Rather,
rulers also many believed on him-Though the  I condemn him not; for I came not-I am not at
greater part of those to whom Christ preached re- present come; to judge (to condemn) the &borldjected him, his sermons were not wholly unsuc- Or to perform any work of wrath and terror, whatcessful; for a number of the chief magistrates, and  ever ill usage I may meet with in it; but the deother principal people, believed on him; yet they  sign of my present appearance is mild, kind, and gra.
did not openly profess their faith, fearing they  cious, and I am come to save the world —And make
should be excommunicated by the Pharisees, whose  its inhabitants happy, in time and in eternity, if they
party was now very powerful, both in church and  will be so wise as to hearken to the proposals I
state; for they loved the praise of men more than, offer. See! Christ came to save even those that
14c.-They durst not face the contempt of their finally perish! Even they are a part of that world
fellow-mortals, even to secure the approbation of which he lived and died to save. He that rejecteth
their Maker! Such was now the state of things at me, 4c., hath one that judgeth him-But though I
Jerusalem, and such the effect of Christ's entrance  shall not now execute judgment upon those who
into it, as above related.                      hear my doctrine and do not believe and obey it,
Verses 44-50. Jesus-On some occasion or other nevertheless they shall not pass unpunished.  The
soon after this, in order to strengthen the faith of word that I have spoken shall judge, &c.-For the
those timid and diffident disciples (if such they  doctrine which I have preached shall bear witness
could be called) last mentioned, and to inspire them  against them at the day of judgment; and because
with courage; cried-Or proclaimed, with a loud  it has aggravated their sin, it shall heighten their
voice, when, it appears, a considerable number of punishment. For I have not spoken of myself —
people were gathered about him; and said, He that Either on my own motion, or on any precarious
believeth on me-Really and cordially; believeth  conclusions, drawn from principles divinely taught;
not on me alone, but on him that sent me-And  but the Father which sent me, he gave me a conmthereby does honour to the Father himself. As if mandment-Gave me ample instructions; what I
he had said, My doctrine, declarations, and promises should say, and what I should speak-Two words
are so evidently from God, that he who believeth on  signifying the same thing.  The Old Testament
me, may more properly be said to believe on God, prophets sometimes spoke of themselves, but Christ
by whose authority and whose word I preach. And  spake by the Holy Spirit at all times. God the Fa7he that seeth me-He that seeth the miracles which  ther gave him, 1st, His commission; he sent him,
I perform, seeth the operation of his power by  as his agent and plenipotentiary, to concert matters
whom, as man, I act. Or, He that sees me and re- between him and man; to set on foot a treaty of
gards me with a lively faith, seeth him that sent peace, and to settle the articles thereof. 2d, His ina                                                              619




Jesus, having loved his own which were    ST. JOHN.             in the world, loved them to the end.
A. M. 4037. 50 And I know that his command- speak therefore, even as the Father A. M. 4037.
A. D. 33.                                                                                A. D. 33.
ment is life everlasting: whatsoever I  said unto me, so I speak..
structions; which are here called a commandment; nothing in the message which he has sent me to defor they were like those given to an ambassador, liver. In other words, because I am sensible that
directing him  not only what he may say, but what the doctrines and precepts which the Father hath
he must say. The Messenger of the covenant was  commanded me to declare, are the only condit'ons
intrusted with a message which it was necessary he  of eternal life, and that it depends upon the knowshould deliver. Christ, as Son of man, did not ledge and observance of them; therefore I have
speak that which was of human device or contri- proposed them with the greatest faithfulness, plainvance; and, as Son of God, he did not act sepa- ness, andconfidence. Hence I am worthy of credit;
rately from, but in perfect union with, his eternal both in respect Qf my commission, and in respect
Father. Observe, reader, our Lord Jesus, though  of the fidelity with which I have executed it. So
he were a Son, learned obedience himself before he  that the doctrine which I preach should be received
taught it us. And I know that his commandment-  as coming from the Father, and you should conUnderstood, believed, and obeyed; is life everlast- sider that by rejecting it you will be guilty of deing-That is, is the way to it, and the beginning  spising his authority. Thus, what is contained in
of it. Whatsoever I speak, therefore-Whatsoever  this last paragraph appears to be, with St. John, the
I declare in my doctrine to those, that hear me; epilogue of our Lord's public discourses, and a kind
even as the Father said unto me, so I speak-I alter of recapitulation of them.
CHAPTER XIII.
Jesus having finmshed his public discourses, here at the passover-supper, (1,) Washes his disciples' feet, to set them an example of humility and brotherly love, 1-17. (2,) Foretels who should betray him, 18-30. (3,) Speaks of his glorification
as at hand, and enjoins his disciples to love one another, 31-35. (4,) Foretels Peter's denial of him, 36-38.
A. M. 4037. NOW   a before  the feast of the  having loved his own which  were A.M. 4037.
A. D. 33.                                                                                A. D. 33.
passover,  when  Jesus  knew  in the world, he loved them  unto
that bhis hour was  come  that he  should  the end.
depart out of this world  unto  the  Father,   2 And supper being ended, (c the devil having
a Matt. xxvi. 2.  b Chap. xii. 23; xvii. 1, 11.           C Luke xxii. 3; Verse 27.
NOTES ON CHAPTER XIII.                  They rather quickened his friendship; for he inVerse 1. Now before the feast of the passover —  dulged the tenderest feelings of love on this occaThat is, before they began the passover-supper; sion, and after the manner of a departing friend, exwhen Jesus knew-Greek, eitod Iymcr, Jesus hav- pressed his kindness in the most affectionate maning known; that his hour was come —The hour ner.
which he had long expected; sometimes called his    Verse 2. And supper being ended —Or, as d6emrve
enemies' hour, the hour of their triumph; some- yevo/teve should rather be translated, supper, or suptimes his hour, the hour of his suffering, and of his per-time, being come, or, while they were at supper,
triumph also; that he should depart out of this  as Dr. Campbell renders it. Thus, John xxi. 4,
world-In which he had sojourned for a while;  rpwotac yevotevnr~, when morning was come.  Acts
unto the Father-With whom  he had glory, and  xii. 18, and xvi. 35, n/epac yevo/evnr, when day was
who had loved him, before the world was, chapter come; and Acts xxi. 40, clyi7 tevolyevwc, when silence
xvii. 5, 24. Having loved his own-Not ra tdca, his  was made: in all which places, and in many more,
own things, as chapter i. 11; but rs' tdelEc, his own  which might easily be collected from the Greek
persons; thdt is, as the expression here means, writers, it would be absurd to translate the word,
his apostles; which were in the world-Which  ended. "When yevoteevrvc," says Dry. Campbell, "is
were to remain for some time in the world, in a joined with rpcota, oPrar, rl/epar, or with any term
state of trial and suffering, after he was taken from  denoting a precise portion of time, it invariably sigthem; he loved them unto the end-Of his life; nifies that the period denoted by the noun is begun,
and therefore would omit nothing which might be  not ended."  Of this he produces several incontrofor their advantage. The sense is, that although he  vertible examples. " That this was the passoverknew his own sufferings were at hand, the prospect supper, may be proved by four arguments: 1st, In
of them did not make him forget his disciples. John's history of this supper we are told, when Jesus
620                                                                 a




Judas tempted by the devil            CHAPTER XIII.                    to betray the Lord Jesus.
A. M. 4037. now put into the heart of Judas Isca-   5 After that, he poureth water into A. M. 4037.
A. D. 33.                                     ro i     o soy
D 33riot, Simon's son, to betray him,)  a basin, and began to wash the disci- A. D. 33.
3 Jesus knowing d that the Father had given  ples' feet, and to wipe them~ with the towel
all things into his hands, and ethat he was wherewith he was girded.
come from God, and went to God;                   6 Then  cometh he to Simon Peter: and
4 f He riseth from supper, and laid aside his  1 Peter saith unto him, Lord, g dost thou wash
garments; and took a towel, and girded himself. my feet?
d Matt. xi. 27; xxviii. 18; Chap. iii. 35; xvii. 2; Acts ii. 36; e Chap. viii. 42, xvi. 28.-  f Luke xxii. 27; Phil. ii. 7, 8.
1 Cor. xv. 27; Heb. ii. 8.                      1 Gr. he.-g Matt. iii. 14.
had washed the disciples' feet he sat down again at fore the passover being celebrated before Judas went
table, and explained the meaning of the action, verse  out, the supper mentioned by John must have been
12; and then declared that one of them should be- that solemnity."-Macknight.  The devil having
tray him, verses 18-21. This occasioned the beloved  now put it into the heart of Judas to betray himdisciple first, and after him the other disciples, to  By this version the English reader would be led to
inquire which of them should do the horrid deed, apprehend, that it was at this paschal-supper that
verse 23. But, by the consent of all the evangelists, the devil first tempted Judas to betray Christ: but
that declaration and inquiry were first made while  the original expressidn may be properly rendered,
they were eating the last passover. 2d, At this sup- the devil having already put it into the heart of
per, mentioned by John, Jesus declared that Peter Judas, &c., for the participle fe62Iycoroc is of the
should deny him, verse 38; and the words of his perfect tense, and denotes an action done at some
declaration are not, The cock shall not crow the  time past, and the particle 7ds7, rendered nov, often
next, the third, or the fourth day, but, The cock  signifies already, or before: so that what Christ says
shall not crow  till thou hast denied me thrice: here concerning Judas, may refer to what had passed
therefore the declaration must have been made on  between him and the chief priests, after the reproof
the night of the denial; and consequently the sup- given him in the supper at Bethany. And therefore
per, at which it was made, must have been the pas- when John says afterward, (verse 27,) that after the
chal-supper, for all the evangelists agree that Peter sop was given him, Satan entered into Judas, the
denied his Master the night in which that supper meaning must be, that he was then again incited by
was celebrated. 3d, The connection in which John's the devil to execute the treachery which he had besupper stands with the subsequent facts mentioned  fore resolved upon, by a like instigation of the same
by him shows plainly that it was the paschal-supper. evil spirit.
For the discourse, (John xiv,) being intended to give    Verses 3-6. Jesus knowing that the Father had
the disciples consolation, was delivered by Christ given all things into his hands, and that he was
immediately after he had foretold Peter's denial, and  come from God, &c.-That is, although he was conthe cowardice of the rest. Having ended that dis- scious of his own greatness, as being invested with
course, Jesus went out of the house, (John xiv. 31,) the government of all things, and as having existed
and delivered the allegorical sermon, (John xv.,) in heaven before he appeared on earth, and as being
vwhich, from the subject of it, seems to have been  sure of returning to heaven again to reign there;
preached in a place where there were many vines yet he humbled himself in the manner here related,
growing, probably on the mount of Olives, whither, descended to the mean office of a slave, and washed
as the other evangelists inform us, he retired after the feet of his own disciples; an action which might
the paschal-supper. Immediately after the allegori- justly excite our wonder, if we had not proofs of
cal sermon, he spake that which is contained in the  his much greater humiliation, in making himself of
xvith and xviith chapters, and then went with his no reputation for the great work of man's redempdisciples over the brook Cedron, into the garden of tion. He risethfrom supper-This implies, that in
Gethsemane, where he was apprehended. From  some sense supper was begun. Probably the antethis series of facts it appears, that the supper was past had been taken, which is mentioned by the
the paschal-supper, because, between it and Jesus's  Jews as preceding the eating of the paschal lamb,
crucifixion, there is not the least chasm in Joh.n's and they tell us, that it was then usual for the mashistory, where the passover can be brought in. 4th, ter of the family to wash his hands, a custom which,
We are told, (chap. xiii. 27-30,) that after Jesus had  it is said, the Jews continue still. And laid aside
ordered Judas to do quickly what he was about to  his garments-Namely, his upper garments, which
do, he went out; upon which Jesus mentioned the  would have hindered him.' After that, he poureth
near prospect he had of being glorified, to intimate  water into a basin-A large vessel, usually placed for
that he knew Judas was gone out to betray him. this very purpose wherever the Jews supped.  Then
From this time forth there is nothing said of Judas cometh he to Simon Peter-Namely, after he had
)y John till he appeared with the armed band. washed the feet of those who sat nearest to him; and
Nevertheless, by the accounts of the other evan- Peter saith, Lord, dost thou wash-Dost thou purgelists, Judas was present at the institution of the  pose, or go about to wash; my feet? —Thou who
sacrament of the supper, after the passover. W:ere- I. art the Son of God, the Messiah, and consequently
a                                                                621




Jesus sets his disciples an example      ST. JOHN.            of humility, by washing their feet.
A. M. 4037.  7 Jesus answered and said unto him, every whit: and k ye are clean, but A. M. 4037.
A. D. 33.                                                                            A. D. 33.
What I do thou knowest not now; not all.                                         33
h but thou shalt know hereafter.                 11 For'he knew  who should betray him:
8 Peter saith unto him, Thou shalt never therefore said he, Ye are not all clean.
wash my feet.  Jesus answered him, iIf I   12 So after he had washed their feet, and
wash thee not, thou hast no part with me.       had taken his garments, and was set down
9 Simon Peter saith unto him, Lord, not my  again, he said unto them, Know ye what I
feet only, but also my hands and my head.       have done to you?
10 Jesus saith to him, He that is washed   13 mYe call me Master and Lord: and ye
needeth not save to wash his feet, but is clean  say well; for so I am.
h Verse 12.-i Chap. iii. 5; 1 Cor. vi. 11; Eph. v. 26; Tit. iii. 1 Chap. vi. 64. —  Matt. xxiii. 8, 10; Luke vi. 46; 1 Cor. viii.
5; Heb. x. 22.   kChap. xv. 3.                     6; xii. 3; Phil. ii. 11.
the king of the Jews, shalt thou wash my feet, who  water; needeth not-After that, to wash any part
am thy disciple, a poor fisherman, and, what is still thereof, except his feet-Which, in coming out of
more degrading, an unworthy sinner.            the bath, may have been defiled. As the alrodvT7ptIov,
Verses 7-11. Jesus said, What I do thou knowest says Clarius, or room in which they dressed themnot nowt-Thou dost not now know what I intend by  selves after bathing, was different from that in which
this action, but thou shaltknowhereafter, a declaration  they bathed, their feet might be so soiled in walking
which we may apply on many occasions, for many  from one to the other, as to make it necessary immeof his works (whether of creation, providence, or diately to wash them again. Or, as Dr. Campbell
grace) are now great mysteries to us, and known to  thinks, there may be " an allusion in the words to
us, either not at all, or very imperfectly. It is suffi- the custom of the times; according to which, those
cient that we can love and obey now, and that we  who had been invited to a feast, bathed themselves
shall know hereafter what now appears mysterious before they went; but, as they walked commonly
to us, and what we cannot comprehend. Peter in sandals, and wore no'stockings, it was usual to
saith, Thou shalt never wash my feet-Words rash- get their feet washed by the servants of the family,
ly and sinfully spoken. Jesus answered-And by  before they laid themselves on the couches. Their
his answer caused him to change his mind, and re- feetrwhich would be soiled by walking, required
tract what he had uttered; for when the mistake of cleaning, though the rest of their body did not."
his understanding was rectified, the corrupt resolu- The spiritual meaning of our Lord's words evidently
tion of his will was soon altered. Jesus answered, is. that persons truly converted, that is, justified and
If I wash thee not-If thou dost not submit to my  regenerated, do not, after this, unless they fall from
will; thou hast no part with me-Thou art not my  grace, stand in need of experiencing an entire change
disciple. In a more general sense the clause may  of their state and nature; but only to cleanse themmean, If I do not wash thee from the guilt of thy  selves by renewed acts of repentance and faith, from
past sins in my blood, and purify thee from the power the smaller pollutions which they may inadvertently
and pollution of sin, and all the depravity of thy  contract, through infirmity and carelessness, and
mind and heart by my Spirit, thou canst have no  which, in some degree, are inseparable from the
communion with me, nor any share in the blessings weakness of human nature. For that our Lord spake
of my kingdom. Peter saith, Lord, not my feet of a spiritual washing, is evident from his adding,
only, &c. —Being now convinced that he had spoken  and ye are clean, but not all-Ye are accepted as
rashly, and that the washing intended was an act of sincere and upright, as penitent and believing, and
Christ's authority and grace, he readily consents to  therefore as pardoned and renewed sinners, but you
it, having before refused it, because it seemed only  are not all such. For he knew who should betray
to be an act of Christ's humiliation. As if he had  him-He was perfectly acquainted with the secret
said, Lord, if this washing be necessary, in order to  dispositions of their hearts, and with the hypocrisy
my having a part with thee, and be an emblem, or and wickedness of the traitor, that his heart was
token thereof, I most gladly acquiesce in it, and am  polluted with reigning sin, yea, and was so far ennot only heartily willing, but desirous, that thou  slaved to the power of Satan, as to have consented
shouldest wash my whole person, not my feet only, to the perpetration of one of the vilest acts of wickor the defilement I may contract while I am en- edness ever committed.
deavouring to walk in the way of duty, but all my    Verses 12-15. So after he had washed theirfeet,
executive and intellectual powers; yea, that I may  &c.-After he had given them such a striking proof
be sanctified throughout, body, soul, and spirit, and  of his humility, condescension, and love, by perthat my whole man may be dedicated to, and em- forming to them the office of the meanest slave; he
ployed in, thy service. Jesus-Willing to lay hold  said, Know ye what I have done to you?-Know ye
on an expression which gave him an opportunity of the meaning of what I have done? for the action
pursuing a useful thought; saith to him further, He was emblematical.  Ye call me Master, and Lordthat is washed-Greek, Aestauevor, he that hath been  0 dtdalaKaOof'at o Kvptoc, the master, or teacher, and
bathed, whose whoole body hath been washed in  the Lord. " The article prefixed to each appellation,
622                                                              a




esus recommends humility             CHAPTER XIII.                       by his own example.
A. M. 4037.  14 n If I then, your Lord and Mas- me, hath lifted up his heel against A. M. 4027.
A. D. 33.                                                                            A. D. 33.
ter, have washed your feet; 0 ye also  me.                                       _
ought to wash one another's feet.                19 t Now2 I tell you before it come, that
15 For P I have given you an example, that when it is come to pass, ye may believe that I
ye should do as I have done to you.             am he.
16 q Verily, verily, I say unto you, The ser-  20 "Verily, verily, I say unto you, He that
vant is not greater than his lord; neither he  receiveth whomsoever I send, receiveth l,;
that is sent greater than he that sent him.     and he that receiveth me, receiveth him  th.at
17 r If ye know these things, happy are ye if sent me.
ye do them.                                      21 x When  Jesus had thus said, Y he was
18 T, I speak not of you all; I know whom  troubled in spirit, and testified, and said, Verily,
I have chosen; but that the Scripture mLay  verily, I say unto you, that z one of you shall
be  fulfilled, s He that  eateth  bread  with  betray me.
n Luke xxii. 27.  o Rom. xii. 10; Gal. vi. 1, 2; 1 Pet.   t Chap. xiv. 29; xvi. 4. 2 — Or, from henceforth.-u Matt.
v. 5.-P Matt. xi. 29; Phil. ii. 5; 1 Pet. ii. 21; 1 John ii. 6. x. 40; xxv. 40; Luke x. 16. —  Matt. xxvi. 21; Mark xiv.
q Matt. x. 24; Luke vi. 40; Chap. xv. 20.-r James i. 25. 18; Luke xxii. 21.-Y Chap. xii. 27.-  z Acrs i. 17; 1
8 Psa. xli. 9; Matt. xxvi. 23; Verse 21.        John ii. 19.
and the nominative case employed, where in cor- nor do I expect that all of you will hearken to me;
mon language it would have been the accusative, give  I know whom I have chosen-I know there is one
great energy to the expression, and show that the  among you whom no instruction will profit, and that
words are applied to Jesus in a sense entirely pe- I should have called such a one to the apostleship
culiar." —Campbell. And ye say well-I am really  need not surprise any of you, for I was well acwhat you call me, being the Son of God, and Saviour quainted with the dispositions of each of you when I
of the world. IfI, then, your Lord, 4c., have washed  made choice of you, and did not make choice of a
your feet —Have condescended to so mean. an of- traitor to be my apostle through ignorance of his
fice, and in all other instances have shown my rea- character; but that the Scripture may be fulfilleddiness in love to serve you; ye also ought to wash  Particularly Psa. xli. 9; He that eateth bread with
one another's feet-And why did they not? Why  mne-And has been nourished by my care and fa.
do we not read of any one apostle ever washing the  vour; hath lifted up his heel against me —Like an
feet of any other? Because they understood their ungrateful brute, that kicks at the kind master who
Lord better. They knew he never designed that feeds him. Such treatment David met with from
this should be literally taken. He designed to teach  those whom he trusted, and such I know that I am
them the great lesson of humble love, as well as to  to expect. Now I tell you before it come-I give
confer inward purity upon them. And hereby he  you this intimation before I am betrayed; that when
teaches us, lst, In every possible way to assist each  it is come to pass-That when what I thus foretel is
other in attaining that purity. 2d, To wash each  accomplished, you may be so far from doubting of
other's feet, by performing all sorts of good offices the truth of my mission on that account, that, on the
to each other, even those of the lowest kind, when  contrary, you may more firmly believe that I am he
opportunity serves, and the necessity of any calls -That I told you I was, even the true Messiah.
for them. For I have given you an example that Verily, he that receiveth whomsoever I send, reye should do-On all proper occasions to one another; ceiveth me-I put my own honour upon you, my
as I have done to you-As if he had said, I have set ambassadors; and assure you that he who receives
you a pattern of humility, to recommend it to you: in faith, love, and obedience, the doctrine of you my
and it must be acknowledged that nothing shows us apostles, or of any other. messengers whom I send
morb effectually the necessity of this grace, than its to preach the word of eternal life, receives mine,
being recommended to us by so high an example; and he who receives mine, receives that of him who
a recommendation which, in the present circum- sent me. Whatsoever therefore I shall suffer, let
stances, was peculiarly seasonable, for the disciples not your zeal to carry on my cause be lessened, but
having heard Jesus say that the kingdom of God  steadfastly persevere in your adherence to it, with a
was at hand, (Luke xxii. 18,) their minds were so  firm persuasion that I will support you in it; for in
fired with ambitious passions, that, before they arose  this view I look upon your interest as my own.
from supper, they fell into a hot contention about See on Matt. x. 40; Luke x. 16.
sharing the principal posts in the kingdom.       Verses 21, 22. When Jesus had thus said, he was
Verses 16-20. Verily, the servant is not greater troubled in spirit-To think of so ungrateful and
than his lord-And therefore ought not to think  impious a design in one so near him, and so much
much either of doing or suffering the same things. obliged to him; and testified-As they sat together,
If ye know these things-Therefore, knowing your and were eating the paschal-supper, Mark xiv. 18;
duty in this particular, ye are happy if you practise  Verily, one of you shall betray me — Verily, how
it. I speak not of you all-When I call you happy; incredible soever what I now say may appear to
a                                                              623




Jesus foretels who it was                ST. JOHN.                      that would betray him.
A. M. 4037.  22 Then the disciples looked one  when he had dipped the sop, he gave A. M. 4037.
A. D. 33.                                                                             A. D. 33.
on another, doubting of whom  he  it to Judas Iscariot the son of Simon.
spake.                                           27 b And after the sop Satan entered into him.
23 Now a there was leaning on Jesus's bosom, Then said Jesus unto him, That thou doest, do
one of his disciples, whom Jesus loved.         quickly.
24 Simon Peter therefore beckoned to him   28 Now no man at the table knew for what
that he should ask who it should be of whom  intent he spake this unto him.
he spake.                                        29 For some of them  thought, because c Ju25 He then, lying on Jesus's breast, saith unto  das had the bag, that Jesus had said unto him,
him, Lord, who is it?                           Buy those things that we have need of against
26 Jesus answered, He it is to whom I shall the feast; or, that he should give something to
give a 3sop, when I have dipped  it.  And  the poor.
a Chap. xix. 26; xx. 2; xxi. 7, 20, 24.-3 Or, morsel.  b Luke xxii. 3; Chap. vi. 70..-C C(hap. xii. 6.
you, one of you, who is eating with me in this is, leaning backward, and secretly whispering; saith,
friendly and intimate manner; even one of you, my  Lord, who is it? Jesus answered-In his ear: so
apostles and constant followers, shall, or will betray careful was he not to offend (if it had been possible)
me, to those that thirst for my blood. None, indeed, even Judas himself; He it is to whom I shall give a
could be said to betray him but those in whom he  sop-To Vouutov, the sop, which he took up while he
reposed confidence, and were the witnesses of his was speaking; and when he had dipped the sop-In
retirement. This did not lay Judas under any fatal a thick kind of sauce made of dates, raisins, and
necessity of committing the sin here spoken of; for other ingredients beaten together and properly
though the event followed according to the prediction, diluted; he gave it to Judas Iscariot-Who took it
yet it was not caused by the prediction, but would  readily enough, not suspecting the design of Christ's
have equally happened if no such prediction had. giving it to him. See note on Matt. xxvi. 20-25. The
been uttered. Our Lord's speaking thus indefinitely  Jews still retain the use of such a sauce, which they
at first, and only saying, one of you, was profitable  call haroseth, made of such kind of ingredients,
to them all, as leading them all seriously to examine about the consistence of mortar, to represent the
themselves. Then the disciples looked one on an- clay in which their forefathers wrought while they
other-For some time, in silence, and with great were under bondage to the Egyptians.
astonishment; doubting of whom he spake-And    Verses 27-30. And after the sop Satan entered
studious to observe in whose countenance they  intohim-Morefully; "nonsecundumsubstantiam,"
might read any peculiar confusion, which might says Jerome, "sed secundum operationem," not as
look like an indication of guilt.               to his substance, but as to his operation; as he is
Verses 23-26. There was leaning on Jesus's bo- said to do when man's will is fully inclined to obey
sorm-That is, sitting next to him at table. This his motions. Then said Jesus, That thou doest, do
phrase only expresses the then customary posture  quickly-This is not a permission, much less a comat meals, where the guests all leaned sideways mand. It is only as if he had said, If thou art deon couches, and each was said to lie in the bosom  termined to do it, why dost thou delay?  Hereby
of him who was placed next above him; one of the  showing Judas that he could not be hid, and exdisciples whom Jesus loved-This was John. the  pressing his own readiness to suffer. No man at
memory of whose sweet disposition, and other ami- the table knew why he. said this-That is, none
able qualities, is perpetuated in the peculiar love  except John and Judas, for John does not here inwhich Jesus bare to him. He always avoids with  elude himself, but speaks of the other disciples; for
great care the expressly naming himself. Perhaps though they could know nothing of the matter, in
our Lord now gave him the first proof of his pecu- all probability he must have comprehended the
liar love, by disclosing this secret to him. Simon  meaning of Christ's words to the traitor.  Some
Peter, therefore-Not daring to ask Jesus himself; thought because Judas had the bag-Had the keepbeckoned to him-The word vevee, thus rendered, ing of the common purse, on which they were to
might be more exactly translated, nodded, namely, subsist during their stay at Jerusalem; that Jesus
he intimated his desire by a motion of his head; had said, Buy that which we have need of against
that he should ask him privately who it should be-  the feast-That is, the seven ensuing days of the
Peter was probably desirous to know, not only that feast; or that he should give something to the poor
he might be sure it was not himself, but that, know- -These meanings were what first occurred to the
ing who it was, he and the other disciples might disciples. But being in great perplexity on account
withdraw from him, and guard against him, as also, of his declaration concerning the treachery of one of
if possible, prevent his design. It may appear to us their number, they did not think much upon what
a desirable thing to know who, in the church, will he now said to Judas.  The declaration which
deceive us, yet let this suffice: Christ knows, though  engrossed their attention had not pointed at any
we do not. He then, lying onfJesus's breast-That of them in particular, and the discovery of the
624                                                              a




Jesus speaks of his glorification, and  CHAPTER XIII. enjoins his disciples to love one another.
A. M. 4037. 30 He then, having received the   33 Little children, yet a little while A. M. 4037.
A. D. 33.                                                                              A. D.33.
sop, went immediately out: and  it I am with you.  Ye shall seek me;
was night.                                       h and, as I said unto the Jews, Whither I go,
31 ~f Therefore, when he was gone out, Jesus  ye cannot come, so now I say to you.
said, d Now  is the Son of man glorified, and   34 iA  new  commandment I give unto you,
e God is glorified in him.                       That ye love one another; as I have loved
32 f If God be glorified in him, God shall you, that ye also love one another.
also glorify him in himself, and g shall straight-   35 k By this shall all men know that ye are
way glorify him.                                 my disciples, if ye have love one to another.
d Chapter xii. 23.-eChapter xiv. 13; 1 Peter iv. 11.'  iLev. xix. 18; Chap. xv. 12, 17; Eph. v. 2; 1 Thess. iv. 9;
f Chapter xvii. 1, 4-6. —-g Chapter xii. 23.-h Chapter vii. James ii. 8; 1 Pet. i. 22; 1 John ii. 7, 8; iii. 11, 23; iv. 21.
34; viii. 21.                                    k I John ii. 5; iv. 20.
person was made to John only. They were there- I love with parental tenderness, and whom my heart
fore swallowed up in grief, and each of them would  pities under all your trials and sorrows; yet a little
fain have cleared himself, inquiring of Jesus, one by  while, &c.-That is, It is but a very little while longer
one, Lord, is it I?  Matt. xxvi. 22; Mark xiv. 19. that I am to continue with you: a fewhours more will
Judas himself even, conscious as he was of his guilty  part us; and ye shall seek me —Shall wish for my
purpose, also inquiring, with unparalleled impudence, presence and converse when I am gone; and as I
Master, is it I? He then, having received the sop-   said to the Jews, (see chap. vii. 34, and viii. 21,)
With the awful words of his Master (giving him to  Whither I go ye cannot come-Not yet, being not
know that his intentions were not concealed) sound- yet prepared for it. A new commandment-As if he
ing, as it were, in his ears; went immediately out-To  had said, But observe my parting words, and let them
the chief priests, or, wentout soon, without any further be written on your very hearts; for I give you what
reply, as everwc, here rendered immediately, some- I may properly call a new commandment, enjoin
times signifies: for it seems he stayed till the Lord's ing a higher degree of mutual love than has genesupper was instituted: being so utterly abandoned as rally been possessed and manifested among pious
to be capable of committing his intended horrible  people to each other; a command which I press
crime, even with this aggravation; and it was n  ht upon you by new motives, and a new example, and
-Which was the time he had appointed to nWet which from henceforth I would have you to conthose who were consulting how to execute their pur- sider as confirmed by a new sanction, and to keep
pose against the life of Jesus, and under the cover of ever fresh in your memories. The expression,
it he went to them, and fulfilled his engagement in a which, says Dr. Doddridge, " signifies much more
little time, by delivering his Master into their hands. than merely a renewed command, is a strong and
Verses 31, 32. When he was gone out-Having  lively intimation, that the engagements to mutual
quitted the place in a mixture of rage and confusion, love, peculiar in the Christian dispensation, are so
as being marked out both by Christ's actions and  singular and so cogent, that all other men, when
words; Jesus said-To the rest of the disciples, as compared with its votaries, may seem uninstructed
they sat at the table with him; Now —While I speak  in the school of friendship, and Jesus may appear,
this; is the Son of man glorified-Or, is just on the  as it were, the first professor of that divine science."
point of being glorified; and God is glorified in  "He called this a new commandment," observes
him —Or, is about to be immediately glorified by the  Dr. Macknight, " not because mutual love had never
signal and extraordinary circumstances of his abase- been enjoined on mankind before, but because it was
ment and exaltation. And if God be glorified, &c. a precept of peculiar excellence, for the word new
-Or, as et o Oeoc edofaa6h7 may be rendered, seeing  in the Hebrew language [often] denotes excellence
God is glorified in him; God shall also glorify  and truth, as appears from Psa. xxxiii. 3; Mark i.
him, &c.-That is, Seeing that he has already done  27; Rev. ii. 17; and because they were to exercise
great honour to God by the past actions of his life, it under a new relation, according to a new measure,
and is about to honour him yet further by his suffer- and from new motives. They were to love one
ings and death, which will display the divine perfec- another in the relation of his disciples, and with that
tions, particularly God's infinite love to men, in the  degree of love which he had shown to them, for they
most astonishing and amiable light; he is, in his turn, were to lay down their lives for the brethren,
to receive glory from God; meaning, that in his  1 John iii. 16. Withal they were to love from the
human nature he was to be exalted to the highest consideration of his love, and i.n order to prove
dignity and power, or, as he himself expresses it, themselves his genuine disciples, by the warmth of
(Matt. xxviii. 18,) to all power, or authority, in  their mutual affection."  So also Dr. Campbell:
heaven and in earth; and that his mission from God  "Our Lord, by this, warns his disciples against
was immediately to be supported by irrefragable  taking for their model any example of affection
attestations.       ~                           whereunto the age could furnish them; or, indeed,
Verses 33, 34. Little children —An expression in- any example less than the love which he all along,
tended to signify both their weakness and his ten- especially in his death, manifested for them."
derness and compassion; as if he had said, Ye whom    Verse 35. By this shall all men know that you are
VoL. I.           (40)                                             625             a




Jesus forewarns Peter that                 ST. JOHN.                      he would deny him thrice.
A. M. 4037.  36 ~ Simon Peter said unto him, follow thee now? I will m lay down A. M. 4037
A.D. 33.                                                                                   A. D. 33.
Lord, whither goest thou?  Jesus  my life for thy sake.
answered him, Whither I go, thou canst not   38 Jesus answered him, Wilt thou lay down
follow  me now; but'thou shalt follow  me  thy life for my sake? Verily, verily, I say unto
afterward.                                         thee, The cock shall not crow, till thou hast de37 Peter said unto him, Lord, why cannot I  nied me thrice.' Chap. xxi. 18; 2 Pet. i. 14.         m Matt. xxvi. 33-35; Mark xiv. 29-31; Luke xxii. 33, 34.
my disciples-Your loving one another sincerely  enabled to do it afterward. From  this clause "we
and fervently, and in the manner and degree I now  gather that the declaration, (verse 33,) Whither Igo
enjoin, will be the most acceptable and the most ye cannot come, is one of those general propositions
ornamental token of your relation to me, and the  whereof there are many in Scripture, which were
noblest badge of your profession. The reader will spoken with a limitation not expressed. Here we
not need to be told how remarkably this new precept are directed to add the limitation, thus, Whither Igo
of our Lord was exemplified in the spirit and con- ye cannot come Now. For they were all, equally
duct of the first Christians, when he recollects their with Peter, to follow Jesus afterward, by suffering a
historian has attested, (Acts iv. 32,) that though they  violent death."-Macknight. Peter said, Lord, why
were a great multitude, consisting of many thousands, cannot Ifollow thee now?-He was very unwilling to
they were all of one heart and of one soul; inso- believe that he was so weak as Christ's words intimuch that not any of them  accounted any of the  mated he was. He thought he was prepared to do
things which he possessed as his own, but they had  or suffer any thing for his dear Master; adding, Ilwill
all things in common. And the ancient apologists for  lay down my life for thy sake-As if he had said.
Christianity inform us, that the persecuting heathen  Is there any road more terrible than the dark valley
themselves could not help exclaiming in rapture, on  of the shadow of death?  Yet through these black
observing the prevalence of this grace among them, and gloomy shades I am willing to accompany thee
See how these Christians love one another!         this moment. Jesus answered, Wilt thou lay down
Verses 36-38. Simon Peter saith, Lord, whither  thy life, &c.-Alas! Peter, thy promises are too
goest thou, &c. —The exalted virtue which our Lord  laae, and uttered with too much confidence to be
had just inculcated, did not make so strong an im- reld on: thou dost not consider with what relucpression on Peter's mind, as the words which he had  tance life is parted with, and what a hard task it is to
before spoken, concerning his going away to a place  suffer death.  Verily, the cock shall not crowa, &c.where his discipes could not come. He therefore  Notwithstanding thy pretended affection and fortireplies by thus asking whither he was going. He  tude, a few hours shall not pass till, in great consterseems to have supposed that Christ, in consequence  nation. at the danger with which I and my disciples
of being rejected by the Jews, was about to go to  will be threatened, thou shalt basely deny three sesome other part of the earth to erect his throne, veral times that thou art my disciple. Peter, therewhere he might reign without disturbance, according  fore, had no reason to be elated, though on a former
to the gross notion which he had of Christ's king- occasion he had confessed Jesus to be the Son of
dom. Jesus answered, Whither I go thou canst not God. And his behaviour, in this instance, affords a
follow me now, &c.-Thou art too weak at present very affecting example of human vanity, in the
to follow me in my sufferings: but thou shalt be  midst of the greatest weakness.
CHAPTER XIV.
In this chapter Christ comforts his disciples and followers, (1,) With views of heaven as their everlasting rest, 1-3.
(2,) With a representation of himself, as their way to it, and their Divine Mediator, 4-11. (3,) With promises of great
power to be conferred upon them in answer to their prayers, addressed to the Father in his name, 12-14. (4,) With
promises of the indwelling of his Spirit, and of fellowship with himself and his Father, to be conferred on those that should
show the love they already had to him by keeping his commandments, 15-24.  (5,) With promises of peculiar instructions
and directions from the Holy Spirit, and much spiritual peace even on earth, 25*27. (6,) With assurances that his departure from them, in order to his return to the Father, was to him a source of consolation, as it ought also to
be to them, 28-31.
626                                               ( 40* )            a




Jesus declares himself to be          CHAPTER XIV.               the way, the truth, and the lzJe.
A. M. 4037.   ET* nota your heart be troubled: ye   4 And whither I go ye know, and A. M. 4037
A.D. 33. -    believe in God, believe also in me. the way ye know.. 
2 In my Father's house are many mansions:   5 ~ Thomas saith unto him, Lord, we know
if it were not so, I would have told you.  b I go  not whither thou goest; and how can we know
to prepare a place for you.                     the way?
3 And if I go and prepare a place for you, c I   6 Jesus saith unto him, I am  e the way, and
will come again and receive you unto myself; f the truth, and g the life: h no man cometh unto
that d where I am, there ye may be also.        the Father, but by me.
* St. Philip and St. James's Day, gospel, verse 1 to verse 15.   d Chap. xii. 26; xvii. 24; 1 Thess. iv. 17.  e Hebrews
a Verse 27; Chap. xvi. 3, 22.  b Chap. xiii. 33, 36.  c Verses ix. 8.-f Chapter i. 17; viii. 32.-   Chapter i. 4; xi. 25.
18, 28; Acts i. 11.                            i Chapter x. 9.
NOTES ON CHAPTER XIV.                I came, whither I am going, and to which place I am
Verse 1. Let not your hearts be-troubled-At the  conducting you; are rmany mansions —Or apartthoughts of my departure from you, and leaving  ments (he alludes to the palaces of kings) sufficient
you in a world where you are likely to meet with  to receive the holy angels, your predecessors in the
many temptations, trials, and troubles, and to become  faith, and all that now believe, or-shall hereafter bea helpless prey to the rage and power of your lieve, even a great multitude, which no man can
enemies.  Ye believe in God-The Almighty Pre- number. Our Lord means by the expression, differserver and Governor of the universe, who is able to  ent states of felicity in which men shall be placed,
support you under, and deliver you out of, all your according to their progress in faith and holiness. If
distresses; believe also in me —Who am sent by I it were not so-If there were no state of felicity
God, not only to teach, but to redeem and save you; hereafter, into which good men are to be received at
and who can both protect you from evil, and reward I death, I would have told you so, and not have peryou abundantly for whatever losses and sufferings mitted you to impose upon yourselves by a vain exyou sustain on my account. But the original words, pectation of what shall never exist; much less would
r-eve~re etr Troy Oov Kat EtS ee  e wrtCevreTE  it seems, I have said so much as I have done to confirm that
ought rather to be rehdered, Believe in God, believe  expectation: but as it is in itself a glorious reality,
also in me; that is, Confide in the being, perfec- so I am now going, not only to receive my own retions, and superintending providence of God: or, ward, but to prepare a place for you there. By
Rely on the great acknowledged principles of natural passing into the heavens, as your great High-Priest,
religion, that the glorious Maker and Governor of the  through the merit of my sacrifice, and by appearworld is most wise, mighty, holy, just, and good, and  ing in the presence of God as your Advocate and
the sovereign disposer of all events; and comfort Intercessor, I shall procure for you an entrance into
yourselves likewise with the peculiar doctrines of that place, which otherwise would have been inaethat holy religion which I have taught you. Or, as cessible to you. And if I then go and prepare a
Dr. Doddridge interprets the clause, "Believe in place for you-You may depend upon it that this
God, the Almighty Guardian of his faithful ser- preparation shall not be in vain; but that I will cervants, who has made such glorious promises to pros- tainly act so consistent a part as to come again and
per and succeed the cause in which you are en- receive you to myself that where I am-And shall
gaged; and believe also in me, as the promised  for ever be; ye-After a short separation; may be
Messiah, who, whether present or absent in body, also-To dwell for ever with me, and partake in my
shall always be mindful of your concerns, as well as felicity. And-Surely I may say in the general,
ever able to help you."  It appears most natural, as after all the instructions I have given you; that
he justly observes, to render the same word,7rtrEverE, whither Igo ye knowv, &c.-That ye cannot but know
alike in both places; and it is certain an exhortation  the place to which I am going, and the way that
to faith in God and in Christ would be very season- leads to it; for I have told you both plainly enough.
able, considering how weak and defective their faith    Verses 5, 6. Thomas saith-Taking him in a gross
was. Thus Dr. Campbell: "The two clauses are so  sense; Lord, wae know not whither thou goest-" As
similarly expressed and linked together by the copu- their thoughts turned very much on a temporal
lative [cat, and, oi also] that it is, I suspect, unpre- kingdom, they might imagine that their Master incedented, to make the verb in one an indicative, and  tended to remove to some splendid palace on earth,
the same verb repeated in the other an imperative. which he was to prepare for their reception, making
The simple and natural way is, to render similarly  it the seat of his court." Jesus saith, I am the way,
what is similarly expressed: nor ought this rule ever the truth, and the life-Christ was his own way lo
to be departed from, unless something absurd or in- the Father, inasmuch as by his own blood he entered
congruous should follow from the observance of it, into the holy place, Heb. ix. 12; and he is our way,
which is so far from being the case here, that by  in that we enter by him. By his doctrine and exrendering both in the imperative, the sense is not ample he teaches us our duty; by his merit and inonly good, but apposite."                      tercession he procures for us our happiness; and in
Verses 24. In my Father's house —From whence these respects he is the way. In him God and man
a                                                              627




He that hath seen Christ                 ST. JOHN.                       hath seen the Father.
A. M. 4037. 7 iIf ye had known me, ye should  Father; and how sayest thou tJhen, A. M. 4037
A. D. 33.                                                                             A. D. 33.
have known my Father also: and  Show us the Father?
from  henceforth ye know him, and have seen   10 Believest thou not that 1 I am  in the Fahim.                                            ther, and the Father in me? the words that I
8 ~ Philip saith unto him, Lord, show us the  speak unto you, m I speak not of myself: but the
Father, and it sufficeth us.                    Father, that dwelleth in me, he doeth the works.
9 Jesus saith unto him, Have I been so long   11 Believe me that I am in the Father, and
time with you, and yet hast thou not known me, the Father in me: n or else believe me for the
Philip? k he that hath seen me, hath seen the  very works' sake.' Chapter viii. 12._k Chapter xii. 45; Colossians i. 15; l Verse 20; Chap. x. 38; xvii. 21, 23. —— m Chap. v. 19; vii.
Hebrews i. 3.                       16; viii. 28; xii. 49.:n Chap. v. 36; x. 38.
meet and are brought together, and by him a way of and it sufficeth us-It is happiness enough for us;
intercourse is appointed and kept up between heaven  we desire no more, and resign every other hope in
and earth; our prayers ascend to God, and his comparison of this. "It is hard to say, whether
blessings descend to us by him. He is the truth, 1st, Philip as yet understood who the Father was, of
As truth is opposed to figure and emblem: he is the whom his Master spake. If he did, we cannot supsubstance of all the Old Testament types and sha- pose that he asked a sight of the divine essence,
dows, which are therefore said to be figures of the which in itself is invisible, but, like Moses, he detrue things. He is the true manna, (chap. vi. 32,) sired to see the inaccessible light wherein God dwells,
the true tabernacle, Heb. viii. 2. 2d, As truth is it being the symbol of his presence in heaven."
opposed to falsehood and error, the doctrine of Christ Jesus saith, Have I been so long time with you-Now
is infallibly true doctrine; the truth as it is in Jesus. about three years conversing with you in a familiar
3d, As truth is opposed to fallacy and deceit; he is manner; and hast thou not known me, Philip-In
true and faithful to all that trust in him, and will as- my person and offices, my spirit and conduct, who I
suredly make good all his declarations and promises, am, and what I teach and practise? Observe, reader,
2 Cor. i. 20. He is the life, for we are made alive the longer we enjoy the means of knowledge and
unto God here, and brought to eternal life hereafter, grace, the more inexcusable we are, if we be found
only in and through him, who is the resurrection  deficient in grace and knowledge: Christ expects
and the life, Rom. vi. 11. For as God hath given to  that our proficiency should be, in some measure, In
believers eternal life, this life is in his Son, and only  proportion to our advantages, and the time that we
he that hath the Son hath life, John v. 11, 12. No have enjoyed them. He that hath seen me, hath seen
man cometh unto the Father but by me-Fallen man  the Father —For I am the image of the invisible
may, and must come to God as a judge, but cannot God; and the wisdom of the Father hath shone forth
come to him as a Father, otherwise than by Christ in my discourses, his power in my miracles, his hoas a Mediator, Redeemer, and Saviour; for through  liness in my spotless life, and his mercy, love, and
him alone, through his merits and Spirit, his doctrine  goodness, in all my tempers, words, and works, and
and grace, can we be pardoned and renewed, justi- in all my proceedings day by day. And how sayest
fled, sanctified, and glorified.                thou —What reason hast thou to say; Show us the
Verse 7. If ye had known me —As ye might and  Father?-As if I had not been showing him continuought to have known me. If ye had earnestly  ally, from the time of my first entering upon my
sought and obtained that knowledge of me which is public ministry, to all that had the eyes of their
communicated by the Spirit of wisdom and revela- understanding opened. Believest thou not-Dost
tion, (Eph. i. 17,) ye would have known my Father thou then call in question what I have before affirmed
also-In his various perfections, and in those blessed  expressly; that the Father is in me, and I in him,
relations in which he stands to such as believe on  (chap. x. 38,) by such an intimate union as suffiChrist with a living faith, and are accepted through  ciently warrants such language as this? The words
him, the beloved. " If you had had an adequate idea that I speak unto you-From time to time; I speak
of my character, from the miracles I have performed, not of myself-That is, not merely; and the Father
and from the marks of goodness, justice, and wisdom, that dwelleth in me —In all his fulness; he doeth the
which have manifested themselves in my life and  works-Namely, the miraculous works that you
doctrine; you could not have been ignorant of my  have so often seen, works sufficient to demonstrate
Father; because his attributes are the same."  And the truth of this assertion, mysterious as it is, and
from henceforth ye know him, and have seen him-  incredible as it might otherwise seem: for I speak
As it, may be truly affirmed, considering the disco- and act not separate from, but in union with the
veries that I have made of him, and the manifestation  Father, with whom I am one in essence and operaof the divine perfections which you have seen in me. tion. Believe 7ne, that I an in the Father, and the
Verses 8-11. Philip —One of the apostles, hearing  Father in me-And that there is such a union bethese words; saith unto him —With a pious ardour tween us, that as the Father knows all the thoughts
becoming his character; Lord, show us the Father  of the Son, so the Son revealeth to men all the
— Do but bring us to the sight and enjoyment of him; thoughts of the Father, respecting their salvation;
6J18                                                             a




Jesus encourages his followers        CHAPTER XIV.              to ask for blessings in his name.
A. M. 4037.  12  1 o~ Verily, verily, I say unto you,   16 And I will pray the Father, and A. M. 4037.
A. D. 33.                                                                             A. D. 33.
He that believeth on me, the works t    he shall give you another Comforter,
I do shall he do also; and greater works than  that he may abide with you for ever;
these shall he do; because I go unto my Father.   17 Even sthe Spirit of truth; t whom  the
13 P And whatsoever ye shall ask in my name, world cannot receive, because it seeth him
that will I do, that the Father may be glorified  not, neither knoweth  him: but ye  know
in the Son.                                     him; for he dwelleth with you, " and shall be
14 If ye shall ask any thing in my name, I in you.
will do it.                                       18 x I will not leave you 1 comfortless: Y I will
15              m q *If ye love me, keep my commandments: come to you.
o Matt. xxi. 21; Mark xvi. 17; Luke x. 17. -P Matt. vii. 7;   * Whitsunday, gospel, verse 15, ending in verse 31, at Arise.
xxi. 22; Mark xi. 24; Luke xi. 9; Chap. xv. 7, 16; xvi. 23, r Chap. xv. 26; xvi. 7; Romans viii. 15, 26. --  Chapter xv.
24; James i. 5; 1 John iii. 22; v. 14.-q Verses 21, 23; 26; xvi. 13; 1 John iv.~6.-  t 1 Cor. ii. 14.-   1 John ii. 27.
Chap. xv. 10, 24; 1 John v. 3.                  x Matt. xxviii. 20.  1 Or, orphans.-Y Verses 3, 28.
and is vested with his power and authority. This on earth. If ye ask any thing, &c.-I repeat it, for
thou must acknowledge, if thou considerest the mi- the encouragement of your faith and hope, that I
racles whereby my mission is established.       will be as affectionate and constant a friend to you in
Verses 12-14. Verily, he that believeth on me, &c. heaven, as I have ever been on earth.
-Having mentioned his miracles, Jesus proceeds to    Verses 15-17. If ye love me-As ye profess to do
promise, that he would endow his apostles with a keep my commandments-For that will be a surer
power of performing even greater wonders than any  test and more acceptable expression of your regard
they had ever seen him do. He made them this for me than all your trouble and concern at parting
promise to animate them in their work, and that with me. Keeping Christ's commandments is evithey might not despond in his absenrce, when they  dently here put for the practice of godliness in gereceived such tokens of his remembering them, and  neral, and for the faithful and diligent discharge of
such proofs of his power with the Father. "How  their office as apostles in particular. And I will
fully," says Macknight, "Jesus performed this pro- pray the Father-Here we see, that he required a
mise, is plain from the history of the Acts through- steady obedience to his commands, as the condition
out, particularly chap. v. 15, where we find, that the on which their prayers would be heard; (see chap.
very shadow of Peter, passing by, cured the sick on  xv. 7; 1 John iii. 22;) and assured them, on their
whom it fell, and who were laid in the streets for complying with that condition, he would send them
that purpose: also from chap. xix. 12, which informs another comforter, advocate, monitor, encourager,
us, that handkerchiefs and aprons, which had  or intercessor, as the word Trapa~Kuro may be protouched the body of Paul, being applied to the sick  perly rendered; another-For Christ himself was
and possessed, banished both the diseases and the  one: that he may abide with you for ever-With
devils. Nor should we, on this occasion, forget the  you and your followers in faith, unto the end of the
gift of languages bestowed on the apostles, and  world; to supply the want of my bodily presence.
which they were enabled to communicate unto  Even the Spirit of truth-Who has, reveals, testiothers. Yet if these miracles are not thought to  fies, and defends the truth, and whose office it is to
show greater power than Christ's, we may refer the  guide my disciples into every branch of divine and
greatness, whereof he speaks, to the effect which  sacred truth.  Whom, the world-Carnal and worldthey were to produce on the minds of men. For, in  ly people, who do not love or fear God; cannot rethat respect, the apostles' miracles were vastly supe- ceive-Except in the way of repentance and faith,
rior to Christ's; converting more people in one day, in which way they will not be persuaded to walk;
than was done by all the miracles that Jesus per- because it seeth him not-Having no spiritual senses,
formed during the course of his ministry. They  no internal eye, to discern the nature, necessity, or
converted thousands at once, made the gospel to fly  utility of his influences; nor consequently knoweth
like lightning through the world, and beat down  him. But ye know him-Namely, in some measure,
every thing that stood in opposition to the faith of even now, by his powerful operation in you and by
their Master." And whatsoever ye shall ask-Under you;forhe dwelleth —Greek, levet, abideth; with you
the influence of my Spirit, and subservient to the  -In part, helping your infirmities, awakening your
great end of your life and ministry; that will I do-   minds to a sense of the certainty and importance of
Although the promise is here conceived in general things spiritual and eternal, and exciting in you sinterms, yet the subject treated of directs us to under- cere and earnest desires to know and do the will of
stand it especially of miracles wrought in confirm- God; and shall be in you-By a much more ample
ation of the gospel; that the Father may be glo- communication, both of his gifts and graces: conrifled in the Son —Who, when he is ascended up to  stituting you the temples of God, and a habitation
heaven, will from thence be able to hear and answer of his holiness.
prayer, and, even in his most exalted state, will   Verses 18-24. 1 will not leave you comfortlesscontinue to act with that faithful regard to his Fa- Greek, opoavsw, orphans: a word elegantly applied to
ther's honour, which he has shown in his humiliation  those who have lost any deear friend; I will come to
a                                                              629




hIUtual love between Christ            ST. JOHN.                          and hisfollowers.
A. M. 4037.  19 Yet a little while, and the world  man love me, he will keep my words: A. M. 4037.
A. D. 33.                                                                          A.D. 33.
seeth me no more; but Z ye see me: and my Father will love him, f and
a because I live, ye shall live also.         we will come unto him, and make our abode
20 At that day ye shall know that b I am  in  with him.
my Father, and ye in me, and I in you.          24 He that loveth me not, keepeth not my
21 c He that hath my commandments, and  sayings: and g the word which ye hear is not
keepeth them, he it is that loveth me: and he mine, but the Father's which sent me.
that loveth me, shall be loved of my Father,  25 These things have I spoken unto you, beand I will love him, and will manifest myself to ing yet present with you.
him.                                            26 But h the Comforter, which is the Holy
22 d Judas saith unto him, (not Iscariot,) Lord, Ghost, whom the Father will send in my name,
how is it that thou wilt manifest thyself unto us, i he shall teach you all things, and bring all
and not unto the world?                       things to your remembrance, whatsoever I have
23 Jesus answered and said unto him, e If a said unto you.
7 Chap. xvi. 16. -a 1 Cor. xv. 20.-b Verse 10; Chap. x.  gVerse 10; Chap. v. 19,.38; vii. 16; viii. 28; xii. 49.
38; xvii. 21, 23, 26.  c Verses 15, 23; 1 John ii. 5; v. 3. h Verse 16; Luke xxiv. 49; Chap. xv. 26; xvi. 7.  i Chap.
d Luke vi. 16.-e Verse 15.-f 1 John ii. 24; Rev. iii. 20.  ii. 22; xii. 16; xvi. 13; 1 John ii. 20, 27.
you-By my spiritual presence. The Greek, ep~o/uat, a man, in deed and in truth, love me, he will keep my
is literally, I come to you; for what was certainly  words, in an humble, obedient, and conscientious
and speedily to be, our Lord speaks of as if it were manner; and my Father will love him-Will still
already.  Yet a little while and the world-Which  more approve of, and take complacency in him, for
only sees by bodily eyes; seeth me no more-In the the more any one loves and obeys God, the more
sense it has done for some time past, though it knows God will love him; and we will come unto him-By
me not; but ye see me-That is, ye certainly shall still larger communications of the Spirit of truth
see me; for, after I have done conversing with the wisdom, holiness, and comfort; and make our abode
world, I will appear again to you, and give you dis- with hint-Continually. If our Lord had been a
tinguishing marks of my regard for you; because I  mere creature, though of the highest rank, it would
live, ye shall live also-Because I am the living One, have been blasphemy in him to have joined himself
in my divine nature, and shall rise again in my hu- in this manner with God.. This promise implies
man nature, and live for ever in heaven; therefore, such a large manifestation of the divine presence and
ye shall live the life of faith and love on earth, and love as far exceeds the former, given when a person
hereafter the life of glory. At that day-When I is justified and first obtains peace with God. He that
fulfil this promise to you; when ye see me after my  loveth me not-Though he may profess to do it;
resurrection; but more eminently at the day of pen- keepeth not my sayings-With any constancy and
tecost, verse 21. He that hath my commandments resolution, and thereby shows that his professions
-Written in his heart; and keepeth them-Makes of loving me are not sincere; and, therefore, he must
them the continual rule of his conduct; he it is that expect no such spiritual and eternal blessings, whatloveth me —And none else have any title to this cha- ever outward privileges he may enjoy. See to it,
racter, whatever specious pretences they may make therefore, that you diligently hearken and attend to
to it. And he that loveth me shall be loved of my what I say; for the word which ye hear me speak
Father-With a peculiar love, a love of approbation  is not mine —Originally or merely; but the Father's
and delight; and I will love him-In an especial which sent me-Who has particularly given it in
manner; and will manifest myself to him —More  charge to me, that I should thus insist on practical
abundantly. Judas saith-Being much surprised  and universal holiness as one great end of my apto hear our Lord speak as he had done; not Judas pearance.
Iscariot-For he, as it was said before, was gone out   Verses 25-27. These things have 1 spoken, being
before our Lord began this discourse; but another yet present-I have spoken these things during my
apostle of that name, who was also called Thaddeus personal presence with you briefly, because my time
and Lebbeus, the son of Alpheus, and the brother with you is short. But the Comforter, whom the
of James the less. This Judas, upon hearing Christ Father will send in my name —For my sake, in my
express himself in such a way, said, Lord, how is it room, and as my agent; he shall teach you all
that thou wilt manifest thyself to us, &c.-Dost thou  things-Necessary for you to know; as if he had
not intend to make a public appearance, which will said, Though you may not now understand many
be obvious to the eyes of all? For, according to the of the particulars mentioned by me, you shall have
notions they had conceived of the Messiah, he was a perfect knowledge of them afterward. For my
to appear unto all the Jews, nay, to the whole world, Father will give you the Holy Spirit to supply my
and was to take unto himself universal empire. Je- place, and he shall be a Comforter to you, teaching
sus answered, If a man love me-It may be suffi-  you every article of the Christian faith, and bringing
cient to tell you, that, as I said before, (verse 21,) If to your remembrance all the things I have ever
630                                                             a




Jesus promises peace                    CHAPTER XIV.                              to his disciples.
A. M. 4037.  27 ~ k Peace  I leave with  you,   29 And P now I have told you be- A. M. 4037
A. D. 33.                                                                                A.D. 33.
my  peace  I give unto you:  not fore it come to pass,.that when it isA. D. 33.
as the world giveth, give I unto you.  1Let come to pass, ye might believe.
not your heart be troubled, neither let it be   30 Hereafter I will not talk much with you:
afraid.                                           qfor the prince of this world cometh, and hath
28 Ye have heard how m I said unto you, I  nothing in me.
go away, and come again unto you.  If ye   31 But that the world may know  that I love
loved me, ye would rejoice, because I said, n I  the Father;  and r as the Father gave me
go unto the Father: for o my Father is greater  commandment,.even so I do.  Arise, let us go
than I.                                           hence.
k Phil. iv. 7; Col. iii. 15.-  Verse 1.  m Verses 3, 18. o Ch. v. 18; x. 30; Phiil. ii. 6.-P Ch. xiii. 19; xvi. 4.-q Ch
n Verse 12; Chap. xvi. 16; xx. 17.        xii. 31; xvi. 1l. r Chap. x. 18; Phil. ii. 8; Heb. v.8.
said to you in the course of my ministry. Here is a  comparison would have been foolish and imperticlear promise to the apostles, and their successors in  nent."  And now I have told you before it come to
the faith, that the Holy Ghost should teach them all pass, &c.-I have foretold my sufferings and death,
that truth which was needful for their salvation. in order that, when they happen, your faith, instead
Peace I leave with you —Peace in general, peace  of being shaken, may be confirmed. Hereafter I
with God, and with your own consciences.  My  will not talk much with you-I shall not have much
peace —In particular, that peace which I enjoy, and  opportunity to talk with you afterthis;for theprince
which I create; I give-At this instant. Not as the  of this world cometh-To make his grand assault
world giveth —Unsatisfying, unsettled, transient; but The devil will stir up wicked men to kill me; but
filling the soul with constant, even tranquillity. he hath nothing in me-No right, no claim, no powLord, evermore give us this peace! How serenely  er. There is no guilt in me to give him power over
may we pass through the most turbulent scenes of  me; no corruption to take part with his temptation.
life, when all is quiet and harmonious within! Thou  Be assured, therefore, that I shall undergo the punhast made peace through the blood of thy cross. ishment of death, not because I deserve it; but that
May we give all diligence to preserve the ines- the world may know-On the most substantial evitimable gift inviolate till it issue in everlasting  dence; that I love the Father-I suffer Satan thus
peace!                                            to assault me, and I undergo death, to show the
Verses 28-31. If ye loved me-With a wise and  world how much I love the Father: for it is the Farational affection, it would allay your sorrows in the  ther's will that I should thus act; and as the Father
mean time, and howsoever you might have a mourn- gave me commandment —Or, commission; (see chap.
ful sense of your own loss; you would rejoice on  x. 18;) even so I do-Because I can refuse no act of
my account, because I said, I go unto the Father: obedience to him, (how painful or expensive soever
for my Father-Whose servant I am, as Mediator; it may be,) whereby his glory may be advanced.
is, in this respect, greater than I-Consequently, it Arise, &c.-And therefore, that we maybe prepared
must be my honour and happiness to be in a state of  for this hour of trial that is coming upon us, let us
greater nearness to him than the present world will go hence-And retire to a place where we may more
admit. " These words," as Dr. Macknight justly  conveniently give ourselves to prayer, and where I
remarks, "afford a strong argument for the proper may be ready, when my cruel enemies shall come to
divinity of our Lord. For had he been a mere man, apprehend me, to yield myself into their hands, and
or even a mere creature of the 1highest order, the  to submit to what my Father has appointed for me.
CHAPTER XV..X2 this chapter, (1,) Christ represents himself under the emblem of a vine, and exhorts his disciples to faith and a persevering regard to his commandments, 1-11. (2,) He renews his exhortation to mutual love and universal obedience, by
the consideration of his love to them, and the intimate friendship with him wherewith he would reward it, 12-17. (3,) He
uomforts them against the hatred and persecution of carnal men, by the consideration of his being hated and persecuted in
the same manner, and by the promise of the Comforter, 18-27
a                                                                 -631




Christ the true vine, and                ST. JOHN.                  his Father the husbandman
A. M. 4037. I AM the true vine, and my Father  he taketh away: and every branch A. M. 4037.
A-. D.-3-   iS the husbandman.*                that beareth fruit, he purgeth it, that
2 a Every branch in me that beareth not fruit, it may bring forth more fruit.
* St. Mark's Day, gospel, verse 1 to verse 12.-a Matt. xv. 13.
NOTES ON CHAPTER XV.                  away-Such unfruitful branches the vine-dresser
Verse 1. I am, &c.-Our Lord having gone with  cuts off in his righteous judgment, and entirely sepahis disciples to the mount of Olives, employed the  rates them from me, depriving them of all the adremaining hours of his ministry in delivering to  vantages for fruitfulness, which they derived, or
them a long and most excellent discourse, recorded  might have derived, from their connection with me,
in this and the following chapter. This discourse  and their reception of my truth and grace. And
he began with the parable of the vine, taken pro- every branch that beareth fruit, he purgeth it-Or
bably from the vines that were growing around them  rather, pruneth it, cuts off from it every thing superon the mount of Olives. In this parable he shows fluous, and removes all the hinderances of its fruitthem the excellence of his religion, and the nature  fulness. Thus God, in the course of his providence,
of the relation in which they stood to him by the  by various sufferings in the minds, bodies, families,
profession thereof. Moreover, he explains to them  circumstances, and situations of his people, and by
the advantages which would accrue to them from  his word, and their faith therein, and obedience
this relation. Iam the true vine-I am to my church, thereto, (1 Pet. i. 22;) and by the influence of his
and the real members thereof, what the vine is to its Spirit, mortifies and destroys what is still corrupt in
branches. As the branches of the vine draw nour- their affections and dispositions, with what remains
ishinent from, and are made fruitful by, their union  in them of the carnal mind, and prevents their bearwith the stock, and by the care of the dresser, so my  ing fruit to perfection.  That it may bring forth
disciples are made fruitful in all holiness and right- more fruit-Than it brought forth before, to God's
eousness by faith in me, and in the truths and pro- greater glory, the greater benefit of mankind, and
mises of my gospel, and by the influence of my  their own greater progress in holiness here, and a
Spirit. And my Father is the husbandman —Or  fuller reward of felicity and glory hereafter. Dr.
vine-dresser; he has planted this vine, his provi- Campbell reads the verse, Every barren branch in
dence watches over it, and by him it is dressed and  me he loppeth off: every fruitful branch he cleaneth,
cultivated, and he views with peculiar delight the  by pruning, to render it more fruitful: remarking
growth and fertility of its branches. In this pas- upon it as follows: "Critics have observed a verbal
sage our Lord seems to allude to Psa. lxxx. 8, &c.; allusion or paronomasia in this verse. To the barIsa. v. 3-7; where the Jewish Church is represented  ren branch the word atpet, [he loppeth off,] is apunder the figure of a vine: and God's peculiar care  plied; to the fruitful, KaOatpet, [he cleaneth by pruntthereof is set forth by the care which a husbandman  ing.]  It is not always possible in a version to pretakes of -his vineyard. Wherefore, by calling him- serve figures which depend entirely on the sound,
self, on this occasion, the true vine, Jesus intimated, or on the etymology of the words, though somethat whereas the Jewish Church and people had hith- times they are not without emphasis.  This verse
erto been the peculiar care of God, they were to be  and the following afford a remarkable instance of
so no longer. From this time forth, all such as be- this trope. As our Lord himself is here represented
came weal partakers of the Christian religion, and  by the vine, his disciples are represented by the
who, perhaps, in allusion to this parable, were called  branches. The mention of the method which the
by the apostle the body of Christ, were to be the  dresser takes with the fruitful branches, in order to
true church of God, and the objects of his care, render them more fruitful, and which he expresses
whatever nation or country they were of. See Dr. by the word KaOatpet, leads him to take notice of the
Samuel Clarke, and Macknight.                   state wherein the apostles, the principal branches,
Verse 2. Every branch in me-True believers, were at that time: A86 velz Kadapot, &c., now are ye
who by faith have an interest in, and union with  clean, &c. It is hardly possible not to consider the
Christ, are the branches of the vine here spoken of. IcaOapet, applied to the branches, as giving occasion
Though, as to the place of their abode, their reli- to this remark, which immediately follows it. Now,
gious sentiments in lesser matters, and their modes when the train of the thoughts arises in any degree
of worship, they may be distant from each other, from verbal allusions, it is of some consequence to
yet they meet in Christ, their root and stock, and the  preserve them, where it can be easily effected in a
centre of their unity. That beareth notfruit —An- translation. It is for this reason that I have transswerable to his advantages, fruit suitable to the rela- lated the word KaOatpel by a circumlocution, and said
tion in which he stands to me, and the union which  cleaneth by pruning. It is evident, that KacOarpet,
by faith he has had with me: he whose faith in me  in this application, means pruneth. But to have
and my gospel does not work or continue to work  said in English, simply, pruneth, would have been
by love, and whose love does not continue to mani- to throw away the allusion, and make the thoughts
fest itself by his obedience; he who does not bring  appear more abrupt in the version than they do in
forth, with constancy and perseverance, the internal the original; and to have said cleaneth, without
and external fruits of the Spirit, namely, all good- adding any explanation, would have been obscure, or
ness, righteousness, and truth, Eph. v. 9; he taketh  rather improper."
632                                                               a




Chzrist represents himself             CHAkP'?.R XV.               under the emblem of a vine.
A. M. 4037. 3 b Now  ye are clean through the  forth Tluck  d fruit; for'without ne A. M. 4037.
A. D. 33.                                                                              A. D. 33.
*. r. word which I have spoken unto you. ye can do nothing.
4 c Abide in me, and I in you. As the branch   6 If a man abide not in me, e he is cast forth
cannot bear fruit of itself, except it abide in the'as a branch, and is withered; and men gather
vine; no more can ye except ye abide in me.   them, and cast them into the fire, and they are
5 I am the vine, ye are the branches: He that burned.
abideth in me, and I in him, the same bringeth   7 If ye abide in me, and my words abide in
b Chap. xiii. 10; xvii. 17; Eph. v. 26; 1 Pet. i. 22.- c Col.   d Hos. xiv. 8; Phil. i. 11; iv. 13.-' Or, severed front me,
i. 23; 1 John ii. 6.                    Acts iv. 12.  e Matt. iii. 10; vii. 19.
Verses 3-6. Now ye are clean-All of you, to  Christ, as a branch that is barren is cut off from the
whom I now speak, are made clean from the guilt tree which it only encumbered; and is witheredand power of sin through the word which I have  They that abide not in Christ by a real and vital
spoken unto you, whose sanctifying influence has union, though they may flourish a while in a creditaoperated on your hearts, and which, when applied  ble and plausible profession, yet in a little time they
by the Spirit, is the grand instrument of purifying  wither and come to nothing. Their abilities and
the soul. Abide in me-By the continued exercise  gifts wither, their zeal and devotion wither; as do
of humble faith and love, producing all holiness, by  also their credit and reputation, their hopes and
which alone you can continue to be in me; and Iin  comforts. For they that bear no fruit will soon
you-And I will be in you by my Spirit, to nourish  bear no leaves. How soon was the fig-tree withered
your piety and virtue, and supply you, as from a away which Christ cursed! And men gather them
living root, with every necessary grace.  As-In  and cast then into the fire, &c.-The loppings of
the natural world; the branch cannot bear fruit of the vines, in those countries where they are cultiitself-But must presently wither; except it abide  vated, are carefully gathered up, and make a conin the vine-Continue in a state of union with it, siderable part of their fuel; as if he had said, As
and be nourished by sap from thence; no more can  men gather up withered branches, which have been
ye-Be able to produce the fruits of genuine and  cut off from the tree on which they once grew, and
acceptable obedience; except ye abide in me-And  throw them into the fire, where they are burned as
have the life of grace maintained in you by a vital a worthless kind of wood, fit for nothing but fuel;
union with me. I am the vine-That is, the root so, in like manner, such will be the end of those unand stock of the vine of which I speak; ye are only  happy creatures.  Satan's agents and emissaries
the branches-And cannot flourish or subsist, much  will insnare and make an easy prey of them; for
less can you bear fruit, without me. Our Lord, in  they that fall off from Christ soon fall in with sinthis whole passage, speaks of no branches but such  ners, are associated with them, and employed in the
as are, or, at least, were once, vitally united to him  unfruitful works of darkness; so that they become
by living faith. He that abideth in me —By a real, fit fuel for the divine wrath, from which the prointernal, and spiritual union, begun and continued  fession they formerly made will not preserve them.
by faith; and I in him —By my word and Spirit, And they are burned-This follows of course; but
my truth and grace; the samne bringeth forth much  it is here added very emphatically, and makes the
fruit-In holy dispositions, and righteous, benevo- threatening very terrible. The original expression.
lent actions, to the credit of his profession, the com- IcKa Kcaterat is literally, and they are burning; for
fort of his own soul, and the edification of his fellow- they will not be consumed in a moment, like thorns
creatures; for without me-Xoptc etus, separate flrom  under a pot; but burning for ever in a fire, which
me, and deprived of the influences of my word and  not only cannot be quenched, but will never spend
Spirit, (alluding still to the vine and its branches;) itself. Such, reader, is the consequence of apostaye can do nothing —Nothing truly and spiritually  tizing from Christ, or ceasing to live by faith in him;
good; can bear no fruit that will be pleasing to God, they draw back unto perdition, Heb. x. 38, 39.
or profitable to yourselves. Without the merit of Some interpret men's gathering them, of the minisChrist, we can do nothing toward our justification; try of angels in the last day, when they shall gather
and without the Spirit of Christ, nothing toward  out of Christ's kingdom all things that offend, and
our sanctification. We have as necessary and con- them which do iniquity, and shall cast them into a
stant a dependance upon the grace of the Mediator furnace of fire, as tares are gathered and bound in
for the whole of the spiritual and the divine life, as bundles to be burned.
we have upon the providence of the Creator for all   Verse 7. If ye abide in me, &c. —Our Lord having
the actions of the natural life: as to both, it is in and  laid before his disciples the awful consequences oi
by the divine power that we live, and move,and have  falling from grace, now proceeds to point out some
our being. If a man abide not in me-By living, of the peculiar advantages which should accrue from
loving, and obedient faith, as well as by church  a contrary spirit and conduct; the first of which is
communion, by which last, separate from the for- that all their prayers should be heard and answered.
mer, he may abide in Christ all his life and be with- If ye abide in me —Through a faith working by
ered all the time, and cast into the fire at last; he love; and my words abide in you-Practically and
is cast forth as a branch —He is separated from  experimentally; if you adhere steadfastly to the
a                                                               633




Keeping Christ's commandments             ST. JOHN.            is the best proof of our love to him.
A. M. 4037. you, fye shall ask what ye will, and  I loved you: continue ye in my A. M. 4037.
A. D. 33.                                                                              A. D. 33.
it shall be done unto you.             love.
S g Herein is my Father glorified, that ye bear   10 i If ye keep my commandments, ye shall
much fruit; h so shall ye be my disciples.      abide in my love; even as I have kept my Fa9 As the Father hath loved me, so have  tlher'scommandments, and abide in his love.
r Verse 16; Chap. xiv. 13, 14; xvi. 23. -  Matt. v. 16; Phil. i. 11.  h Chap. viii. 31; xiii. 25.-i Chap. xiv. 15, 21, 23.
doctrine which I have taught you, firmly believing. mankind my doctrines and precepts, notwithstandmy declarations, conscientiously obeying my pre- ing the difficulties you may meet with in this work;
cepts, and affectionately embracing and relying on  ye shall ask what ye will, &c., ye may ask any mimy promises; ye shall ask what ye will, and it shall 1 acle you please, in confirmation of your authority,
be done unto you-Two things are implied in this and it shall be granted unto you.
promise: 1st, That the true disciples of Christ, who    Verse 8. Herein is my Father glorified, that ye
abide in hirt, and in whom his word abides, as bear muchfruit-" As the end for which my Father
above explained, will not ask any thing but what is has given the gospel dispensation to men, is to make
proper to be done for them, and according to the  them  fruitful in holiness, you, my apostles, by
will of God, 1 John, v. 14, 15. They will, especially, spreading the true knowledge thereof through the
ask spiritual blessings, which they know it is his world, and by reforming yourselves and others, will
will they should ask and receive; and will ask them  do honour unto God's wisdom and goodness in bein the way which he hath prescribed, namely, sin- stowing this dispensation upon you."  But as the
cerely, earnestly, importunately, and perseveringly; holiness of the apostles, and the diligent discharge
and in the way of repentance, faith, and new obe- of their duty in preaching the gospel, would be to
dience; and, in the name of Christ, relying for the  the glory of God, in effecting, through his grace,
success of their petitions onthe mediation of Christ, the conversion and salvation of mankind; so, the
and the mercy and promise of God through him. fruitfulness of all Christians, in a lower and narAnd, with respect to temporal blessings, they will rower sphere, tends greatly to promote the glory of
ask them conditionally, and with entire resignation, God; for many, by seeing their good works, are
desiring to receive them only so far as God foresees brought to imitate the same, and glorify their Father
will be for their good and his glory. 2d, That they' wiho is in heaven, Matt. v. 16. So shall ye be mzy disshall always have such an interest in Christ's sacri- ciples-Thus shall you appear to all really to be
fie and intercession, and in God's favour through  what you call yourselves, my true disciples, and to
him, that all their prayers shall be accepted, and  act in a way worthy of your character and relation
their petitions granted in the degree, time, and man- to me. Hereby shall you both evidence your disner in which they themselves desire they should be  cipleship and adorn it; and shall be owned by me
granted, namely, when and as far as God sees will as my disciples in the great day of final accounts,
be for their good: which is all they desire; for they  and have the reward of disciples, a share in the joy
would not wish their requests to be granted to their of your Lord. Observe, reader, *to be a disciple
own hurt, the hurt of others, or God's dishonour. of Christ, is both the foundation and height of ChrisThus the desire of the righteous shall be granted, tianity.
and God willfitfil the desire of them that truly and    Verses 9-11. As the Father hath loved me-As
consistentlyfear him: he also will hear their prayer, certainly as he hath loved me; and with that kind
and will save them, Prov. x. 24; Psa. cxlv. 19. To  of love wherewith he hath loved me, namely, with
this purpose this apostle speaks, 1 Epist. v. 14, 15, a love of approbation and delight, constancy and
If we ask any thing according to his will he heareth  perseverance; so have I loved you-As truly, as afus, and we have the petitions that we desired of him, fectionately, as invariably: continue ye in my love
rand whatsoever we askwe receive of him, because we -Keep your place in my affection: see that ye do
keep his commandments, and do those things that not forfeit that invaluable blessing. How needless
are pleasing in his sight. Dr. Macknight, however, was this caution, if it were impossible for them not
and many other commentators, suppose that what- to abide in his love. If ye keep my commandments
ever encouragement this promise of our Lord may  -If you carefully perform  all the things which I
give to pious Christians, of all nations and ages, to  have enjoined, both as my apostles and as private
believe that their sincere prayer shall be granted, Christians; ye shall abide tn my love-You shall
yet, that it was primarily addressed to the apostles; be always the objects of it: on these terms, and on
and that our Lord, having in the preceding verses no other, shall you continue to possess my special
exhorted the twelve, as disciples or private Chris- affection: even as I have kept my Father's colntians, proceeds now to give them directions as apos- mandments-Have exactly performed all the duties
ties or preachers, commissioned bt him to teach his of my office, as Mediator, as the Teacher, Redeemer
religion to the rest of mankind. They accordingly  and Saviour of my church, their lawgiver and exparaphrase the passage thus; If ye abide in me, in  ample; and abide in his love —Continue to be the
the sincere profession and practice of my religion; object of his infinite complacency.  These things
and my words abide in you, if ye faithfully teach  have I spoken uznto you —Not to grieve you by any
634                                                                a




Those at the friends of Christ        CHAPTER XV.              who do whatsoever he commands.
A.M. 4037.  11 These things  have I spoken   15 Henceforth I call you not ser- A. M. 4037
A. D. 33.                                                                             A. D. 33.
unto  you, that my joy might re- vants; for the servant knoweth not
main in you, and k that your joy might be what his Lord doeth: but I have called you
full.                                           friends; 0 for all things that I have heard of my
12  f *  1This is my commandment, That ye  Father, I have made known unto you.
love one another, as I have loved you.           16 p Ye have not chosen me, but I have chosen
13 m Greater love hath no man than this, that you, and q ordained you, that ye should go and
a man lay down his life for his friends.        bring forth fruit, and that your fruit should re14 n Ye are my friends, if ye do whatsoever I main: that r whatsoever ye shall ask of the Facommand you.                                    ther in my name, he may give it you.
k Chap. xvi. 24; xvii. 13; 1 John i. 4.-* St. Barnabas's   n Chap. xiv. 15, 23; Matt. xii. 50.- o Gen. xviii. 17; Chap.
Day, gospel, verse 12 to verse 17.-1 Chap. xiii. 34; 1 Thess. xvii. 26; Acts xx. 27.-P Chap. vi. 70; xiii. 18; 1 John iv.
iv. 9; 1 Pet. iv. 8; 1 John iii. 11; iv. 21. —-- Chap. x. 11, 10, 19.-q Matt. xxviii. 19; Mark xvi. 15; Col. i. 6.-r Ver.
15; Rom. v. 7, 8; Eph. v. 2; 1 John iii. 16.    7; Chap. xiv. 13.
intimation that I suspect the sincerity of your re- always have a great influence in drawing them to
gards to me, but that you may be fortified and ani- him.
mated against all the temptations that Will assault   Verses 13-16. Greater love-To his friends, (of
you, and maycontinue steadfast in your attachment whom here he only speaks,) hath no man than this
to my cause6 and interest, and in your fidelity to me  -That is, a greater degree of love than this never
your Master, and zeal and diligence in serving  existed in the world; that a man lay down his life
me; that my jqi may remain in you —That my  for hisfriends-That a man should be willing, not
complacency ilf-lyou, as my faithful friends, may  only on some sudden alarm, or in some extraordistill continue; and that your joy might be full nary and unexpected danger, to hazard his life on
-May be maintained in its full height, and may  their account; but on the coolest deliberation, to
greatly increase; as it certainly will, in propor- submit to lay it down for their preservation and haption to your fidelity, zeal, and diligence in my  piness.  Ye are myfriends-Ye are the friends for
service.                                        whom I will lay down my life, and who shall cerVerse 12. This is my commandment-This'I es- tainly share in the blessings which I shall thereby
pecially enjoin you, whether as apostles or private  procure for my disciples; if ye do whatsoever Icom-.
Christians; that ye love one another-Cordially and  mand you-If you practically acknowledge my auconstantly; even, if it be possible, with as great fer- thority, and are so influenced by my love, as to make
vency and constancy, as I have loved you-So as to  conscience of obeying all my commands. On this
be ready to sacrifice your lives for each other, as I condition, and not otherwise, shall we be acknowexpose and give up mine for you. It is remarkable, ledged by Christ as his friends. Who then dares
that no one duty is more frequently inculcated, or assert that God's love does not at all depend on man's
more pathetically urged upon his disciples, by our obedience?  Henceforth I call you not servantsLord, than that of mutual love. This is my corn- Though the distance that is between you and me, and
mandment, he says, as if it were the most necessary  your obligations to obey me, might have warranted
of all the commandments. The reason might be, 1st, me to treat you as servants, and particularly to conThat as under the law, the prohibition of idolatry  ceal from you my counsels and designs, I have not
was the commandment more insisted on than any  acted toward you in that manner; but Ihave called
other, because God foresaw the people would be  you friends-I have treated you as friends are wont
prone to that sin; so Christ, foreseeing that the  to be treated;for all things that I have heard of my
Christian Church would be addicted to uncharitable  Father I have made known unto you —I have all
contentions and divisions, strife and animosity, along communicated to you the most important of
thought proper to lay the greatest stress upon this those gracious counsels which my Father, as the
precept. 2d, Mutuallove among Christians is a duty  expression of his friendship, imparted unto me; nay,
which both includes many other duties, and has a I have commissioned you to reveal them to the
good influence upon all: and to this duty, Christ's world, and have made you not only my friends, but
love to us all should at once direct, animate, and urge  my assistants, in the great work of saving the world.
us; e having thereby both shown us our duty in  Ye have not chosen me-You have not, as principals
this'spect, and laid us under the most powerful in this affair, adopted me your associate, but I, the
obligtions to perform it. Add to this, that our Lord  great author of the gospel, have adopted you my aswas thus earnest in pressing his disciples to the duty  sociates; and ordained-Greek, Kcat ErKca, appointed
of mutual love, not only because it was the great de- you; that ye should go and bring forth fruitsign, of his gospel to promote it, but because this That ye may go and convert sinners; and that your
virtue exercised by his apostles and first disciples fruit should remain-Even to the remotest generaamong themselves, and toward all mankind, would  tions; that whatsoever ye shall ask, &c.-The conbe one great means of making their preaching sut- i sequence of your going and bearing fruit will be
cessful; just as Christ's immense love to men will that all your prayers will be heard and answered.
a                                                              635




Jesus informs his disciples the world   ST. JOHN.         would hate them as it had done him.
A. M. 4037.  17 * s These things I command you, you for my name's sake, because A. M. 4037.
A.D. 33. that ye love one another.          they know not him that sent me.
18 ~[ t If the world hate you, ye know that it  22 b If I had not come and spoken unto them,
hated me before it hated you.                 they had not had sin: c but now they have no
19 u If ye were of the world, the world would  2 cloak for their sin.
love his own; but x because ye are not of the   23  d He that hateth me, hateth my Father
world, but I have chosen you out of the world, also.
therefore the world hateth you.                 24 If I had not done among them e the works
20 Remember the word that I said unto you, which none other man did, they had not had
Y The servant is not greater than his lord.  If  sin: but now have they both seen and hated
they have persecuted me, they will also persecute  both me and my Father.
you: Z if they have kept my saying, they will  25 But this cometh to pass, that the word
keep yours also.                               might be fulfilled that is written in their law,
21 But a all these things will they do unto  f They hated me without a cause.
* St. Simon and St; Jude, gospel, verse 17 to the end. iii. 7.   a Matt. x. 22; xxiv. 9; Chap. xvi. 3..b Chap. ix.
s Verse 12. t I John iii. 1, 13.-  u 1 John iv. 5. _x Chap. 41.-c Rom. i. 20; James iv. 17._ 2 Or, excuse.-  d 1 John
xvii. 14.-Y Matt. x. 24; Luke vi. 40; Ch. xiii. 16.  z Ezra ii. 23.  e Ch. iii. 2; vii. 31; ix. 32.-f Psa. xxxv. 19; lxix. 4.
Verses 17-21. These things I command you, &c. these things will they do unto you-All the opposition
-Again I would remind you, that if you would  which they will show to your persons and ministry,
continue thus to be the objects of these my Father's will be exerted for my name's sake-Because of the
gracious regards, you must carefully practise your enmity which they have to me,  and the cause in
duty to each other, as well as to him; you must con- which I am engaged; because they know not him that
tinue to love one another; and this you should the sent mne-Because they are not acquainted with the
rather do, as you will be the mark of common  nature and perfections of that God to whom they
hatred and persecution. Yet, if the world hate you boast so near a relation, and who has sent me into
-You will have no reason to be offended or sur- the world to declare and establish a religion which
prised at it; for ye know that it hated me-Mild and  shocks their prejudices, and is contrary to their carbenevolent as my conduct has always been; before nal and worldly spirit. And in all ages and nations,
it hated you —Before it discharged its venom and  they who know not God will, for this cause, hate
malignity on you. If ye were of the world-If your and persecute those that do.
dispositions and actions were like those of the bulk of   Verses 22, 23. If I had not come and spoken unto
mankind; or if your doctrines and practices were con- them-Thus plainly; they had not had sin-Their
formable to its customs and maxims; the world would guilt would not have been so great. " If I had not
love its own-No doubt you would meet with gene- appeared in person among them, according to their
ral approbation, and be much caressed; but because own prophecies, and- lroved my mission by arguye are not of the world-Because your desires and  ments which put it beyond all reasonable possibility
designs, your spirit and conduct, are quite opposite of doubt, they would not have been so much to
to theirs, and I have chosen you out of the world-  blame for rejecting the gospel."  But now they have
Have called you not only to separate yourselves no cloak for their sin-But now that all the things
from, but to oppose its vices and follies, and even to  foretold by Moses and the prophets are fulfilled in
be leaders in that holy and necessary opposition; me; that my gospel is every way worthy of God;
therefore the world hateth you-Notwithstanding  and that my mission from God is sufficiently proved
that the cause in which you are engaged is most by my miracles; they have no plea whatever to exhonourable, and your lives most useful and benefi- cuse their unbelief. He that hateth me, hateth Vy
cent. And for the very same reason must the world  Father also-As if he had said, This clearness of
in all ages hate those who are not of the world. evidence, wherewith my mission is attended, makes
Remember the word that I said unto you, The ser- the crime of rejecting me equal to, if not the same
vant, &c.-To reconcile you to the persecutions with, the crime of rejecting God. Their hatred to
you are to meet with, you ought always to bear in  me implies also hatred to my Father.  "How
mind what I told you on this subject the first time I much," says Dr. Doddridge, " is it to be wished,
sent you out, (see Matt. x. 24,) that no servant can  that those who make light of Christ, whil~ithey
expect to be better treated than his master; and pretend a great veneration for the Father, would
therefore, seeing they have persecuted me, they will seriously attend to this weighty admonition, lest
naturally persecute you. If they have kept my say- haply they be found even to fight against God!
ing-Have conformed themselves to my doctrine; Acts v. 39."
they  will keep yours also-Will be properly in- I Verses 24-27. If I had not done among them, &c.
fluenced by it, and will walk according to it; there- — If I had wrought no miracle at all among them;
fore, by the reception my doctrine meets with, you I nay, if I had not done such extraordinary works
may judge how yours will be relished. But all as no o     ther man ever did, not even their prophets,
636                                                             a




The Comforter promised                   CHAPTER XVI.                               to the disciples.
A. M.4037. 26 ~[ gButwhen tile Comforter is come, from the Father, he shall testify of me.* A.M.4037.
A. D. 33.                                                                                    A. D. 33.
whom I will send unto you from the Fa-   27 And iye also shall bear witness, bether, even the Spirit of truth,h which proceedeth  cause kye havebeen withme from the beginning.
g Luke xxiv. 49; Chap. xiv. 17, 26; xvi. 7, 13; Acts ii. 33.   iLuke xiv. 48; Acts i. 8, 21, 22; ii. 32; iii. 15; iv. 20, 33;
h 1 John v. 6.  * Sunday after Ascension, gospel, verse 26, v. 32; x. 39; xiii. 31; 1 Pet. v. 1; 2 Pet. i. 16.-  k Luke i.
ending in verse 4 of chapter 16, at And these.      2; 1 John i. 1, 2.
or Moses himself; they had not had sin-Any de- I assure you, that they will not always continue
gree of sin comparable to that which they are now  thus obstinately bent against me and my religion.
under: but now they have both seen, &c.-But now, When he, who is to comfort you under all your
as they have rejected my superior miracles, which  troubles by the aid he will afford you, and who on
they have seen with their own eyes, at the same  that account is justly styled the Comforter; when
time that they own the evidence of those which  he is come, whom I will send youfrom the FatherMoses wrought, of which they have heard only by  To remain always with you; even the Spirit of
distant report, they manifest such an obstinate per- truth-He shall bear witness to me and to my reliverseness of temper, that I may truly say, they have  gion so effectually, that many of the Jews shall be
both seen and hated both me and my Father. For  converted."-Macknight. We may observe here.
in my miracles, which are greater than any hitherto  that the Spirit's coming, and being sent, by our
exhibited, they have seen, or might have seen, who  Lord, from  the Father, to testify of him, are perI am; namely, the only-begotten Son of God; and  sonal characters, and plainly distinguish him frim
who is my Father; for the glory of all the divine  the Father and the Son. And his title as the Spirit
perfections shines forth in my miracles. Neverthe- of truth, together with his proceedingfrom the Faless, they have rejected me, who have performed  ther, can agree to none but a divine person. And
these miracles, and my Father likewise, who sent that he proceeds from the Son as well as from the
me to perform  them; so that, shutting their eyes  Father, may be fairly argued from his being called
against the light thus shining on them, and harden-  the Spirit of Christ, I Pet. i. 11; and from his being
ing their hearts against that incontrovertible evidence  said to be sent by Christfrom the Father, as well as
of my mission, which my mighty works afford, it is  sent by the Father in Christ's name. And ye also
evident they reject me, not out of ignorance and  -Weak as you now appear, shall, by his powerful
weakness, but out of wilful hatred to me, and him  assistance, bear a courageous and convincing testithat sent me, and therefore are utterly inexcusable. mony to me, because you have been with -me from
But this cometh to pass-This is all permitted; that the beginning —Namely, of my ministry, and therethe word might be fulfilled-Or, in consequence of  fore are the best qualified to give an account of my
this being permitted, the word is fulfilled; see note  whole conduct; which, the betterit is known, themore
on chap. xii. 37-40; that is written in the law-Or it will justify my cause, and expose the wickedness
in their sacred volume; (namely, Psa. xxxv. 19;)  of those that rise up against me. In other words,
They hated me without a cause-These very words, " In process of time men's eyes shall be opened:to
strictly speaking, were spoken concerning David, discern the authority of your testimony; and they
and are here applied to the Messiah, both because  shall give credit to your reports concerning me, beDavid was a type of him, and because he was hated  cause they shall know that ye have been my comwithout a cause, (see Isa. iii. 3-9; Dan. ix. 26; Zech. panions from the very first, consequently eye and
xii. 10,) as David was. The meaning is, Be not sur- ear-witnesses of all that I have done and said: so
prised that I, who am the Messiah, have been rejected  that after a while you shall testify concerning me,
of the Jews.  It has happened according to the pre- and preach my religion far more successfully than
diction of their own prophets. But when the Cornom- it will be in your power to do at the beginning."
forter is come, &c.-But, "for your encouragement See Doddridge and Macknight.
CHAPTER XVI.
in tins chapter we have the conclusion of Christ's farewell discourse to his disciples; in which, (1,) He warns them of l.,e
pe-secutions they should suffer, 1-4. (2,) Taking notice of their grief at the thoughts of his departure from them, he
shows it was expedient, as being necessary in order to his sending them the Holy Spirit, 5-7. (3,) He explains the
natu-e and effects of the Spirit's influences, 8-15. (4,) He gives them intimations of his death, resurrection, and ascension, assuring them that their sorrow should be turned into joy, and their prayers in his name should be heard and
answered, 16-28. (5,) The disciples, comprehending his meaning, profess their faith in him, and he foretels they would
desert him in his sufferings, and yet promises them peace and comfort amidst their tribulatzon in the world, 29-33.
a                                                               637




Jesus forewarns his followers            ST. JOHN.                   of persecutions for his sake.
A. M. 4037. THESE things have I spoken unto  because they have not known  the A. M. 4037.
A. D. 33.                         s                                                    A. D. 33.
you, that ye a should not be of- Father, nor me.
fended.                                           4 But ethese things have 1 told you, that
2 b They shall put you out of the synagogues: when the time shall come, ye may remember
yea, the time cometh, c that whosoever killeth  that I told you of them.  And fthese things I
you, will think that he doeth God service.      said not unto you at the beginning, because I
3 And d these things will they do unto you, was with you.
aMatt. xi. 6; xxiv. 10; xxvi. 31.-b Chap. ix. 22, 34; xii.   d Chapter xv. 21; Romans x. 2; 1 Cor. ii. 8; 1 Timothy i. 13.
42. —c Acts viii. 1; ix. 1; xxvi. 9-11.         e Chap. xiii. 19; xiv. 29.-f Matt. ix. 15.
NOTES ON CHAPTER XVI.                 you, that none will be your enemies but the worst
Verses 1, 2. These things have I spoken, that you  of men. Observe, reader, 1st, Many that pretend to
should not be offended-I have informed you before- know God are wretchedly ignorant of him, for he
hand concerning the opposition which you are to  that saith, I know him,, and keepeth not his commandexpect from the world, and the proportionable sup- aments, is a liar, and the truth is not in him, I John
ports which you will receive from the Holy Spirit, ii. 4. Israel of old transgressed the covenant, and
that you may not be discouraged in, or turned aside  yet cried, My God, we know thee.. 2d, They that
from, the path of your duty; by my leaving you, or are ignorant of Christ cannot have any right knowby the troubles which you will meet with from my  ledge of God. In vain do men pretend to know
enemies and yours, whose rage will excite them to  God and religion while they slight Christ and Chrisuse all manner of violence and cruelty against you. tianity. 3d, Those are wretchedly ignorant of God
They shall put you out of the synagogues-The  indeed, who think it an acceptable piece of religion
Jews will excommunicate you, as the most execrable  to persecute good people.  For they that know
of men: yea, whosoever killeth you, will think he Christ, know that he came not into the world to dedoeth God service-That he doth the most accepta- stroy men's lives, but to save them; that he rules by
ble thing possible; or that he offers sacrifice to God, the power of truth and love, not by fire and sword.
as Dr. Campbell and others render avarpetav Tnpoa- 4th, It is possible for those that are real enemies to
pepeLv -To Oea; observing, that as Xarpeta properly  God's service to pretend a mighty zeal for it. Satan's
signifies the public service of religion, when it is work has often been done in God's livery, and one of
joined, as in this place, with 7rpoacrpeLv, (to offer up,) the most mischievous enemies Christianity ever had,
can only mean sacrifice; and. it is so rendered in  sits in the temple of God, showing himself that he
the Syriac and Gothic versions. This gives a beau- is God, 2 Thess. ii. 4. Nay, 5th, It is common to
tiful turn to our Lord's sentiment, which is, "The  patronise enmity to religion, with the colour of duty
time shall come when the killing you will be thought to God and service to his church. God's people
a part of the worship of God, and equally meritorious have suffered the greatest hardships from  conand acceptable with the offering of sacrifices." Arch- scientious persecutors: Paul verily thought he ought
bishop Leighton's observation on the passage is, that to do what he did against the name of Jesus, Acts
" the servants of Christ should be considered not xxvi. 9. This, however, does not lessen the sin of
only as sheep for the slaughter, but as sheep for the  persecutors, for villanies cannot be consecrated by
altar too."  The rage of the persecuting enemies of their being acted in God's name; but it greatly inGod's church, and, beyond all comparison, the mur- creases the sufferings of the persecuted to cause them
ders committed by Papal cruelty in the name of the  to suffer under the character of being enemies to
Lord, in the hecatombs of whole burnt-offerings, (if  God; but there will be a resurrection of names, as
an expression may be allowed which falls far short well as of bodies, at the great day.
of the dreadful truth,) too justly illustrate the remark.   Verses 4-6. But these things have Itold you-And
But how justly God has already resented, and will forewarned you of them; that when the time shall
still resent, the murder of his children upon his altar, come-In which they shall happen; ye may rememthe day in which he makes inquisition for blood does ber that I told you of them-And so may turn what
and will declare.                               has so discouraging an aspect into a further confirmVerse 3. And these things will they do-These  ation of your faith. And these things I said not at
cruelties will they exercise upon you, not because  the beginning-Of my ministry; because I was
ye have done them any harm; but because they  with you-And could easily suggest proper instruchave not known the Father nor me —Which, if they  tions and consolations, as new circumstances of
had done, instead of injuring me, and exercising  difficulty arose; and because, being with you, I
such inhumanities toward you, my apostles, they  could bear the chief shock of persecution in my own
would have received us with the greatest affection  person, and so screen you from it. But not'e I go
and gratitude. Here we have the true root of per- to him that sent me-But now, that my ministry is
secution in all its forms; it is ignorance of God and  drawing toward a conclusion, and I am going to
of Christ, and of the real nature of Christianity: it leave you, I could no longer defer speaking of these
is a spirit that is hostile to all true piety and virtue; things to you; because it is of great importance you
and our Lord here says in effect, Let this comfort should know them, in order that when they come
638                                                               a




Jesus explains the nature and effect   CHAPTER XVI.                of the Holy Spirit's influence.
A. M. 4037. 5 ~ * But now g I go my way to him  but k if I depart, I will send him unto A. M. 4037.
A.. 33. that sent me, and none of you asketh  you.                                      D..
me, Whither goest thou?                           8 And when he is come, he will 1 reprove the
6 But because I have said these things unto  world of sin, and of righteousness, and of judgyou, h sorrow hath filled your heart.            ment:
7 Nevertheless, I tell you the truth: it is ex-   9   Of sin, because they believe'not on me;
pedient for you that I go away: for if I go not   10 m Of righteousness, n because I go to my
away, i the Comforter will not come unto you;  Father, and ye see me no more;
*Fourth Sunday after Easter, gospel, verse 5 to verse 15.; Chap. vii. 39; xiv. 16, 26; xv. 26.-k Acts ii. 33; Eph
g Verses 10, 16; Chapter vii. 33; xiii. 3; xiv. 28.-  h Verse iv. 8. 1- Or, convince.-1 Acts ii. 22-37. —-- Acts iii. 32
22; Chap. xiv. 1.                                n Chap. iii. 14; v. 32.
to pass you may not be surprised and stumbled. fies both an advocate and a comforter; he observes,
And none of you asketh me-Now when it is most in explanation of the terms, "He performed the
seasonable; whither goest thou? —Though I men- part of an advocate in respect of Christ and his
tioned to you my departure once before, (chap. xiii. gospel, by convincing the world of sin in their not
33,) none of you has inquired of me the reasons of believing on him, and of the righteousness [the inmy departure, nor the effects of it; nor is concern- nocence and holiness] of Christ; and b3yconfirming
ed to make those inquiries about that better world, the apostles' testimony of him, by signs and mirawhich surely might well become you in such a cir- cles, and various gifts imparted to them, Heb. ii. 4;
cumstance. But because I have said these things  1 John v. 6-8; and by pleading their cause before
-Have spoken of leaving you for a time, and have  kings and rulers, and against all their adversaries,
informed you of the persecutions you will meet with  Matt. x. 18, 19; Luke xxi. 15; Acts vi. 10. In rewhen I am gone; sorrow hath filled your heart-  spect of the apostles and the faithful he also did the
Hath engrossed your thoughts, and filled you with  part of a comforter, as being sent for their consolasadness.                                        tion and support in all their troubles, filling their
Verses 7, 8. Nevertheless, I tell you the truth-I hearts with joy and gladness, and giving them an
acquaint you with the case just as it is, and tell you  inward testimony of God's love to them, and
the reasons of my going away, though you have  an assurance of their future happiness, Rom.
not asked them. It is necessary even on your ac- viii. 15, 16."
count that I should depart, because, if I go not   Verses 9-11. Of sin, because they believe not on
away, and enter upon my mediatorial office, the me-He will convince the world of that aggravated
Comforter-By whose assistance, as I told you, you  sin of which they are guilty, in that they do not beare to convert the world, will not visit you: whereas, lieve in me, to the truth of whose mission he will
if I depart-And take possession of my kingdom; bear an unanswerable testimony, by his enlightenI will send him unto you —As the first-fruits of the  ing influences and miraculous operations. With reexercise of my kingly power, to answer all the  gard to the latter, it may be observed, that they had
great and glorious purposes for which you and my  been withdrawn from the Jews about four hundred
church shall need him. And when he is come, he  years since, and their being restored, according to
qwill reprove the world of sin, &c. —Greek, e2eyset Christ's promise, was sufficient to evince that Jesus,
Tov 1coa/ov 7repL a/yaprltag, &c.; rather, he will convince  who had restored them by shedding the Holy Spirit
the world concerning sin, and concerning righteous- upon his disciples, was the true Messiah, and so to
ness, and concerning judgment. So Dr. Campbell, convince them of sin, who believed not in him, as
who interprets the passage as follows: " Concerning  we see it did, Acts ii. 37-41.  Of righteousnesssin-That is, their sin in rejecting me, whereof the  He will convince them of mv innocence and holiSpirit will give incontestabl'e evidence, in the mira- ness; because I go to, and am accepted of my Facldes which he will enable my apostles to perform in  ther-Which will evidently appear, when I send the
my name, and the success with which he will crown  Spirit from him in so glorious a manner; and ye see
their teaching.  Concerning righteousness-That me no more-Appearing among you in the form of
is, mny righteousness, or innocence, the justice of my  a servant; but are assured, that, having finished
cause; of which the same miraculous power, exert- what I was to do on earth, I am taken up to heaven,
ed for me by my disciples, will be an irrefragable  and received into glory. Though Christ was con
proof, convincing all the impartial that I had the  demned by the Jews as an impostor, yet his being
sanction of Heaven for what I did and taught, and  received into heaven, and sending the Holy Spirit
that, in removing me hence, God hath taken me to  thence upon his disciples, was a sufficient evidence
himself. Concerning judgment-That is, divine  that the Father owned him as a righteous person,
judgment, soon to be manifested in the punishment. and his true prophet and messenger. Hence, from
of an incredulous nation, and in defence of the  this effusion of the Holy Spirit, Peter argues, that
truth."  Dr. Whitby gives nearly the same inter- this Jesus was by God made Lord and Christ; and
pretation of this important paragraph; remarking  that the Jews had crucified that holy and just One,
that the original word, 7rapaKloToro, here used, signi- whom  the Father hath glorified, Acts ii. 36; and iii
a                                                               639




Jesus gives his disciples intimation     ST. JOHN.                of his death and resurrection.
A, M. 4037.  11 o Of judgment, because  P the  therefore said I, that he shall take of A. M. 4037.
A. D. 33.                                                                             A. D. 33.
_  prince of this world is judged.       mine, and shall show it unto you.
12 I have yet many things to say unto you,  16 ~.T UA little while, and ye shall not see me:
q but ye cannot bear them now.                  and again, a little while, and ye shall see me,
13 Howbeit, when he, r the Spirit of truth, is W because I go to the Father.
come, s he will guide you into all truth: for he   17 Then said some of his disciples among
shall not speak of himself; but whatsoever he  themselves, What is this that he saith unto us,
shall hetr, that shall he speak: and he will A little while, and ye shall not see me: and
show you things to come.                        again, a little while, and ye shall see me: and,
14 He shall glorify me: for he shall receive  Because I go to the Father?
of mine, and shall show it unto you.             18 They said therefore, What is this that he
15 t All things that the Father hath are mine: saith, A little while? we cannot tell what he saith.
o Acts xxvi. 18.-P Luke x. 18; Chap. xii. 31; Eph. ii. 2;   t Matt. xi. 27; Chap. iii. 35; xiii. 3; xvii. 10.-u Verse
Col. ii. 15; Heb. ii. 14.-q Mark iv. 33; 1 Cor. iii. 2; Heb. 10; Chap. vii. 33; xiii. 33; xiv. 19.  * Third Sunday after
v. 12. —r Chap. xiv. 17; xv. 26.-. sChap. xiv. 26; 1 John Easter, gospel, verse 16 to verse 23. — Verse 23; Chap.
ii. 20, 27.                                     xiii. 3.
13, 14. Of judgment-He will convince them of  things to come-His revelation shall be so full and
my being invested with a power of executing judg- complete, that he will discover unto you all such fument; because the prince of this world-The great ture events as you may be any way concerned to
head of the apostacy, is now, as it were, already  know. He shall glorify me-He shall do me great
judged and condemned, and shall be triumphed over honour in this respect, that all his revelations to you
in a very remarkable manner, when his oracles are  shall be perfectly conformable to the doctrines
silenced, and he is cast out from many persons and  which I have taught you in person; for he shall
countries also, which he before possessed. Whence  receive of mine-Or of those doctrines which relate
it may appear that all who belong to his kingdom, to me, and those benefits which I procure and beand choose rather to serve him than Christ, their stow; and will show it unto you —In the most clear
lawful Prince and Judge, shall be condemned with  and attractive light; will enable you clearly to unhim.                                            derstand the doctrines, and will assure you of your
Verses 12-15. I have yet many things to say unto  possession of the benefits, manifesting to you at the
you —There are many other things concerning  same time their unspeakable excellence. All things
which I must give you information. But ye cannot that the Father hath are mine-Be not surprised
bear them nowte-But the weakness of your under- that I said, he shall receive of mine; for all the
standing, your desire and expectation of my erect- treasures of the Father's wisdom, power, and gooding a temporal kingdom, your prejudices in favour ness, truth, justice, mercy, and grace are mine;
of your own nation and law, and your aversion to the  yea, in me dwells the fullness of the Godhead bodily.
Gentiles, are so great, that you cannot yet bear the  Could any mere creature say this?
discovery. For which reason I judge it more pru-   Verses 16-22. A little while-When I am dead
dent tobe silent for the present. The things which  and buried; and ye shall not see me-I shall not
our Lord had in view probably concerned his pas- converse with you on earth, as I have hitherto done;
sion, death, resurrection, and the consequences of and again-For your encouragement and comfort,
it; the abrogation of the ceremonial law, the aboli- I assure you it will be but a little while longer, and
tion of the whole Jewish economy, the doctrine of ye shall see me-And that to your much greater
justification by faith without the deeds of the law, comfort and advantage; because Igo to the Father
the rejection of the Jews, and the reception of be- -When I shall be so mindful of your interest with
lieving Gentiles, without subjecting them to the law  him, as, ere long, to bring you to an eternal abode
of Moses. Howbeit, when he, the Spirit of truth, with him. Then said some, What is this that he
(so called on account of his office,) is come-Ac- saith-The terms in which Jesus had spoken of his
cording to the promise I have given you; he will death, resurrection, and ascension, being very obguide you into all truth-All necessary truth: so  scure, the disciples were altogether at a loss to unthat you will sustain no loss by my not discovering  derstand them. Wherefore, having revolved them
these things to you now; for when the Comforter a while in their own minds, they asked one another
comes, he will inspire you with the knowledge of privately if they could comprehend what he meant.
them, and of every other matter necessary for you  But each of them declared, with a kind of astonishto understand. For he shall not speak of himself  ment, that he could affix no idea to his words at all.
&c.-That you may have the greater confidence in, Jesus, observing their perplexity, and knowing that
and satisfaction from, the revelations which he shall they inclined to ask him about this matter, preventmake to you, know that he shall speak to you by  ed them, by signifying that he knew what they had
my direction, revealing to you nothing but what he been saying. He therefore said, Do ye inquire
is commissioned to discover. And he will show you  among yourselves of that I said, A little while, &c.
640                                                              a




Jesus encourages his disciples        CHAPTER XVI.             to ask for blessings in his name.
A. M. 4037.  19 Now Jesus knew that they were joice, and your joy no man taketh A. M. 4037.
A. D. 33                                                                             A. D. 33.
desirous to ask him, and said unto  from you.
them, Do ye inquire among yourselves of that  23' And in that day ye shall ask me nothing.
I said, A little while, and ye shall not see me: a Verily, verily, I say unto you, Whatsoever ye
and again, a little while, and ye shall see me? shall ask the Father in my name, he will give
20 Verily, verily, I say unto you, that ye shall it you.
weep and lament, but the world shall rejoice:  24 Hitherto have ye asked nothing in my
and ye shall be sorrowful, but your sorrow shall name: ask, and ye shall receive, b that your joy
be turned into joy.                             may be full.
21 x A woman when she is in travail hath sor-  25 These things have I spoken unto you in
row, because her hour is come: but as soon as 2proverbs: but the time cometh when I shall
she is delivered of the child, she remembereth  no more speak unto you in 3 proverbs, but I shall
no more the anguish, for joy that a man is born  show you plainly of the Father.
into the world.  ~                               26 c At that day ye shall ask in my name:
22 Y And ye now therefore have sorrow: but and I say not unto you, that I will pray the FaI will see you again, and Z your heart shall re- ther for you:
x Isa. xxvi. 17.-Y Verse 6.-7 Luke xxiv. 41, 52; Chap.  aMatt. vii. 7; Chapter xiv. 13; xv. 16.-b Chapter xv. 11.
xiv. 1, 27; xx. 20; Acts ii. 46; xiii. 52; 1 Pet. i. 8.-* Fifth.   
2 Or, parables. ~3 Or, parables.  ~.~ Verse 23.
Sunday after Easter, gospel, verse 23 to the end.
-I will explain myself upon this point: Verily, I  nifies, to present a request, as the other word does
say unto you, that ye shall weep and lament-When  to nake inquiry, or ask questions. Hitherto ye have
ye see me dead; but the world shall rejoice-Your asked nothing in my name-Not having been used
not seeing me is an event which shall occasion great to regard me under the character of a Mediator begrief to you, and joy to my enemies. However, tween God and man; but then, having received a
your sorrow shall be turned into joy-When ye see fuller revelation of the doctrine of my intercession,
me risen. A woman when she is in travail hath  you may come with a cheerful boldness to the throne
sorrow, &c. —" The state of mind you shall be in  of grace, and freely ask whatever shall be necessary,
when the events happen of which I am speaking, I or conducive to the success of your great undercannot better describe than by comparing it to the  taking, or your support and comfort amidst your
condition of a woman in travail. During her labour temporal discouragements; and, I assure you, you
she hath exquisite pain, because the birth approaches; shall receive such gracious answers as will exceedbut as soon as she is delivered, she forgets the an- ingly increase your joy.
guish she was in, being filled with joy that she has   Verses25-28. These things-Though veryweighty
brought one of the human species into the world. and important; have I spoken unto you in proverbs
Just so, you, my disciples, will be in the greatest -In the obscurity of parables, which have appeared
distress during the time of my departure. But, as dark and mysterious to you; but the time cometh,
I am to rise again from the dead, and to ascend into  &c.-You may comfort yourselves with this thought,
heaven, you will forget your sorrow, and rejoice ex- that the time is at hand when I shall speak unto you
ceedingly; and from that time forth your joy shall no more in provecrbs-No more in that obscure manbe of such a kind, as that it shall not be in the power ner; but I shall show you plainly of the Fatherof men to rob you of it."-Macknight.            Shall, by the teaching of my Spirit, declare to you,
Verses 23, 24. In that day ye shall ask me nothing  in plain terms, the whole counsel of God relating to
— /     epwrlauere 8dev, you shall not inquire any  the erection of his church and the salvation of men.
thing of me, or, as Dr. Campbell renders it, you will At that day ye shall ask in my name, &c. —I repeat
put no questions to me. That is, when I have sent it to you again, that after my ascension you shall
the Holy Spirit to lead you into all truth, you shall offer up all your addresses unto the Father, through
have no need to ask for information in any thing as my mediation; I say not that I will Pray the Father
now you do, or to inquire after the sense of any  for you-I do not mean that I will solicit the Father
thing suggested to you by the Spirit, as you now  in your behalf, as if he were unwilling to bestow on
sometimes ask the neaning of my words.  Verily, you the blessings you stand in need of; for the
Whatsoever ye shall ask the Father, f c., in my  Father himself loveth you-In a peculiar manner;
name-And if ever you stand in need of instruction, and therefore will be always ready to grant your
or assistance, or any other blessing, whether for the  requests, and to watch over you with paternal affecpropagation of the gospel or your own salvation, lhe tion and care; because ye have loved me-With sinFather will immediately supply you with it, upon  cerity and fervency; and have believed that I came
your asking it in my name. The word  rnairVTre, out from God-As the Messenger of his grace to
rendered, ye shall ask, in this latter clause, is differ- i men; and have accordingly relied on me with such
ent from that used in the former, and properly sig- steadfastness, that you have ventured your all upon
VOL. I.           ( 41 )                                          641               a




Jesus promises                             ST. JOHN.                           his disciples peace.
A. M. 4037.  27 d For the Father himself loveth  ask thee: by this h we believe that A. M. 4037.
A. D 33. you, because ye have loved me, and  thou camest forth from God.33.
e have believed that I came out from God.          31 Jesus answered them, Do ye now believe?
28 f I came forth from  the Father, and am    32  i Behold, the hour cometh, yea, is now
come into the world: again, I leave the world, come, that ye shall be scattered, k every man to
and go to the Father.                             5 his own, and shall leave me alone: and 1 yet
29  ~ His disciples said unto him, Lo, now  I am not alone, because the Father is with me.
speakest thou plainly, and speakest no 4 pro-   33 These things I have spoken unto you, that
verb.                                             m in me ye might have peace.  n In the world
30 Now  are we sure that g thou knowest all ye shall have tribulation, ~ but be of good cheer:
things, and needest not that any man should  P I have overcome the world.
d Chapter xiv. 21, 23.  e Verse 30; Chapter iii. 13; xvii. 8.   1 Chap. viii. 29; xiv. 10, 11. —— m Isa. ix. 6; Chap. xiv. 27;
f Chap. xiii. 3.-4 Or, parable.   Chap. xxi. 17.  h Verse  Rom. v. 1; Eph. ii. 14; Col. i. 20.-n Chap. xv. 19-21 ~
27; Chapter xvii. 8.-i Matthew xxvi. 31; Mark xiv. 27. 2 Tim. iii. 12.  o Chap. xiv. 1.-p rom. viii. 37; I John
k Chapter xx. 10.-  5 Or, his own home.           iv. 4; v. 4.
that belief. And you have therein acted a very pru- seems, through the whole of this discourse, Jesus
dent and happy part; for indeed I came forth from   had obviated the objections and answered the questhe F ather, and am come into the world-For pur- tions which his apostles were going to propose, or
poses of infinite importance to the glory of God and  would gladly have proposed to him. Jesus anthe happiness of the human race; again —Having  swered, Do ye now believe-Are ye now at length
finished the work I came to do, leave the world and  fully persuaded that I am the promised Messiah? —
go to the Father-From  whom I came, with whom   Be on your guard. Your faith in me is not so firm
I shall continually abide, and into whose presence I but it may be shaken. Behold the hour cometh that
will shortly conduct you, putting you in possession  ye shall be scattered, &c.-The time is coming,
of a more glorious kingdom than you ever expected, nay, is come already, when every one of you shall
or could expect on earth.                         desert me, fleeing wherever you think to be in safety
Verses 29-32. His disciples-Struck with the  from approaching danger; so that I shall be left
correspondence of what he said to what was secretly  singlyto encounter mine enemies. Nevertheless, I am
passing in their own minds; said, Lo, now speakest not alone, because my Father is with me continually.
thou plainly-We acknowledgethatnowthou speak-    Verse 33. These things I have spoken, that ye
est in such a manner as we can easily understand;  might have peace-" I have said these things to you
and speakest no proverb-Usest no obscure form of concerning my departure out of the world, the
expression; now wve are sure that thou knowest all coming of the Holy Ghost, my resurrection from
things-Now, by this further token, even by dis- the dead, the Father's hearing your prayers, and
cerning our inmost doubts on this subject, we are  concerning the great trial you are to be exposed to,
persuaded that nothing is hid from thee; and thou  in-order that you may have consolation in the prosneedestnot that any man should ask thee-" By the  pect of the benefits you are to receive, and not be
things which thou hast now spoken to us we clearly  terrified when afflictions draw nigh which are to
perceive, that thou so perfectly knowest the hearts  overtake you. The truth is, you shall have great
of men, that in conversing with them thou hast no  tribulation in this present life, because the malice of
need that they should tell thee their thoughts, by I men will everywhere pursue you; nevertheless, be
asking any question. For, although no question is not discouraged, rather take heart, by reflecting how,
asked thee, thou answerest the thoughts of every  through constancy and patience, I have overcome
one. In short, thy knowledge of our hearts fully I the malice of the world,,and that I am able to make
convinces us that thou art come from God."  It you overcome it in like manner also."-Macknight.
CHAPTER XVII.
In this chapter our Lord, having finished his ministry, and given his disciples all the instructions he judged necessary, closes
the whole with a solemn prayer to God, asking, (1,) For himself, that he might be reinstated in his original glory with
God, 1-5. (2,) For the apostles, that they might be kept from evil through his name, and preserved in unity, 6-16; and
that they might be sanctified through the truth, 17-19. (3,) For all believers, that they might be united to the Father, to
him, and to one another; that by this love and unity, apparent among them, the world might be brought to believe in Jesus
as the Messiah, 20-23. (4,) He prays for all believers, that they might be with him for ever in heaven, and so enjoy the
happy effects of such love of the Father as he bore to Christ himself, 24-26.
642                                          (41* )               a




To know God                           CHAPTER XVII.                              is life eternat.
4. a. 4037. THESE  words spake Jesus, and  flesh, that he should  give eternal A.M.403.:
lifted up his  eyes to  heaven, life to as many I as thou hast given
and said, Father, a the hour is come; glo- him.
rify thy Son, that thy Son also may glorify   3 And d this is life eternal, that they might
thee:                                            know  thee  e the only true  God, and Jesus
2 b As thou hast given him  power over all Christ f whom thou hast sent.
a Chap. xii. 23; xiii. 32.  b Dan. vii. 14; Matt. xi. 27;   C Verses 6,9, 24; Chap. vi. 37. —a Isa. liii. 11; Jer. ix. 24.
xxviii. 18; Chap. iii. 35; v. 27; 1 Cor. xv. 25, 27; Phil. ii. e I Cor. viii. 4; 1 Thess. i. 9.  f Chapter iii. 34; v. 36, W7;
10; Heb. ii. 8.                                  vi. 29, 57; vii. 29; x. 36; xi. 42.
NOTES ON CHAPTER XVII.                 being Lord, (1 Cor. viii. 6,) but the false gods of the
Verses 1-3. These words spake Jesus-Namely, heathen; and Jesus Christ, whom thou hast sentthe words recorded in the three preceding chapters; To be their prophet, priest, and king. The meaning
and lifted up his eyes to heaven —Put himself in  of our Lord here is, either, "1st, I teach that men
the posture of prayer. The following has been  should know thee, the only true God, and Jesus
called Our Lord's Intercessory Prayer, because it is Christ whom thou hast sent, as the means of obtainconsidered asa pattern of the intercession he is now  ing that eternal life which thou hast given me power
making in heaven for his people. In it he coln- to bestow: Or, 2d, Now this eternal life is bestowed
prises all he had said from chap. xiii. 31, and seals, by me on men, that they may know thee, the only
as it were, all he had hitherto done, beholding things  true God, and Jesus Christ whom thou hast sent;
past, present, and to come. It contains the easiest importing that the happiness of eternity will consist
words, and the deepest sense, of any chapter in all in the knowledge of God and Christ. It is justly
the Scriptures; yet is there no incoherent rhapsody, observed by Grotius, that the Father is here styled,
but the whole is closely and exactly connected. the only true God, in exclusion of those deities
Father-This simplicity of appellation highly be- which the ignorance and folly of the heathens had
came the only-begotten Son of God; to which a introduced. For, as in the latter clause our Lord
believer then makes the nearest approach, when he  undoubtedly spake of the Jews, when he mentioned
is most full of love and humble confidence.  The  it as the means of eternal life, that they should
hour is come —The time of my sufferings is come; know Jesus Christ; so, it is probable, that in the
glorify thy Son-Let me have such succours from  former he had the Gentiles in his eye, when he
thee as will enable me to bear them; let the circum-  represented the knowledge of the true God as the
stances of my trial, both in the Jewish and Gentile  road to felicity. If so, we cannot from this passage
courts of judicature, be such as will plainly prove  infer that Jesus is not truly, or really God. For,
my innocence; and let my death be accompanied  had this been the meaning of the words, would the
with such interpositions of thy power as will remove  evangelist have begun his gospel with so solemn a
the scandal of the cross, and demonstrate the rela- declaration of our Lord's divinity? Besides, in other
tion I stand in to thee; particularly let me be raised  passages of Scripture, the word /ovor denotes a parfrom the dead, and taken up to heaven; finally, shed  tial exclusion. For instance, (Gen. xlii. 38,) Jacob;
down upon my apostles such miraculous gifts as speaking of Benjamin, says, His brother is dead,
will qualify them  for bearing witness to my mi- icat avro yovof KacTa2eetrrart and he only is left: hie
racles, my death, my resurrection, and my ascen- did not mean that he was his only son absolutely,
sion. Thus glorifying thy Son, he also will glorify  but his only son by Rachel. In like manner, (Luke
thee-By converting to the belief and practice of ix. 18,) And it came to pass as he was alone,'praytrue religion, many who will celebrate thy praises ing, his disciples were with him; where KarayovaS
eternally. As thou hast given him power over all is to be understood in exclusion of the multitude,
flesh-Thou hast sent thy Son into the world, and  and not of the disciples, who were now with him.
given him power over all men, in this respect, that So also, (Luke ix. 36,) Jesus is said to be left (/lovoS)
he can bestow eternal life upon as many as thou hast alone, notwithstanding the three disciples were with
given him, namely, upon all believers. This is a  him. The meaning is, he was alone in respect of
clear proof that Christ designed his sacrifice should  Moses and Elias, who were now departed from him.
avail for all mankind; yea, that all flesh, every man, And to give no more instances, Jude, verse 4, uses
should partake of everlasting life.  For, as the  tlovoe in this partial sense, where, speaking of some
Father had given him power over all, so he gave  wicked men in his time, he says, they denied, rov
himself a ransom for all. And this is life eternal-  Ulovov &UEror-tv 0eov, aLt Kvptov zyov Icisv Xpt;-ov, our
Is the way to, a preparation for, and a pledge and  only Master, God and Lord, Jesus Christ.  For,
earnest of life eternal; that they might know-Or, whether the first clause is understood of Christ, it
to know, by loving, obedient faith, thee; the only  cannot mean that he is our only Lord and God, in
true God-The only cause and end of all things; exclusion of the Father; or, whether it is undernot excluding the Word that was in the beginning  stood of the Father, it cannot be said that he is our
with God, and was God, (chap. i. 1,) nor the Holy  only Lord, in exclusion of Christ, who is expressly
Ghost, any more than the Father is excluded from  styled Aearrorct-, Master."
a                                                               643




Jesus prays for his apostles,            ST. JOHN.            that they mal be kept in his name.A. M. 4037. 4 gI have glorified thee on the earth:   7 Now they have known that all A. M. 4037.
A. D33  hI have finished the work iwhich  things whatsoever thou hast given  AD. 33
thou gavest me to do.                           me are of thee:
5 And now, O Father, glorify thou me with' For I have given unto them the words n whicL
thine own self, with the glory k which I had  thou gavest me; and they have received them,
with thee before the world was..0 oand have known surely that I came out from
6 ~ HI have manifested thy name unto the  thee, and they have believed that thou didst
men  m which thou  gavest me out of the  send me.
world: thine they were, and thou gavest them    9 Iprayforthem: PIpraynot for theworld, butfor
me; and they have'kept thy word.'             themwhich thou hast given me; fortheyarethine.
g Chap. xiii. 31; xiv. 13.- h Chap. iv. 34; v. 36; ix. 3;   1 Verse 26; Psa. xxii. 22.-  m Verses ii. 9, 11; Chap. vi. 37,
xix. 30.-  Chap. xiv. 31; xv. 10..  kChap. i. 1, 2; x. 30; 39; x. 29; xv. 19. -nChap. viii. 28; xii. 49; xiv. 10.
xiv. 9; Phil. ii. 6; Col..i. 15, 17; Heb. i. 3, 10.  o Verse 25; Chap. xvi. 27, 30.-P 1 John v. 19.
Verses 4, 5. I have glorified thee on earth-My  ever proper they may be in prophecy, are not of the
doctrine, example, and miracles have manifested thy  style of prayer, far less of our Lord's prayers, which
glory here on earth. Ihave finished the work thou  are remarkable for their simplicity.  Besides, it
gavest me to.do-I have almost finished the work  should be remembered that this is not the only paswhich I undertook for man's redemption. And now, sage which speaks of Christ's pre-existence, for the
O Father, glorify thou me with teyself-Or, in thine  Evangelist John (chap. i. 1) represents him as exown presence, as Dr.Campbell translates rapa aeavro, isting from eternity, and making all things. And
observing, that the force of the Greek preposition, (chap. viii. 58) Jesus himself tells us that he existed
lrapa, is not rightly expressed by the English with, before Abraham. And Paul affirms, (Phil. ii. 6,) that
which, as applied here, is exceedingly vague and in- before Jesus took the form of a servant, he was in
determinate.  With the glory which I had with thee the form of God."-Macknight.
-He does not say received. He always had it till   Verses 6-8. I have manifested thy name-All thy
he emptied himself of it in the days of his flesh; be- attributes; and in particular thy paternal relation to
fore the world was —" The Socinians, who deny, believers; to the men which thou gavest me out of
not only our Lord's divinity, but his existence be- the world-The apostles; and so verse 12. Thine
fore he appeared in the world, are at a loss how to  they were-By creation, by preservation, by descent
explain this passage, in consistency with their opi- from Abraham, and by being members of thy church,
nion. They imagine, that as in the prophetical wri- under the Mosaic dispensation; and thou gavest
tings, things to come are spoken of as already exist- them me-By giving them faith in what I have spoing, to denote the divine decree concerning them, ken; and they have kept thy word-Have readily
and the certainty of their happening; so, Jesus is embraced, and hitherto have resolutely adhered to
here said to possess glory with the Father before the  and obeyed thy gospel. Now they have known that
foundation of the world, not because he then existed, all things-Which I have done and spoken, are of
but because that glory was appointed him in the di- thee, and consequently are right and true. They
vine decree from eternity, and was certainly to be  are fully persuaded, "that the commission whereby
bestowed upon him in the fulness of time. Withal, I act, the doctrine of salvation which I teach, the
in confirmation of this observation, they cite Rev. miracles which I perform, and the authority with
xiii. 8, where Christ is called a lamb slain from the which I am clothed; are all really derived from
foundation of the world; and 2 Tim. i. 9, where the  thee."  In this, indeed, they have acted upon the
apostle, speaking of the favours conferred on Chris- surest evidence; for I have given unto them the
tians, says, Hath saved us, and called us according  words which thou gavest me-I have taught them
to his own purpose and grace, which was given us no other doctrine but that which thou gavest me to
in Christ Jesus before the world began. But here, teach. And they have received them-Being fully
without laying the whole stress of the matter on the  sensible that my doctrine is in all points agreeable
answer given by Whitly, namely, that these pas- to thy blessed nature and perfections, they have resages are mistranslated, I observe, that though, for ceived it as such; and have known surely that I
the reasons mentioned, the sacred writers, when  came out from thee-That I am no impostor, but a
warmed with the grandeur of their subject, might, in  prophet, truly commissioned by thee to reveal thy
their discourses, represent the great events which  will to mankind. And-While I have been rejected
were to befall the church under the gospel dispen- by an ungrateful world, they have regarded me as
sation, as existing from eternity; yet, no fire of ima- I the true Messiah; and have believed that thou didst
gination could authorize the figure in the present i send me-On the great errand of man's salvation.
instance. For it were absurd to fancy that Jesus, in    Verses 9, 10. Ipray for them —Who have attendthis hislast solemn prayer with his disciples, gravely  ed me as my apostles.  These only he prays for
spake of himself as existing from eternity, and as here, as appears from verse 12, where he says, he
enjoying with God blessings which were to be be- had kept all the persons he was p ra' irg for in the
stowed upon him only in time. Such figures, how- faith and practice of true religion, except the son of
644                                                               a




Jesus prays that ihis apostles       CHAPTER XVII.                  may be preserved in unity.
A. M. 4037.  10 And all mine are thine, and  me I have kept, and Y none of them  A. M. 4037.
A.D. 33. q thine are mine; and I am glorified  is lost,  but the son of perdition;
in them.                                       athat the Scripture might be fulfilled.
11 rAnd now I am  no more in the world,  13 And now come I to thee, and these things
but these are in the world, and I come to thee. I speak in the world, that they might have my
Holy Father, 8 keep through thine own name  joy fulfilled in themselves.
those whom  thou hast given me, tthat they   14 b I have given them  thy word; c and
may be one, u as we are.                       the world bath hated them, because they are
12 While I was with them in the world, xI not of the world, d even as I am  not of the
kept them in thy name: those that thou gavest world.
q Chap. xvi. 15.-r Chap. xiii. 1; xvi. 28.-  s 1 Pet. i. 5;   Y Chap. xviii. 9; 1 John ii. 19. -z Chap. vi. 70; xiii. 18.
Jude 1.  t Verse 21, &C.  u Chap. x. 30.-x Chap. vi. a Psa. cix. 8; Acts i. 20.-b Verse 8.-  c Chap. xv. 18, 19;
39; x. 28; Heb. ii. 13.                        1 John iii. 13. —d Chap. viii. 23; Verse 16.
perdition; and from verse 18, where he says, he had  to thee-Whom I have chosen and served, and wllom
commissioned them to go forth into the world for my soul thirsteth after; to thee, the Fountain of
the same purpose that the Father had sent him; and  light and life, the Crown and Centre of bliss and
from verse 20, where he expressly distinguishes them  joy; now my longing shall be satisfied, my hopes
from all other believers whatever. I pray not for accomplished, my happiness completed. Holy Fathe world-Not in these petitions, which are adapted  ther, keep through thine own name —Thy mercy,
to the state of believers only. Btit this no more wisdom, and power; those whom thou hast given me
proves that our Lord did not pray for the world,  -To be my messengers to mankind; that they may
both before and afterward, than his praying for the  be one-One with us, and with each other; one body,
apostles only in these verses proves that he did not separate from the world; as we are-By resempray for them also who should believe in him through  blance to us, though not equality.  While I was
their word, verse 20. But for them which thou hast with them,.c., Ikept them in thy name-In the firm
given me, &c.-See on verse; for they are thine faith and steadfast practice of my religion, so far as
-The reason thus assigned for making them the  I revealed it unto them. Or, as the clause may be
subject of his prayers at this time is remarkable. It read, through thy name, as in the preceding verse,
is as if he had said, " I employ the last moments of through thy power and grace; those that thou gavest
my life in praying particularly for my apostles, be- me —I say, the twelve persons whom thou gavest me
cause they are more especially thy servants, des- for apostles, I have thus kept, and none of them is
tined for that work which is the great object of thy  lost-None of them has apostatized; but the son of
attention, the instruction and salvation of the world." perdition-That wicked person who deserves perAll mine are thine-All my servants are thy ser- dition; that the Scriptures might be fulfilled-That
vants; that is, whosoever assists me in my work, is, whereby the Scripture is fulfilled. See note on
serves thee in thy great designs of love and mercy  chap. xii. 40. As if he had said, His apostacy has
to men. And thine are m.ine-Thy servants are my  happened, not through any defect in my care, but in
servants; every one who really serves thee must consequence of its being permitted, for the wisest
join issue with me, and assist me in my work. And  reasons; and therefore long ago predicted in the
I am glorified in them-B.y the zeal, faithfulness, and  Scriptures, particularly Psa. cix. 8. The son of persuccess of my servants in converting the world, I dition, signifies one that deservedly perishes: as, a
am greatly honoured., This, however, is not our son of death, 2 Sam. xii. 5; children of hell, Matt.
Lord's only meaning in this clause; the original xxiii. 15; and children of wrath, Eph. ii. 3; signify
words being ra 8e/a 7ravra aa ra,t Kat ra aa epa, not, all persons justly obnoxious to death, hell, wrath.
my servants are thy servants, &c., but, all things   Verses 13-19. These things Ispeak in the world —
that-are mine are thine, and thine are mine; ex- That is, before I leave the world; that they might
pressions too grand for any mere creature to use; have my joy fulfilled in themselves-I offer this
as implying, that all things whatsoever, inclusive of prayer in behalf of my apostles, with this intenthe divine nature, perfections, and operations, are  tion; that being heard for them, they may receive
the common property of the Father and the Son. all the endowments necessary to qualify them for
And this is the original ground of that peculiar pro- converting the world, and be filled with my joy,
perty which both the Father and the Son have, in  the great joy I have in being the means of saving
the persons who Were given to Christ as Mediator, mankind. I have given them  thy word, &c.-I
according to what is said in the close of the verse of have omitted nothing that on my part was neceshis being glorified by them; namely, by their be- sary to fit them  for converting the world, and
lieving in him, and so acknowledging his glory.  partaking of my joy. And-Though they are inVerses 11, 12. And now Iam no more in the world  deed the greatest friends and benefactors of the
— Having finished the work thou gavest me to do in  human race, yet the world hath hated them —And
it; but these-My apostles; are in the world-Ex- will be sure to persecute them with the utmost
nosed to various hardships and dangers; and!come! violence; because they are not of the worlda                                                              645




Jesus prays that his followers           ST. JOHN.           may be sanctifiet through the truth,
A. M. 4037.  15  [ I pray not that thou should- that they also might be   sanctified A. M. 4037.
A.   33. est take  them  out of the world, through the truth.                          A.D.
but e that thou shouldest keep them  from  the   20 ~ Neither pray I for these alone; but for
evil.                                           them  also which shall believe on me through
16 f They are not of the world, even as I am  their word:
not of the world.                                21 1 That they all may be one; m as thou,
17 ~[ gSanctify them through thy truth: hthy  Father, art in me, and I in thee, that they also
word is truth.                                  may be one in us: that the world may believe
18 iAs thou hast sent me into the world, that thou hast sent me.
even  so have  I also sent them  into the   22 And the glory which thou gavest me, I
world.                                          have given them; n that they may be one, even
19 And k for their sakes I sanctify myself, as we are one;
eMatt. vi. 13; Gal. i. 4; 2 Thess. iii. 3; 1 John v. 18.   k 1 Cor. i. 2, 30; 1 Thess. iv. 7; Heb. x. 10.-'1 Or, truly sancfVerse 14.-g Chap. xv. 3; Acts xv. 9; Eph. v. 26; 1 Pet. t~fied.-   Verses 11, 22, 23; Chap. x. 16; Rom. xii. 5; Gal.
i. 22.- h 2 Sam. vii. 28; Psa. cxix. 142, 151; Chap. viii. 40. iii. 28. —m Chap. x. 38; xiv. 11.   n Chap. xiv. 20; 1 John
i Chap. xx. 21.                                 i. 3; iii. 24.
Are neither influenced by the principles, nor con- by my dying love, they may be fully fitted for,
formed to the spirit or conduct, of carnal men; and wholly devoted to, their important work. To
even as I am not of the world-In which respects sanctify, signifies, in general, to set apart to some
they resemble me. I pray not that thou shouldest appropriate use; and is used with peculiar protake them  out of the world-As if he had said, priety with reference to a sacrifice, which seems
Although these persecutions, which shall befall to be the sense in which our Lord applies it to
them, are another great reason why I offer up  himself in this verse.
this prayer for them; nevertheless, my meaning    Verses 20-23. Neither pray Ifor these aloneis not that, on account of these difficulties, thou  I do not make my apostles the only subjects of
shouldest immediately remove them  out of the  this my last prayer; I pray likewise for all such
world by death; but that thou shouldest keep them  as shall by their word, whether preached or written,
from  the evil which is in the world, or rather, be brought to believe on me, in whatever age or nafrom the evil one, as awro rs trnowvp  properly sig- tion; that they also, being influenced by the same
nifies, that is, from  the influence of his subtlety  Spirit, and possessed of the same love; may be one
and power; from  being taken in the snares he  -Truly and intimately; (see on verse 11;) as thou,
will lay for them, deceived by his wiles, or led  Father, art in me-Dwelling in me oy thy Spirit;
into sin by his temptations. They are not of the and I in thee-By a constant, indissoluble union;
world, &c.-This sentiment he repeats, as reflect- that they also may be one in us-Closely and viing with great pleasure on their being separated  tally united to us, and deriving from us the richest
from the world, both in their dispositions and ac- supplies of divine wisdom and grace, power, purity,
tions; and on their resembling himself in this and consolation. This also is to be understood in a
respect; and hence he was the more solicitous way of similitude, and not of sameness or equality.
that, after his departure, they might be preserved  That the world may believe-That, seeing their
blameless, and therefore prays as in the following  benevolence, charity, and holy joy, the people of
words, Sanctify them  through thy truth-Conse- the world, the carnal part of mankind, may believe
crate them  to their office, and perfect them  in  that a religion productive ot such amiable fruits is
holiness, by the instrumentality of thy truth, ac- indeed of divine original. It is plainly intimated
companied by thy grace. Thy word is truth-  here by our Lord, that "dissensions among ChrisThy gospel, which they are to preach, is the  tians would not only be uncomfortable to them-great system  of sanctifying truth, whereby real selves, but would be a means of bringing the truth
holiness is ever to be promoted: and may these  and excellence of Christianity into question: and
my apostles experience more and more of its he must be a stranger to what hath passed, and is
vital energy on their own souls, to qualify them  daily passing, in the world, who does not see what
more fully for the office of dispensing it to others. fatal advantage these divisions have given to infiAs thou hast sent me into the world-To be the  dels, to misrepresent it as a calamity, rather than to
messenger of this grace; even so have I sent them nregard it as a blessing to mannlld." —Doddridge.
-Namely, on the same errand, to publish and  Here we see Christ prays for the world, and may
proclaim what they have learned of me. And for observe that the sum of his whole prayer is, 1st,
their sakes-As well as for the salvation of all Receive me into thy own and my glory; 2d, Let
that do or shall believe in me; I sanctify myself-  my apostles share therein; 3d, And all other beI set myself apart, as an offering holy to thee. lievers; 4th, And let all the world believe. And the
Or, I devote myself as a victim to be sacrificed; glory which thou gavest me —With respect to my
that they also might be sanctified through the human nature, namely, to be a habitation of thyself
truth-That, taught by my example, and  animated   by the Spirit; I have given them-Have bestowed
646                                                               a




Jesus vrays that the apostles, and  CHAPTER XVII.              all believers, may be glorified.c
A. M. 4037. 23 I in them, and thou in me, me before the foundation  of the A.M. 4037.
A. D. 33.  that they may be made perfect world.
in one; and that the world may know that  25 0 righteous Father,  the world hath not
thou hast sent me, and hast loved them  as known thee: but  I have known thee, and
thou hast loved me.                           t these have known that thou hast sent me.
24 P Father, I will that they also whom   26 u And I have declared unto them  thy
thou  hast given me be with me where I name, and will declare it: that the love
am; that they- may behold my glory which  xwherewith thou hast loved me, may be in
thou  hast given  me:  q for thou  lovedst them, and I in them.
o.Col. iii. 14.-P —Chap. xii. 26; xiv. 3; 1 Thess. iv. 17. sChap. vii. 29; viii. 55; x. 15. —t Verse 8; Chap. xvi. 27.
q Verse 5.-_r Chap. xv. 21; xvi. 3.         u Verse 6; Chap. xv. 15.   Chap. xv. 9.
on them the honour and happiness of having a glory, which thou hast-By thy sure appointment;
measure of the same Spirit dwelling in them, en- given me-And art just ready to bestow upon me;
riching them with various gifts and graces, stamp- for thou lovedst me before the foundation of the
ing them with thine image, and communicating world-And didst then decree for me that mediaunto them thy divine nature, 2 Pet. i. 4.  That torial kingdom with which thou art now about to inthey may be one, even as we are one-May possess vest me. Observe, reader, the happiness of heaven
the closest union, and enjoy a most holy and happy  chiefly consists in beholding the glory of the Fafellowship with us and with each other here, and in ther and of the Son, Matt. v. 8; I John iii. 2.
consequence.thereof may dwell together with us in    Verses 25, 26. O righteous Father-Faithful and
eternal felicity hereafter. I in them-Dwelling in  just, as well as merciful. When he prayed that betheir hearts by faith; (Eph. iii. 17;) and. thou in me lievers might be sanctified, he called him  holy
-By thine indwelling presence; that they may be Father: but now, praying that they might be glomade perfect in one-May possess the most perfect rifled, he terms him righteous Father: for it is a
and uninterrupted union of love and purity, without crown of righteousness which the righteous Judge
any jarring affection or disposition, and through  will give, and the admission of believers into the
that union may grow up into me their living head presence of God, through Christ, flows, not only
in all things, till they arrive at the measure of the from the mercy, but even from the justice of God.
stature of myfulness, and are perfected in that ho- The world hath not known thee-The world, being
liness without which no man shall see the Lord. ignorant of thy nature and perfections, and of-thy
That the world may know that thou hast sent me-  gracious counsels for the salvation of mankind,
Thatthe clearest demonstration may thus be given of has rejected me; yet I have known thee-Have
the efficacy of thy grace in creating men anew, and been perfectly acquainted with thy counsels and
constituting them saints indeed, visibly and justly  designs, and have accordingly directed the whole
the favourites of Heaven; and that it may be mani- of my ministrations to thy glory. And these have
fest to all that thou hast loved them as thou hast known that thou hast sent me-And therefore have
loved me-And hast conferred this grace upon them  believed in me as the Messiah, a truth which they
for my sake.                                  will courageously assert at the expense of their
Verse 24. Father, I will-He asks.as one having lives; which is the reason I am so solicitous that
a right to be heard; and prays, not as a servant, but they should behold the glory thou hast given me.
as a Son; that they also whom thou hast given me-  And I have declared to them thy name-Have made
Not only my apostles and first disciples, but all my  them acquainted with thy nature, perfections, and
believing, loving, and obedient people; may be with  counsels, and especially thy new best name of love;
me where I am-Namely, in that heavenly world to  and I will declare it-Still more fully, both by my
which I am now removing. As if he had said, Since word and by my Spirit; that the love wherewith
no improvements, either in holiness or comfort, can thou hast loved me may be in them-That their
completely answer the purposes of my love and the graces and services may be more eminent, as an
promises of my grace to them; therefore I request evidence of thy unspeakable love to them; and
felicity for them in another and more perfect state that I also may take up my constant residence' in
of things; that they may behold-May contemplate them by my spiritual presence, when my bodily
with everlasting and delightful admiration; my presence is removed, as it will quickly be.
a                                                            647




Jesus is arrested by                      ST. JOHN.                         Judas and his band.
CHAPTER XVIII.
In this chapter we are informed, (1,) How Christ was arrested by Judas and his band in the garden; and after manifesting
his power over them, and care for his disciples' safe escape, surrendered himself a prisoner, 1-12. (2,) How he was
abused in the high-priest's court, and thrice denied by Peter, 13-27. (3,) How he was prosecuted before Pilate, and examined by him concerning his kingly office, 28-37. (4,) How the Jews preferred Barabbas, a murderous robber, to
him, 38-40.
A. M. 4037. WHEN  Jesus had spoken these   5 They  answered  him, Jesus of A.M. 4037.
A. D. 33.                                                                              A. D. 33.
words, a he went forth with his  Nazareth.  Jesus saith unto them,
disciples over b the brook Cedron, where was a  I am  he.  And Judas also, which betrayed
garden, into the which he entered, and his  him, stood with them.
disciples.                                        6 As soon then as he had said unto them, 1
2 And Judas also, which betrayed him, knew  am  he, they went backward, and fell to the
the place: C for Jesus oft-times resorted thither  ground.
with his disciples.                               7 Then asked he them  again, Whom  seek
3 d Judas then, having received a band of  ye? And they said, Jesus of Nazareth.
men and officers from  the chief priests and   8 Jesus answered, I have told you that I am
Pharisees, cometh thither with lanterns, and  he.  If therefore ye seek me, let these go their
torches, and weapons.                            way:
4 Jesus therefore, knowing all things that   9 That the saying might be fulfilled which
should come upon him, went forth, and said  he spake, e Of them  which thou* gavest me,
unto them, Whom seek ye?                        have I lost none.
a Matt. xxvi. 36; Mark xiv. 32; Luke xxii. 39.  b 2 Sam.  d Matt. xxvi. 47; Mark xiv. 43; Luke xxii. 47; Acts i. 16.
xv. 23.-c Luke xxi. 37; xxii. 39.                       e Chap. xvii. 12.
NOTES ON CHAPTER XVIII.                any opposition, which they foolishly imagined they
Verses 1-3. When Jesus had spoken these words might.
-Had delivered the discourse recorded above, and    Verses 4-11. Jesus, knowing all things-that should
concluded his intercessory prayer; he went with  come upon him-That is, knowing, not only in genehis disciples over the brook Cedron-On the other ral, that he must suffer a variety of insults, tortures,
side of which was a garden, known by the name  and even death itself, but also all the particular
of the garden of Gethsemane; (see notes on Matt. circumstances of ignominy and horror that should
xxvi. 36;) and probably belonging to one of his  attend his sufferings; went forth-Namely, after
friends. He might retire to this private place, not his repeated supplications to his heavenly Father,
only for the advantage of secret devotion, but also  and his agony, as is related at large, Matt. xxvi. 37that the people might not be alarmed at his appre- 46; Mark xiv. 34-42; Luke xxii. 41-46; where see
hension, nor attempt, in the first sallies of their the notes; and said unto them-With the greatest
zeal, to rescue him in a tumultuous manner. Ce- composure of mind; Whom seek ye?-The appointdron, or Kedron, was (as the name signifies) a dark, ed time of oldr Lord's sufferings being come, he did
shady valley, on the east side of Jerusalem, between  not now, as formerly, avoid his enemies, but readily
the city and the mount of Olives, through which a  came forward, and gave them an opportunity of
little brook ran, which took its name from it. It apprehending him, telling them, when they said
was this brook which David, a type of Christ, went they sought Jesus of Nazareth, I amn he-Which
over with his people, weeping, in his flight from  expression he had no sooner uttered than the whole
Absalom. Judas, which betrayed him, knew the band went backward, and fell to the ground —By
place: for Jesus oft-times resorted thither, &c. —  which exertion of his divine power he evidently
Namely, for the sake of retirement and devotion. showed them  that they could not apprehend him
Judas, having received a band of men-Greek, rrlv without his consent. How amazing is it, that they
airetpav, a cohort of Roman foot-soldiers, as the  should renew the assault after so sensible an expeword signifies, and the title of its commander rience both of his power and mercy! But proba(XittaPxor, a chiliarch, answering to our colonel) bly the priests among them might persuade themimplies; and officers-Some Jewish officers, sent selves and their attendants, that this also was done
for that purpose; from the chief priests and other by Beelzebub, and that it was through the proviPharisees —Belonging to the sanhedrim, who were  dence of God, not the indulgence of Jesus, that they
chiefly concerned in this affair; cometh thither with  received no further damage. See note on Matt.
lanterns and torches, &c. —Which they brought xxvi. 47-50. If ye seek me, let these (my disciples)
with them, though it was now full moon, to disco- go-It was an eminent instance of his power over
ver him if he should endeavour to hide himself; the spirits of men, that they so far obeyed his word
and weapons —To use if they  should meet with  as not to seize even Peter, when he had cut off the
648                                                                a




Jesus. is taken,                     CHAPTER.XVIII.                   and led away to Annas.
A.M. 4037.  10    f Then Simon Peter, having  so did another disciple.  That dis- A.M.4037.
A. D. 33.                                                                            A.D. 33.
a sword, drew  it, and  smote the  ciple was known  unto  the highhigh-priest's servant, and cut off his right ear. priest, and went in with Jesus into the palace
The servant's name was Malchus.                of the high-priest.
11 Then said Jesus unto Peter, Put up thy   16 m But Peter stood at the door without.
sword into the sheath: g the cup which my  Then went out that other disciple which Xwas
Father hath given me, shall I not drink it?    known unto the high-priest, and spake unto
12 ~ Then the band, and the captain, and  her that kept the door, and brought in Peter.
officers of the Jews took Jesus, and bound   17 Then saith the damsel that kept the door
him,                                            unto Peter, Art not thou also one of this man's
13 And h led him  away to i Annas first, (for disciples? He saith, I am not.
he was father-in-law to Caiaphas, which was   18 And the servants and officers stood there,
the high-priest that same year.')               who had made a fire of coals; (for it was
14 k Now Caiaphas was he which gave coun- cold;) and they warmed themselves: and Peter
sel to the Jews, that it was expedient that one  stood with them, and warmed himself.
man should die for the people.                   19 ~ The high-priest then asked Jesus of
15 ~ 1 And Simon Peter followed Jesus, and  his disciples, and of his doctrine.
fMatthew xxvi. 51; Mark xiv. 47; Luke xxii. 49, 50.'And Annas sent Christ bound'unto Caiaphas the high-priest, Ver.
9 Matthew xx. 22; xxvi. 39, 42.-hMatthew xxvi. 57. 24.  kChap. xi. 50.- tMatt. xxvi. 58; Mark xiv. 54; Luke
iLuke iii. 2.                                   xxii. 54.  mMatt. xxvi. 69; Mark xiv. 66; Luke xxiii. 54.
ear of Malchus. Then Simon Peter, having a sword, ans, and men of mean station, could not any of them
drew it-No other evangelist names the person that be so well acquainted in the high-priest's family, as
drew the sword, nor could they without exposing  to procure admission for a friend at a time when
Peter to danger. But John, writing after his death, there was so much ado there. Nevertheless the
might do it without any such inconvenience. And  common opinion may still be adhered to. For
smote the high-priest's servant, &c.-See note on  though John was a Galilean, and a person in a
Matt. xxvi. 51-54. Then said Jesus, Put up thy  mean station, there is neither impossibility nor imsword, &c. —For I will not have recourse to this or probability in the notion, that he might have had a
any other method of defence. The cup which my  relation, friend, or acquaintance in the station of a
Father hath given me, shall I not drink it? —You  servant at the high-priest's, who might not only
look only at second causes, and have but an imper- give him admittance, but, at his desire, admit Peter
fect view of things; but I consider all the sufferings also. Further, when we consider that John was to
I am now to meet, as under a divine direction and  write a history of Christ's life, it will appear exappointment, and therefore willingly acquiesce in  tremely proper that, in the course of providence,
what I know to be my heavenly Father's will.    he should have an opportunity afforded him of being
Verses 12, 13. Then the band, &c.-To whom  an eye-witness of our Lord's trial before the counJesus, without any opposition, surrendered himself; cil." —Macknight.  That disciple was known unto
took and bound him-Foolishly supposing, that he  the high-priest, and therefore was admitted into the
might attempt to make his escape. And led him  palace, without any objection or impediment. But
away to Annas-Annas had been high-priest before  Peter stood at the door without-Having no interest
his son-in-law Caiaphas. And though he had for or acquaintance in the high-priest's house. Then
some time resigned that office, yet they paid so  went out that other disciple-Namely, out of the inmuch regard to his age and experience, that they  ner room, into which Jesus had seen carried in
brought Christ to him first. But we do not read of order to his examination; and spake unto her that
any thing remarkable which passed at the house of kept the door-Desiring her to open it, and admit
Annas, for which reason his being carried thither is Peter, whom he brought in. Then saith the damsel
omitted by the other evangelists.               unto Peter, Art not thou also-As well as the other;
Verses 15-17. Simon Peter followed-See note  o.e of this man's disciples-Of Peter's sundry deon Matt. xxvi. 58; Luke xxii. 54-62; and so did  nials of Christ, and of the manner in which the acanother disciple-Generally supposed to have been  counts given thereof by the different evangelists may
John himself, it being the manner of this evangelist be reconciled, see the notes on Matt. xxvi. 69-75;
to speak of himself in the third person. Grotius, Mark xiv. 66-72; Luke xxii. 54-62.
however, is of opinion, that the disciple intended    Verses 19-27. The high-priest then asked Jesus
was not one of the twelve, but rather an inhabitant of I-As he stood before him; of his disciples, and of
Jerusalem; possibly, the person at whose house our his doctrine-What it was that he taught, and with
Lord ate the passover. Whitby likewise thinks it what view he had gathered so many followers. In
was not John. "These authors found their opinion  these questions there was a great deal of art. For,
on this circumstance, that the twelve being Galile- as the crime laid to our Lord's charge was, that he
a                                                              649




Jesus is abused, and                     ST. JOHN.                      thrice denied by Peter.
A. M. 4037.. 20 Jesus answered him, nI spake   25 T And Simon Peter stood and A. M. 4037.
A. D 33. openly to the world; I ever taught warmed himself.  q They said there-             33
in the synagogue, and in the temple, whither fore unto him, Art not thou also one of his disthe Jews always resort; and in secret have I ciples? He denied it, and said, I am not.
said nothing.                                    26 One of the servants of the high-priest
21 Why askest thou me? ask them  which  (being his kinsman whose ear Peter cut off)
heard me, what I have said unto them: be- saith, Did not I see thee in the garden with
hold, they know what I said.                    him?
22 And when he had thus spoken, one of the   27 Peter then denied again: and r immediofficers which stood by, o struck Jesus 2 with the  ately the cock crew.
palm of his hand, saying, Answerest thou the   28 ~[ s Then led they Jesus from, Caiaphas
high-priest so?                                unto 3 the hall of judgment: and it was early;
23 Jesus answered him, If I have spoken  t and they themselves went not into the judgevil, bear witness of the evil: but if well, why  ment-hall, lest they should be defiled; but that
smitest thou me?                               they might eat the passover.
24 (P Now Annas had sent him  bound unto   29 Pilate then went out unto them, and said,
Caiaphas the high-priest.)                      What accusation bring ye against this man?
n Matt. xxvi. 55; Luke iv. 15; Chap. vii. 14, 26, 28; viii.   r Matt. xxvi. 74; Mark xiv. 72; Luke xxii. 60; Chap. xiii.
2.-O Jer. xx. 2; Acts xxiii. 2.-  2 Or, with a rod.-p Matt. 38.- ~s Matt. xxvii. 2; Mark xv. 1; Luke xxiii. 1; Acts iii. 13.
xxvi. 57.-q Matt. xxvi. 69, 71; Mark xiv. 69; Luke xxii. 58. 3 Or, Pilate's house, Matt. xxvii. 17.-t Acts x. 28; xi. 3.
set himself up for the Messiah, and deluded the peo- priest-The evangelist mentions that Jesus was
pie, they expected he would claim that dignity in  sent to the high-priest, because he had before said
their presence, and so, without further trouble, they that he was sent first to Annas, the high-priest's
would have condemned him on his own confession. father-in-law. Moreover, he takes notice that he
But, to oblige a prisoner to confess what might take  was sent bound, to show the inhumanity of the
away his life, being an unjust method of procedure, officer who struck him in that condition. Of what
Jesus complained of it with reason, and bade them  took place while Jesus stood before the high-priest,
prove what they laid to his charge, by witnesses. see the notes on Matt. xxvi. 59-68.
Jesus answered, I spake openly, &c.-What I have    Verse 28. Then led they Jesusfrom Caiaphas unto
taught has been delivered in the most public man- the hall ofjudgment-To rpatrGOplov, the pretorium,
ner. I ever taught in the synagogue-As I had  the governor's palace. Properly speaking, the preopportunity; and in the temple, whither the Jews re- torium was that part of the palace where the soldiers
sort-In the greatest numbers; and in secret have  kept guard, Mark xv. 16; but in common language
I said nothing —Even to my most intimat~e friends, it was applied to the palace in general. The Jewish
but what has been perfectly agreeable to the tenor high-priests and elders sent Jesus hither that he
of my public discourses.  Why askest thou me-  might be tried by the Roman governor, Pilate, beWhom thou wilt not believe? It was greatly to the  cause they could not otherwise accomplish their
honour of our Lord's character, that all his actions purpose, the power of life and death being now taken
were done in public, under the eye even of his ene- out of their hands. And it was early-Although by
mies; because, had he been carrying on any impos- this time it was broad daylight, yet it was early in
ture, the lovers of truth and goodness would thus the morning, and much sooner than the governor
have had abundant opportunities to have detected  used to appear. It is therefore probable that he
him. With propriety, therefore, in this defence, he  was called up on this extraordinary occasion; and
appealed to that part of his character; nevertheless, they themselves went not-into the judgment-hall-Or
his answer was thought disrespectful. For, when  into the palace, of which the judgment-hall was a
he had spoken, one of the officers-Belonging to the  part; lest they should be deJiled, but that they might
court; struck Jesus, saying, Answerest thou the  eat the passover-Having purified themselves in
high-priest so?-With so little reverence?  Jesus order to eat the passover, they would not enter into
answered-With his usual mildness; If I have spo- the palace, which was the house of a heathen, for
ken evil-Any thing false or improper; bear wit- fear of contracting such defilement as might have
ness of the evil-Show wherein it lies; but if well, rendered them incapable of eating the paschal-supwhy smitest thou me-Can reason be answered by  per. They stood, therefore, before the palace, waitblows?  Or, can such a sober appeal to it deserve  ing for the governor, who on such occasions came
them?  Thus Jesus became an example of his own  out to them.
precept, (Matt. v. 44,) bearing the greatest injuries   Verses 29-32. Pilate then went out and said,
with a patience that could not be provoked. Now  What accusation bring ye against this man?-This
Annas had sent him bound to Caiaphas the high- was the most natural question imaginable for a judge
650                                                              a




Jesus examined by Pilate           CHAPTER XVIII.                concerning his kingty office.
A. M. 4037. 30 They answered and said unto   34 Jesus  answered  him, Sayest A.M. 4037.
A. D. 33.                                                                          A. D. 33.
him, If he were not a malefactor, we thou this thing of thyself, or did
would not have delivered him up unto thee.    others tell it thee of me?
31 Then said Pilate unto them, Take ye him,  35 Pilate answered, Am  I a Jew?  Thine
and judge him  according to your law.  The  own nation, and the chief priests, have deliJews therefore said unto him, It is not lawful vered thee unto me.  What hast thou done?
for us to put any man to death:                 36 Y Jesus answered, Z My kingdom is not of
32 u That the saying of Jesus might be ful- this world: if my kingdom were of this world,
filled, which he spake, signifying what death  then would my servants fight, that I should
he should die.                                not be delivered to the Jews: but now is my
33 X Then Pilate entered into the judgment- kingdom not from hence.
hall again, and called Jesus, and said unto him,  37 Pilate therefore said unto him, Art thou
Art thou the King of the Jews?                a king then?  Jesus answered, Thou sayest
Matthew xx. 19; Chapter xii. 32, 33. —x Matthew xxvii. 11. z Daniel ii. 44; vii. 14; Luke xii. 14; Chapter vi. 15;
Y 1 Tim. vi. 13.                                 viii. 15.
to ask on such an occasion; nevertheless the priests It seems, as the governor had heard an honourable
thought themselves affronted by it. They answered, report of Jesus, and observed in his silence, under
haughtily, If he were not a malefactor-Greek, the accusations brought against him, an air of meek
icacorotog, an evil-doer, a notorious offender; we majesty and greatness of spirit, rather than any conwould not have delivered him up unto thee-It sciousness of guilt, or any indication of a fierce conseems they knew the governor's sentiments con- tempt, he was willing to discourse with him more
cerning the prisoner, and understood his question  privately before he proceeded further. He thereas carrying an insinuation along with it, of their fore called Jesus, and said, Art thou the king of the
having brought one to be condemned against whom  Jews?-Dost thou really pretend to any right to
they could find no accusation. Then said Pilate, govern them?  Jesus answered, Sayest thou this
Take ye him, and judge him according to your law  thing ofthyse~f?-Dost thou ask this question of thy
-By making this offer to them, the governor told  own accord, because thou thinkest that I have affected
them plainly, that in his opinion the crime which  regal power? or did others tell it thee of mte?-Or
they laid to the prisoner's charge was not of a capi- dost thou ask it according to the information of the
tal nature; and that such punishment as they were priests, affirming that I have acknowledged myself
permitted by Cesar to inflict, might be adequate to to be a king? No doubt Jesus knew what had hapany misdemeanour Jesus was chargeable with. The pened; but he spake to the governor after this man
Jews therefore said, It is not lawful for us —It is ner, because, being in the palace when the priests
not allowed, you well know, by the government accused him, he had not heard what they said.
under which we are; to put any man to death-By  Pilate answered, Am I a Jew?-Dost thou think
which they signified, that the prisoner was guilty of that I am acquainted with the religious opinions,
a capital crime, that he deserved the highest punish- expectations, and disputes of the Jews?  Thine own
ment, and that none but the governor himself could nation, cc., have delivered thee unto me-As a segive judgment in the cause. That the saying of ditious person, one that assumes the title of a king:
Jesus might be fulfilled, &c. —That is, in conse-  What hast thou done-To merit the charge of sediquence of this procedure of the Jews, there was an  tion? Jesus answered, My kingdom is not of this
accomplishment of the divine counsels concerning  world-Not a temporal, but a spiritual kingdom,
the manner of our Lord's death, of which Jesus had  which does not at all interfere with the dominion of
given frequent intimations in the course of his min- Cesar, or of which any prince has reason to be
istry. SigniSfying what death he should die-For jealous. If my kingdom tere of this world-Were
crucifixion was not a Jewish, but a Roman punish- of an external or temporal natur.e; ths... would mny
ment. So that had he not been condemned by the servants fight-Or rather, would hae fowlghr. would
Roman governor, he could not have been crucified. have endeavoured to establish me on the throne by
Thus was the governor's first attempt to save Jesus force of arms, and would have fought against the
frustrated. He made four other efforts to the same Jews when they came to apprehend me. But as I
purpose, but was equally unsuccessful in them all. have done nothing of this, but readily put myself
This good effect, however, has flowed from them; into their hands, it is evident my kingdom is not
they serve to testify how strongly Pilate was im- from hence-Nor to be erected here; and therefore
pressed with the conviction of our Lord's innocence, I have been so far from arming my followers with
and at the same time they show to what a height of secular weapons, that the guard whc came to appremalice and wickedness the Jewish great men were hend me know I forbade their making use of those
now risen.                                    they had.  Pilate said, Art thou a king then?Verses 33-40.'Then Pilate entered into the judg- Art thou a king, notwithstanding thy kingdom is not
ment-hall again-See the note on Matt. xxvii. 11. ofthis world?  Jestes answered. Thou sayest I am
a                                                            651




The Jews prefer                          ST. JOHN.                          Barabbas to Jesus.
A. M. 4037. that I am  a king.  To this end was unto the Jews, and saith unto them, A. M. 4037.
A. D. 33. I born, and for this cause came I into  b I find in him no fault at all.     A. D. 33.
the world, that I should bear witness unto the   39 c But ye have a custom that I should release
truth. Every one that a is of the truth, heareth  unto you one at the passover: will ye therefore
my voice. *                                     that I release unto you the King of the Jews?
38 Pilate saith unto him, What is truth?   40 d Then cried they all again, saying, Not this
And when he had said this, he went out again  man,butBarabbas. e NowBarabbaswasarobber.
a Chap. viii. 47; 1 John iii. 19; iv. 6.  b Matt. xxvii. 24; c Matt. xxvii. 15; Mark xv. 6; Luke xxiii. 17.  d Acts iii. 14.
Luke xxiii. 4; Chap. xix. 4, 6.                       e Luke xxiii. 19.
a king —That is, according to the Hebrew idiom. It looking upon him, it is probable, as an innocent but
is as thou sayest: I am a king, but not of this world: weak man. He event out again unto the Jews, and
even the appointed Head and Governor of the whole  saith-To those that were assembled about the
Israel of God; nor will I ever basely seek my safety  judgment-hall, namely, chief priests and others: I
by renouncing my claim to the most excellent ma- find in him nofault at all-No opinion inconsistent
jesty and extensive dominion.  To this end was I  with the good of society, neither any action or preborn, &c. —Our Lord speaks of his human origin; tension criminal in the least degree. But ye have
his divine was above Pilate's comprehension: yet it a custom that I should release unto you one at the
is intimated in the following words: For this cause passover-And I am ready now to oblige you in this
came I into the world-Namely, from heaven; that affair. This, it seems, was said in consequence of
I should bear witness unto the truth-That by ex- the multitude desiring him to do as he'had been
plaining and proving the truth, I might impress it wont to do at preceding passovers. See Mark xv.
upon men's consciences, and make them obedient to  8-10.  Will ye that I release unto you the King of
its laws. In this consisteth my kingdom, and all the Jews?-It seems he hoped by this proposal to
the lovers of truth obey me, and are my subjects. preserve the life of Jesus, of whose innocence he
This is what Paul calls the good confession, which  was fully convinced; and accordingly, that he
he tells Timothy, (1 Epist. vi. 13,) Jesus witnessed  might induce them to choose him, he proposed no
before Pontius Pilate. And justly does the apostle  other alternative than Barabbas, a robber and murterm it so. For our Lord did not deny the truth to  derer. See note on Matt. xxvii. 15-18, 20-22. Then
save his own life, but gave all his followers an ex- cried they all again-Or, all at once, as some transample highly worthy of imitation. It is remarkable, late rraitv here, because it does not appear that the
that Christ's assuming the title of king did not offend  people had refused Jesus and asked Barabbas before
the governor in the least, though it was the princi- this time.  But indeed " that word is wanting
pal crime laid to his charge. Probably the account in a considerable number of manuscripts, in the
which he gave of his kingdom and subjects, led  Complutensian edition, the Syriac, Coptic, Saxon,
Pilate to take him for some Stoic philosopher, who  Arabic, Armenian, and Ethiopic versions. In many
pleased himself with the chimerical royalty attri- Latin manuscripts it is not found. Besides, it does
buted by his sect to those they termed wise men. not suit the preceding part of our Lord's trial, as
See Horace, Lib. I. Sat. iii.  Accordingly he de- related by this evangelist, who makes no mention of
sired him to explain what he meant by truth. Pilate  their crying in this manner before."-Campbell. Not
saith, What is truth?-That is, the truth to which  this man-We will not have this man released; but
thou referrest, and speakest of as thy business to at- Barabbas-A robber and murderer. And thus, when
test. Or perhaps he meant, What signifies truth?  Pilate wouldhavelethim go, theydenied theHoly One
Is that a thing worth hazarding thy life for?  So he  and the Just, and desired a murderer to be granted
left him presently, to plead with the Jews for him; unto them, Acts iii. 14. See note on Luke xxiii. 18-25.
CHAPTER XIX.
In this chapter we have, (1,) The remainder of Christ's trial before Pilate, 1-15. (2,) His condemnation and crucfjixton
between two thieves, 16-18. (3,) His title in Hebrew, Greek, and Latin, fixed by Pilate on the cross, 19-22. (4,) The
parting of his garments, 23, 24. (5,) His recommendation of his aged mother to tie care of John, 25-27. (6,) Their
offering him vinegar to drink, 28, 29. (7,) His dying triumph over death, 30. (8,) The piercing of his side With a spear
31-37. t9,) The burial of his body b3 Joseph and Nicodemlus, 3842.
652                                                                a




Jesus is scourged, and                CHAPTER XIX.                        crowned with thorn8s.
A. M. 4037. THEN  a Pilate therefore took Jesus, crown of thorns, and the purple robe. A. M. 4037
and scourged him.                And Pilate saith unto them, Behold       D. 33.
2 And the soldiers platted a crown of thorns, the man!
and put it on his head, and they put on him a   6 c When the chief priests therefore and officers
purple robe,                                   saw him, they cried out, saying, Crucify him, cru
3 And said, Hail, King of the Jews! and  cify him. Pilate saith unto them, Take ye him,
they smote him with their hands.               and crucify him: for I find no fault in him.
4 ~ Pilate therefore went forth again,. and   7 The Jews answered him, d We have a law,
saith unto them, Behold, I bring him forth to  and by our law he ought to die, because e he
you, b that ye may know  that I find no fault made himself the Son of God.
in him.                                          8 ~ When Pilate therefore heard that say5 Then  came  Jesus  forth, wearing  the  ing, he was the more afraid;
Good Friday, gospel, verse 1 to verse 38.-a Matt. xx. 19; b Chap. xviii. 38; Verse 6.  e Acts iii. 13.  d Lev. xxiv. 16.
xxvii. 26; Mark xv. 15; Luke xviii. 33.          e Matt. xxvi. 65; Chap. v. 18; x. 33.
NOTES ON.CHAPTER XIX.                clotted with blood, and the purple robe bedaubed
Verses 1-3. Pilate therefore took Jesus, and  with spittle: when Pilate said, Behold the man!
scourged him-The Romans usually scourged the  But all was to no purpose. The priests, whose rage
criminals whom they condemned to be crucified, and malice had extinguished, not only the sentiwhich was the reason why\Pilate ordered our Lord  ments of justice and feelings of pity natural to the
to be scourged before he delivered him up to suffer human heart, but that love which countrymen
that punishment. See note on Matt. xxvii. 26. And  usually bear to  one another, no  sooner saw
the soldiers platted a crown of thorns-Intending  Jesus than, fearing, perhaps, lest the fickle pothereby to add cruelty to scorn. See on Matt. xxvii. pulace might relent, they cried out with all their
29. They put on him a purple robe-Or, a purple  might, Crucify him! Crucify him! Pilate saith,
mantle, as Dr. Campbell renders tyaurto 7ropvvp8v. Take ye him and crucify him- He seems to have
It is called, Matt. xxvii. 28, a scarlet cloak, x3a[vda uttered these words in anger, vexed at finding the
KOKKtLV0V. " The names denoting the colour of the  chief priests and rulers thus obstinately bent on
garment, ought to be understood with all the lati- the destruction of a person from whom they had
tude common in familiar conversation. This cloak, nothing to fear that was dangerous either to the
in strictness, may have been neither purple nor church or state. But they refused this offer also,
scarlet, and yet have had so much of each, as would  perhaps " thinking it dishonourable to receive pernaturally lead one to give it one of these names, mission to punish one who had been more than
and another the other."  And they smote him with  once publicly declared innocent by his judge. Betheir hands-Matthew says, They took a reed which  sides, they considered with themselves that the
they had put into his right hand, and smote him on  governor afterward might have called it sedition,
the head. And Mark also says, They smote him on  as the permission had been extorted from  him.
the head with a reed. It seems some smote him  Wherefore they told him, that though none of the
with a reed on his head, laying their blows upon  things alleged against the prisoner were true, he
the thorns, and driving the prickles thereof into his had committed such a crime in the presence of the
temples. And others smote him with their hands council itself, as by their law (Lev. xxiv. 16) deon his cheeks, or some other part of his body. See served the most ignominious death. He had spoken
note on Matt. xxvii. 29, 30; Mark xv. 19.      blasphemy, calling himself the Son of God, a title
Verses 4-7. Pilate went forth again-Although  which no mortal could assume without the highest
he had given sentence that it should be as the Jews degree of guilt.  And therefore, said they, since
desired, and had delivered Jesus to the soldiers, to  by our law blasphemy merits death, and though
be scourged and crucified, he thought, if he were  Cesar is our ruler, he governs us by our own laws,
shown to the people in the condition in which he  you ought by all means to crucify this blasphemer."
now was, covered with blood and wounds through  It is evident they must have understood our Lord
the scourges, spit upon, crowned with thorns, &c., as using the title, Son of God, in the highest sense,
they might yet relent and let him go. And that the  otherwise they could not have accounted his applyimpression might be stronger, he went out himself ing it to himself blasphemy.
and spoke to them, saying, Behold, I bring him    Verses 8-12. When Pilate heard that saying, he
forth, &c. —Though I have sentenced him to die, was the more afraid-He before feared to shed inand have scourged him as one that is to be crucified, nocent blood, and now he became more afraid than
I bring him forth to you this once, that I may testify  ever to take his life; suspecting, probably, that the
to you again how fully I am persuaded of his inno- account which he heard of him might be true, and
cence, and that you Inay have an opportunity to  that he might be a divine person. For doubtless he
save his life.  Upon this Jesus appeared on the  had heard of some of the many miracles which
3avement, having his face, hair, and shoulders all Jesus had performed, and now, it seems, began to
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Pilate, convinced that Jesus was        ST. JOHN.               innocent, seeks to release him.
A. M. 4037. 9 And went again into the judg- livered me untothee hath the greater A. M. 4037.
A. D. 33.                                                                 getrA. D. 33.
ment-hall, and  saith  unto  Jesus, sin.
Whence art thou?  fBut Jesus gave him no   12 And from  thenceforth Pilate sought to
answer.                                       release him: but the Jews cried out, saying,
1C Then saith Pilate unto him, Speakest h If thou let this man go, thou art not Cesar'E
thou not unto me? knowest thou not that I friend.  i Whosoever maketh himself a king;
have power to crucify thee, and have power speaketh against Cesar.
to release thee?                                1.3 When Pilate therefore heard that saying,
11 Jesus answered, g Thou couldest have he brought Jesus forth, and sat down in the
no power at all against me, except it were  judgment-seat, in a place that is called the
given thee from above: therefore he that de- Pavement, but in the Hebrew, Gabbatha.
f Isa. liii. 7; Matt. xxvii. 12, 14.-g Luke xxii. 53; Ch. vii. 30.  h Luke xxiii. 2.-i Acts xvii. 7.
think that perhaps what had been currently report- power of putting him to death as he now had. It is
ed was true, and that he really had performed the  therefore much more reasonable to suppose it refers
wonderful works ascribed to him.  For it is very  to the permission of God's providence."  Therefore
well known, that the religion which the governor he that delivered me unto thee-Namely, the Jewish
professed directed him to acknowledge the exist- high-priest, with his council, having far greater opence of demi-gods and heroes, or men descended  portunities of being acquainted with God and his law
from the gods.  Nay, the heathen believed that than thou hast, and knowing, also, that I have done
their gods themselves sometimes appeared on earth, nothing amiss; hath the greater sin-Is more
in the form of men, Acts xiv. 11, 12.  Pilate, blameable than thou art. And from  thenceforth
therefore, went again into the judgment-hall-  Pilate sought to release him-That is, he was still
Being resolved to act cautiously; and saith unto  further satisfied of the injustice of the prosecution,
Jesus, Whence art thou?-That is, From whom  and of the innocence of Jesus, so that he endeavoured
art thou descended? or what is this divine original even more than before to have him released. For
which thou art charged with claiming? But Jesus the reader will observe, that this was not the first
-Knowing that his innocence was already appa- attempt of Pilate to release Jesus. This evangelist
rent, even to the conviction of Pilate's conscience; himself tells us, (chap. xviii. 39,) that he had once'
gave him no answer-To that question. Indeed, before offered to release him. And the answer of
Pilate's ordering, or allowing such cruelties to be the priests on this occasion corresponds thereto.
inflicted on a person he knew to be innocent, ren- They cried out, saying, If thou let this man go, thou
dered him unworthy of an answer. Then saith  art not Cesar's friend-That is, thou art not faithful
Pilate-Marvelling at his silence, and being dis- to the emperor; by which they insinuated that they
pleased with it; Speakest thou not unto me?-Dost would accuse him to his master, if he did not do his
thou make me no reply, and not so much as speak  duty. This argument was weighty, and shook Pito me in such a circumstance as this, in which thy  late's resolution to the foundation. He was frightlife is so evidently concerned? Knowest thou not ened at the very thought of being accused to Tiberius,
that I have power to crucify thee-To adjudge thee  who in matters of government, as Tacitus and Sueto that terrible death; and have potwer to release tonius testify, was apt to suspect the worst, and
thee —If I please, notwithstanding all the clamour- always punished the least crimes relative thereto
ous demands of thine enemies? Jesus answered-  with death.  Whosoever maketh himself a kingWith great calmness and mildness; Thou couldest Or rather, maketh, or calleth himself king, speaketh
have no power at all against me —For I have  against Cesar. So Dr. Campbell reads the clause,
done nothing to expose myself to the power of observing, " the sentence is true, when  aaotlea [the
any magistrate; except it were given thee-In an  word here used] is rendered king, but not when
extraordinary way; from above-From the God of rendered a king. Judea, at that time, together with
heaven, whose providence I acknowledge in all these Syria, to which it was annexed, made a province of
events. Some have thought that the word avwoeYv, the empire.  Nothing is more certain than that
from above, refers to the situation of the temple, whoever in Judea called himself king, in the sense
which stood much higher than the pretorium: and  wherein the word was commonly understood, opthat it is as if Jesus had said, I know that whatever posed Cesar. But it did not therefore hold, that
thou dost against me, is only in consequence of the whosoever called himself a king, opposed Cesar.
sentence passed in yonder court held above, so that For if the kingdom to which he laid claim was withtheir guilt is greater than thine. But though this out the bounds of the Roman empire, the title in
would very well account for the connection of the nowise interfered with the rights of the emperor."
latter part o-f this verse, " I cannot think," says Dr.   Verses 13-15. When Pilate heard that saying,
Doddridge, "it altogether just; for had Provi- he brought Jesus forth-Brought him out of the
dence permi.tted Pilate to seize Christ as one danger- palace a second time; and sat down in the judgous to Cesar.'s dignity, he would have had as much  ment-seat —On the tribunal which was then erected
654                                                             a




Pilate delivers                      CHAPTER XIX.                         Jesus to the Jews.
A. M. 4037. 14 And k it was the preparation of the them, to be crucified. And they took A. M. 4037.
A. D. 33.                                                                          A. D. 33.
passover, and about the sixth hour: and  Jesus, and led him away.
he saith unto the Jews, Behold your King!       17 ~ n And he bearing his cross 0 went forth
15 But they cried out, Away with him, away  into a place called the place of a scull, which
with him, crucify him. Pilate saith unto them, is called in the Hebrew, Golgotha:
Shall I crucify your King?  The chief priests  18 Where they crucified him, and two other
answered, i We have no king but Cesar.        with him, on either side one, and Jesus in the
16 m Then delivered he him  therefore unto  midst.
k Matt. xxvii. 62.-l Gen. xlix. 10.  mMatt. xxvii. 26, 31; n Matt. xxvii. 31, 33; Mark xv. 21, 22; Luke xxiii. 26, 33.
Mark xv. 15; Luke xxiii. 24.                  oNum. xv. 36; Heb. xiii. 12.
without the palace; in a place that was called, in  royalty, wearing the purple robe and crown of
Greek, t1or-PW7rov, the Pavement-So called on ac- thorns, and with his hands manacled. It seems he
count of a beautiful piece of Mosaic work, with  spoke thus, either in ridicule of the national expectawhich the floor was adorned; but in the Hebrew, tion, or, which is more probable, to show the Jews
Gabbatha-Or, the high place, because it stood on how vain the fears were which they pretended to
all eminence; so that the judge, being seated there, entertain about the emperor's authority in Judea,
might be heard and seen by a considerable number the person who was the occasion of them, showof people. And it was the preparation of the pass- ing, in the whole of his deportment, a temper of
over-Or, of the paschal sabbath. The word n-apa- mind no ways consonant to the ambition which they
n-KEV, [there rendered preparation,] in the New Tes- branded him with. But they cried out-With intament, denotes always, in my opinion, says Dr. dignation and disdain; Away with him, &c.,-See on
Campbell, "the day before the sabbath, and not the Luke xxiii. 18-25. Pilate saith, shall. I crucify
day which preceded any other festival, unless that your king? —According to most commentators, Pifestival fell on the sabbath. My reasons for this late said this, mocking him. But it is more agreeopinion are, 1st, This explanation coincides exactly  able to his general behaviour in this affair to supwith the definition which Mark gives of that word, pose, that he spake it with a view to move the
(chapter xv. 42,) It was the preparation, that is, the populace, who he knew had once held Jesus in
eve of the sabbath. 2d, The word occurs six times great esteem as the Messiah. For John tells us
in the New Testament, and, in all these places, con- (verse 12,) that he now sought to release him. The
fessedly means the sixth day of the week, answer- chief priests answered, We haveno king but Cesaring to our Friday; and consequently the day before  "In this reply they publicly renounced their hope
the Jewish sabbath, or Saturday. 3d, The prepara- of a Messiah, which the whole economy of their
tion of all things necessary the day before the sab- religion had been calculated to cherish: and likebath was expressly commanded in the law, Exod. wise they acknowledged publicly their subjection to
xvi. 5, 23.  There was nothing analogous to this the Romans; and by so doing condemned themenjoined in preparation for the other feasts."  And  selves when they afterward rebelled."
about the sixth hour-Or rather, the third hour:   Verses 16-18. Then delivered he him-Having
for as there is no reason to think that John com- now laid aside all thoughts of saving Jesus, Pilate
puted time in a manner different from that used by  gave him up to the will of his enemies, and comthe other evangelists; "as six o'clock, (according manded the soldiers to prepare for his execution.
to the Roman computation,) or soon after sunrise, And they took Jesus, and led him away-After they
must have been much too early for all the events to had insulted and abused him, as is related Matt.
have occurred that morning which preceded our xxvii. 27-31; Mark xv. 16-20, where see the notes.
Lord's crucifixion; as Mark has expressly mention- And he, bearing his cross-Not the whole cross, (for
ed the third hour, or nine o'clock, for the time of that was too large and heavy,) but the transverse beam
that event, to which the accounts of the other evan- of it, to which his hands were afterward fastened.
gelists accord; and as the sixth hour, or noon, (ac- This part they used to make the person carry who
cording to the Jewish computation,) would be too  was to be executed.  Went forth-Out of the city,
late to agree with the parallel scriptures; so it to a place which it seems lay on the western, side of
seems the most easy way of solving the difficulty, Jerusalem, but a little without the boundaries of it;
to suppose that [X] sixth, instead of [y] third, was unto aplace called a placeof the scull-The place of
inserted by some of the early transcribers of this execution had this name given it from the criminals'
gospel. The mistake would be very easily fallen into; bones which lay scattered there. See note on Matt.
and in a few places it is necessary to allow that some- xxvii. 33. Golgotha is a Syriac word, and signifies
thing of this kind has happened. Indeed some ma- a scull, or head. Here some of Christ's friends
nuscripts read the third hour."-Scott. See this point offered him a stupifying potion, with a view, promore fully explained and defended in the note on bably, to render him insensible of the ignominy and
Mark xv. 25. And he saith unto the Jews-Who were pain of his punishment. See note on Matt. xxvii.
present invast numbers; Behold your king-Pointing  33, 34. And two other woith him, on either side one
to Jesus as he now appeared in the mock pomp of -See note on Luke xxiii. 32, 33.
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The soldiers cast lots                  ST. JOHN.                      for Christ's garments
A. M. 4037.  19 ~ PAnd Pilate wrote a title, and   23 ~ q Then  the soldiers, when A. M. 4037
A. D 33. put it on the cross. And the writing  they had  crucified Jesus, took his A. D. 33
was,  JESUS   OF   NAZARETH,  THE  garments, and made four parts, to every sol
KING  OF  THE  JEWS.                            dier a part; and also his coat: now the coat
20 This title then read many of the Jews: way  without seam,   woven  from  the  top
for the place where Jesus was crucified was throughout.
nigh to the city: and itwas written in Hebrew,  24 They said therefore among themselves,
and Greek, and Latin.                           Let us not rend it, but cast lots for it whose
21 Then said the chief priests of the Jews to  it shall be: that the scripture might be fulPilate, Write not, The King of the Jews; but filled, which saith, r They parted my raiment
that he said, I am King of the Jews.            among them, and for my vesture they did
22 Pilate answered, What I have written, cast lots.  These things therefore the solI have written.                                 diers did.
P Matt. xxvii. 37; Mark xv. 26; Luke xxiii. 38.-q Matt. xxvii. 35; Mark xv. 24; Luke xxiii. 34.-1 Or, wrought.-rPs. xxii. 18.
Verses 19-22. And Pilate wrote a title, &c.-The  rejected their application with some warmth, and
governor, as usual, put a title or writing on the cross, with that inflexibility which historians represent as
signifying the crime for which Jesus was condemned. part of his character."-Macknight.
This writing probably was in black characters on a    Verses 23, 24. Then the soldiers, when they
whitened board. And the writing was, JEsus OF had crucified Jesus-That is, erected the cross
NAZARETH, THE KING OF THE JEws-Here, as Benge- with him upon it; they took his garments, and
lius has observed, John gives us the very words or- made four parts, &c.-Because four soldiers only
dered to be written by Pilate, (and without doubt the  are mentioned in the division of the clothes, it
same in the three languages,) although the other does not follow that only four were present at the
evangelists do not express them at large. This title  crucifixion.  Since, if soldiers were necessary at
then read many of the Jews-Who came up to the  all, a great number must have been present to keep
feast of the passover; for the place was nigh to the off the crowds which usually press to see such speccity-Lying but just without the gates; and, that the  tacles as near as they can. From Matt. xxvii. 54, it
inscription might be generally understood, it was appears that the soldiers who assisted at the cruciwritten in Hebrew, Greek, and Latin-So that it fixion were commanded by a centurion. It is theremight easily be read by Jews, Romans, and most fore more than probable that the whole band, which
other foreigners. It was written in Latin, for the  Matthew tells us expressly was gathered together to
majestyof the Roman empire; in Greek, for the infor- scourge Jesus, (verse 27,) was present at his execumation of the Hellenists, who spoke that language, tion" especially as two others suffered at the same
and came in great numbers to the feast; and, in He- time. The four soldiers who parted his garments,
brew, because it was the language of the nation. The  and cast lots for his vesture, were the four who
inscription set up in the temple, to prohibit strangers nailed him to the cross, (each of them fixing a
from coming within those sacred limits, was written in  limb,) and who, it seems, for this service had a
all these threelanguages. Itisremarkable,that,bythe  right to the crucified person's clothes. That the
influence of Providence, the cross of Christ bore an  scripture might be fulfilled, &c. —That is, all' this
inscription in the languages of those nations which  was done agreeably to an ancient prophecy, wherewere soon to be subdued to the faith of it; for not in these circumstances of the Messiah's sufferings
only the Jewish religion was to give place to it, but were mentioned, to show that he was to be crucilikewise the Grecian learning, and the Roman  fled naked; and consequently, that he was to suffer
strength.  Then said the chief priests, Write not, a most ignominious, as well as a most painful death.
The King of the Jews, &c.-" When the priests read  The reader will observe that the words here referthis title, they were exceedingly displeased; because, red to, they parted my garments among them, &c.,
as it represented the crime for which Jesus was con- are quoted from the 22d Psalm, where they seem
demned, it intimated that he had been acknowledged  to be spoken of David. But the fact is, that no cirfor the Messiah. BeSides, being placed over the  cumstance of David's life bore any resemblance to
head of one who was dying by the most infamous  this prediction, or to several other passages in this
punishment, it implied that all who attempted to de- Psalm. So that, in this portion of Scripture, as also
liver the Jews should come to the same end. Where- in some others, the prophet seems to have been
fore, the faith and hope of the nation being thus thrown into a preternatural ecstasy, wherein, perpublicly ridiculed, the priests thought themselves sonating the Messiah, he spoke barely what the
highly affronted, and came to Pilate in great concern, Spirit dictated, without any regard - to himself.
begging that the writing might be altered. But he,  These things therefore the soldiers did —Though
having intended the affront, because they had con- with the utmost freedom as to themselves, yet by the
strained him to crucify Jesus, contrary both to his secret disposal of Providence, which led them to act
judgment and inclination, would not hear them, but in a remarkable correspondence to the divine oracle.
656                                                             a




Jesus commends his motker               CHAPTER XIX.                           to the care of John.
A M. 4037.  25  f s Now there stood by the cross   28 ~[ After this, Jesus knowing that A. M. 4037
A. D. 33. of Jesus, his mother, and his mother's  all things were now  accomplished, A. D. 33.
sister, Mary the wife of 2Cleophas,t ahd Mary  z that the scripture might be fulfilled, saith,
Magdalene.                                        I thirst.
26 When  Jesus therefore saw  his mother,   29 Now  there was set a vessel full of vineand u the disciple standing by whom he loved, gar: and a they filled a sponge with vinegar,
he saith unto his mother, x Woman, behold thy  and put it upon hyssop, and put it to his
son!                                             mouth.
27 Then saith he to the disciple, Behold thy   30 When  Jesus therefore had received the
mother! And from that hour that disciple took  vinegar, he said, b It is finished: and he bowed
her Y unto his own home.                          his head, and gave up the ghost.
Matt. xxvii. 55; Mark xv. 40; Luke xxiii. 49.-  2 Or, Clopas. x Chapter ii. 4.-Y Chapter i. 11; xvi. 32.   z Psalm lxix. 21.
t Luke xxiv. 18.  u Chap. xiii. 23; xx. 2; xxi. 7, 20, 24.  a Matt. xxvii. 48.  b Chap. xvii. 4.
Verses 25-27. Now —While Jesus, hanging on  demonstrated  a divine strength of benevolence.
the cross, suffered all manner of insults and sor- Even when his own distress was at the highest
rows; there stood by the cross his mother-" Nei- pitch, his friends had such a share of his concern,
ther her own danger, nor the sadness of the specta- that their happiness for a while interrupted the feelcle, nor the reproaches and insults of the people, ings of his pains, and engrossed his thoughts.
could restrain her from performing the last office    Verses 28-30. After this-After what is related
of duty and tenderness to her divine son on the  above; and after other events recorded by the other
cross. Grotius justly observes, that it was a noble  evangelists, such as the three hours supernatural
instance of fortitude and zeal. Now a sword (ac- darkness, and the doleful exclamation of Jesus, Eloi,
cording to Simeon's prophecy, Luke ii. 35) struck  Eloi, &c., of which see notes on Matt. xxvii. 46,47;
through her tendet heart, and pierced her very soul; Mark xv. 34; Jesus, knowing that all things-All
and perhaps the extremity of her sorrows might so  the grievous and terrible sufferings he had to enoverwhelm  her spirits, as to render her incapable  dure; were now upon the point of being accomnof attending the sepulchre, which we do not find  plished —And being parched with a violent drought:
tlkat she did. Nor do we, indeed, meet with any  that the scripture might be fulfilled —Where the
thing after this in the sacred story concerning her, Messiah is described as crying out, My tongue cleavor in early antiquity: except that she continued  eth to my jaws, and in my thirst they gave me vineamong the disciples after our Lord's ascension, gar to drink, (Psa. xxii. 15, lxix. 21,) to show that
which Luke observes, Acts i. 14."  And his mo- he endured all that had been foretold concerninghim;
ther's sister, &c. —See note on Matt. xxvii. 55, 56. saith, Ithirst. Now there wasset-As usual on such
When Jesus saw his mother, and the disciple  occasions; a vesselfull of vinegar-Near the cross:
whom he loved-Jesus was now in the depth of his  as vinegar and water was the common drink of the
own sufferings, yet when he saw his mother and  Roman soldiers, perhaps this vinegar was set here
her companions, their grief greatly affected him, for their use. And they filled a sponge with vinegar,
particularly the distress of his mother. Therefore, and put it upon hyssop —That is, a stalk of hyssop;
though he was almost at the point of death, he spake  and put it to his mouth —In a contemptuous manner.
a few words, in which he expressed his most affec- See note on Matt. xxvii. 48. " There must have been
tionate regard to her. He saith, Woman, behold thy  some plant in Judea of the lowest class of trees, or
son-Meaning John. His words were intended to  shrubs, which was either a species of hyssop, or had
assure her that that disciple whom he loved would, a strong resemblance to what the Greeks called
for the sake of that love, supply the place of a son  vcaa7roc; inasmuch as the Hellenist Jews always
to her after he was gone; and therefore he desired  distinguished it by that name. It is said of Solomon,
her to consider him as such, and expect from him  (1 Kings iv. 33,) that he spake of trees,from the cedar
all the duty of a son. And-Besides expressing  tree that is in Lebanon, even unto the hyssop that
great filial affection toward his mother, he gave the  springeth out of the wall. Now they did not reckon
beloved disciple also a token of his high esteem. among trees any plants but sulch as had durable and
IMe saith to him, Behold thy mother-To whom thou  woody stalks, see note on Matt. vi. 30. That their
art now to perform the part of a son in my place; hyssop was of this kind, is evident also from the
thus singling him out as that disciple on whom he  uses of sprinkling, to which it is in many cases
could most depend to fulfil that duty, and thereby  appointed by the law to be applied."-Campbell.
conferring upon him a peculiar honour. And from When Jesus had received the vinegar, he said, It
that hour-That is, from  the time of our Lord's is Jfinished-The predictions of the prophets that
death; that disciple took her unto his own home-  respect my personal ministry are all fulfilled. The
And maintained her; Joseph, her husband, it seems, important work of man's redemption is accomplishbeing dead. Thus, in the midst of the heaviest suf- ed. The demands of the law, and of divine justice,
ferings that ever human nature sustained, Jesus  are satisfied, and my sufferings are now at an end.
Vom. I.           (42)                                                657                a




A soldier pierces the side of Jesus,     ST. JOHN.             whereby a prophecy was fulfillea.
A. M. 4037. 31 ~ The Jews therefore, C because   34 But one of the soldiers with a A. M. 4037.
A. D. 33. it                                   w that the bo-33,
D 3it was the preparation, d that the  o- spear pierced his side, and forthwith  A. D 33.
dies should not remain upon the cross on the  e came thereout blood and water.
sabbath day, (for that sabbath day was a high   35 And he that saw it bare record, and his
day,) besought Pilate that their legs might be  record is true: and he knoweth that he saith
broken, and that they might be taken away.   true, that ye might believe.
32 Then came the soldiers, and brake the legs   36 For these things were done, fthat the
of the first, and of the other which was cruci- scripture should be fulfilled, A  bone of hint
fled with him.                                  shall not be broken.
33 But when they came to Jesus, and saw that   37 And again another scripture saith, g They
he was dead already, they brake not his legs:    shall look on him whom they pierced.
Verse 42; Mark xv. 42.-d Deuteronomy xxi. 23.    f Exod. xii. 46; Num. ix. 12; Psa. xxxiv. 20.- gPsa. xxii.
e I John v. 6, 8.                         16, 17; Zech. xii. 10; Rev. i. 7.
It appears from Matthew, Mark, and Luke, that in  that he was really dead, before he was taken down
speaking these words he cried with an exceeding  from the cross; a point of infinite importance to be
loud voice; probably to show that his strength was ascertained.  For the grand evidence of Christ's
not exhausted, but that he was about to give up his mission is his resurrection, which implies the cerlife of his own accord. Having thus shouted, he  tainty of his death. On that account, crucifixion
addressed his Father, with a tone of voice proper in  might have seemed, on a slight view, a less proper
prayer; saying, Father, into thy hands I commend  execution than some others, such as beheading,
my spirit, and then bowed his head, and gave up  burning, and the like; but this wound, which
the ghost-Leaving us the best pattern of a recom- pierced his heart, would effectually exclude all premendatory prayer in the article of death. See note  tences of his having been taken down alive by his
on Matt. xxvii. 50; Luke xxiii. 46.              friends; and hence, false and malicious as his eneVerses 31 —37.'hat the bodies should not remain  mies were, we do not find that they ever had reon the cross-It was customary among the Romans  course to such an evasion. Accordingly, as it was
to let the bodies of persons who had been executed  of such importance to mankind to be ascertained
continue on the crosses, or stakes, till they were de- of the truth of Christ's death, the evangelist here, il
voured by birds or beasts of prey. But the law of  speaking of it, attests this circumstance, which de
Moses expressly prohibited the Jews from suffering  monstrates it, as being a thing which he himself
the bodies of those who were hanged to remain all saw; saying, And he that saw it bare record;, c.:
night on the trees, Deut. xxi. 22; for that reason, as and he knoweth-By the most certain testimony of
weil as because the sabbath was at hand, which  his senses; that he saith true-And he makes this
would have been profaned by their remaining, espe- declaration that you, whoever you are, into whose
cially as that sabbath was a day of peculiar solem- hands this history may come, may believe-And
nity, being the second day of the feast of unleavened  may be confirmed in your adherence to that gospel
bread, (from whence they reckoned the weeks to  which is established on the death and resurrection
pentecost,) and also the day for presenting and  of Christ. Of the mystical meaning of the blood
offering the sheaf of new corn; therefore, the Jews and water which issued out of the side of Christ,
besought Pilate that the legs of the three crucified  see the note on 1 John v. 6. For these things were
persons might be broken, to hasten their death; and  done-Or were permitted to be done. in the course
Pilate consented, and gave the order they desired. of divine providence, however inconsiderable they
Then came the soldiers-Who guarded the execu- may appear, that the scripture should be fulfilledtion; and brake the legs of theJirst-Malefactor, or That is, Jesus's legs were not broken, that the pasof him that hung nearest the place where they had  sage, (Exod. xii. 46,) Neither shall ye break a bone
been sitting; and then, passing by Jesus, who hung  thereof, might be fulfilled.  "These words were
in the middle, they went and brake the legs of the  primarily spoken of the paschal lamb, whose bones
other, who was crucified with him. But when they  were not to be broken, that it might be a fit reprecame to Jesus, perceiving that he was dead already-   sentation of the Messiah, typified by this sacrifice;
They did not take the trouble of breaking his legs; and who, though he was to suffer a violent death,
but one of the soldiers-Had so much boldness and  was to have none of his bones broken, because he
inhumanity that, with a spear, which he had in his was to rise from the dead on the third day. Wherehand, he pierced his side, and forthwith came there  fore, as the scripture which speaks of the type has
out blood and water-Real blood and real water; necessarily a reference to the antitype, the evanthe spear having pierced both the pericardium and  gelist had good reason to interpret what is there
heart, the water issuing from the former and the  said of the paschal lamb, as prophetical of this cirblood from the latter; a wound which must inevita- cumstance of our Lord's death. And the rather, as
bly have killed him, had he been living when it was by so doing he makes his readers sensible it was not
given, and which consequently put it out of all doubt owing to accident that the soldiers treated Christ's
658                                           (42* )              a




Joseph of Arimathea and               CHAPTER XIX.          Nicodemus bury the body of Jesus.
A. M. 4037. 38 ~[ h And after this, Joseph of a mixture of myrrh and aloes, about A. M. 4037
AD 33. Arimathea (being a disciple of Jesus, a hundred pounds weight.
but secretly i for fear of the Jews) besought  40 Then took they the body of Jesus, and
Pilate that he might take away the body of'wound it in linen clothes with the spices, as
Jesus: and Pilate gave him leave.  He came  the manner of the Jews is to bury.
therefore and took the body of Jesus.           41 Now in the place where he was crucified,
39 And there came also k Nicodemus (which  thdre was a garden; and in the garden a
at the first came to Jesus by night) and brought new sepulchre, wherein was never man yet laid.
h Matt. xxvii. 57; Mark xv. 42; Luke xxiii. 50.  i Ch. ix. 22; xii. 42.  k Ch. iii. 1, 2; vii. 50.-' Acts v. 6.
body otherwise than they treated the bodies of those note on the words; showing that the verb evraltaretv,
who were crucified with him. It happened by the and the noun ev'rartaauo9, are used in the New Tesdirection of God, who had always determined that tament only in relation to the embalming of the
Christ should rise from the dead, and that his mis- body of our Lord; the word used for to bury, being
sion should be fully demonstrated by the evidence  invariably OatrT7v, which accords perfectly with the
of miracles and prophecies united. John observes use made of the same words by the LXX. See Gen.
also, that Christ's side was pierced with a spear, 1. 2, 5, where the import of both words, and the disbecause another scripture (Zech. xii. 10) had said, tinction between them, is exemplified. It seems
They shall look on him Dwhom they have pierced;"  Joseph and Nicodemus intended to embalm  our
that is, they who have occasioned his sufferings by  Lord's body in a more exact manner as soon as the
their sins, (and who has not?) shall either look upon  sabbath was over; hoping that, in the mean time,
him in this world with penitential sorrow, or with  the spices lying near the body might preserve it
terror when he cometh in the clouds of heaven, from all taint of corruption.  "Those who have
Rev. i. 7.                                     written upon the manners and customs of the Jews
Verses 38, 39. Joseph of Arimathea, being a dis- tell us, that they sometimes embalmed their dead
ciple of Jesus, but secretly-Because he durst not with an aromatic mixture of myrrh, aloes, and other
openly profess his faith in him;forfear of the Jews-  gums or spices, which they rubbed on the body,
And their rulers, who were so strongly prejudiced  more or less profusely, according to their circumagainst him. This man, acknowledging Christ even stances and their regard for the dead. After anointwhen his chosen disciples forsook him, besought ing the body, they covered it with a shroud, or
Pilate that he might take away the body-To pre- winding-sheet, then wrapped a napkin round its
serve it from future insults, and to bury it in a decent head and face, others say, round the forehead only;
and respectfulmanner. And Pilate gave him leave- because the Egyptian mummies are observed to
As soon as he was assured by the centurion who  have it so; last of all, they swathed the shroud
guarded the execution that Jesus was actually dead. round the body as tightly as possible, with proper
Hie came, therefore-Being thus authorizedby Pilate; bandages made of linen.  At other times, they
and took the body of Jesus-That is, took it down  covered the whole body in a heap of spices, as is
from the cross, with proper assistance. And there  said of Asa, 2 Chron. xvi. 14. From the quantity
came also Nicodemus-Another member of the san- of myrrh and aloes made use of by Joseph and'hedrim, of whom repeated mention has been made Nicodemus, it would appear that the office performin the preceding narrative; who at thefirst-At the ed by them to their Master was of this latter kind;
beginning of Christ's public ministry; came to Jesus for they had not time to embalm him properly."
by night-See chap. iii. 1, 2; and being now grown  They seem, however, to have done all that was
more courageous than before, and to testify his great usual in such circumstances to persons of wealth
regard for Jesus, he brought with him a mixture of and distinction, which, as well as the sepulchre
myrrh aTnd aloes, about a hundred pounds weight- itself, agreed to Isaiah's prophecy, chap. liii. 9.
According to Josephus, great quantities of spices   Verses 41, 42. Now in the place where he was
were wont to be used by the Jews for embalming a crucified-In the same tract of land; there was a
dead body, when they intended to show marks of garden-But the cross did not stand in the garden;
respect to the deceased. Eighty pounds of spices acnd in the garden a sepulchre-Which happened
were used at the funeral of Gamaliel the elder. See very commodiously for his immediate interment.
notes on Matt. xxvii. 57-60; Mark xv. 42-46.   By the circumstance of the sepulchre's being " nigh
Verse 40. Then —To prepare for his interment; to the place where Jesus was crucified, and conse"they took the body of Jesus-Without regarding the quently nigh to Jerusalem, all the cavils are prereproach to which it might expose them; and wound vented, which might otherwise have been occasionit in linen clothes-Wrapped it in a great many  ed, in case the body had been removed farther off.
folds of linen; with the spices, as the manner of the Moreover, it is observed that the sepulchre was a
Jews is to bury-Or rather, to embalm, for the pro- new one, wherein never any man had been laid.
per meaning of the verb evraLtaertv, here used, is not This plainly proves that it could be no other than
to bury, but to embalm, as Dr. Campbell proves in a Jesus who arose; and cuts off all suspicion that h
a                                                           659




Mary Magdalene, Peter, and John          ST. JOHN.                     go early to the sepulchre.
A. M. 4037.  42 mThere laid they Jesus there- tion-day; for the sepulchre was nigh A. M. 4037.
A. D. 33.                                                                              A.D. 33.
- fore, because of the Jews' prepara- at hand.
mlsa. liii. 9.                                   n Verse 31.
was raised by touching the bones of some prophet affection to take down those sacred remains of
who had been buried there, as happened to the  Jesus; nor did they think the finest linen or the
corpse which touched the bones of Elisha, 2 Kings choicest spices too valuable on such an occasion.
xiii. 21. Further, the evangelists take notice that it But who can describe their consternation and diswas a sepulchre hewn out of a rock, to show that tress, when they saw him who they trusted should
there was no passage by which the disciples could  have delivered Israel, a cold and bloody corpse in
get into it, but the one at which the guards were  their arms; and left him in the sepulchre of Joseph,
placed, Matt. xxvii. 60; and, consequently, that it whom they expected to have seen on the throne of
was not in their power to steal away the body, while  David. We leave, for the present, his enemies in
the guards remained there performing their duty."-  triumph, and his friends in tears, till his resurrecMacknight.  There laid they Jesus, because of the tion; which soon confounded the rage of the former,
Jews' preparation-That is, they chose the rather and revived the hopes of the latter; —hopes which
to lay him in that sepulchre, which was nigh, be- must otherwise have been for ever entombed under
cause it was the day before the sabbath, which also  that stone with which they now covered him. But
was drawing to an end, so they had no time to carry  happy and comfortable is the thought, that this his
him far.  "The boldness of Joseph, and even of transient visit to the grave has (as it were) left a
Nicodemus himself, deserves our notice on such an  perfume in the bed of dust, and reconciled the beoccasion. They are not ashamed of the infamy of liever to dwelling a while in the place where the
the cross, but come with all holy reverence and  Lord lay."-Doddridge.
CHAPTER XX.
In this chapter evidence is given of Christ's resurrection, (1,) By his body's not being found by Peter and John in the
sepulchre, where his grave-clothes were lying in good order, 1-10. (2,) By the appearance of two angels to Mary Magdalene at the sepulchre, 11-13. (3,) By Christ's own appearance to her, 14-18. (4,) By his appearing that night to all
the apostles, ecept Thomas, 19-25. (5,) By his appearing to them on that day seven-night, and offering Thomas his
4dsired proof of feeling his wounded body, 26-31.
A. M. 4037. THE  afirst cay of the week corn-loved, and saith' unto them, They A.M. 4037.
eth Mary Magdalene early, when  have taken away the Lord out of the  A.
it was yet dark, unto the sepulchre, and seeth sepulchre, and we know not where they havec
the stone taken away from the sepulchre.        laid him.
2 Then she runneth, and cometh to Simon   3 c Peter therefore went forth, and that other
Peter, and to the b other disciple whom Jesus  disciple; and came to the sepulchre.
*Easter Day, gospel, verse 1 to verse 11. —-- Matt. xxviii. 1;  b Chapter xiii. 23; xix. 26; xxi. 7, 20, 24.~c Luke
Mark xvi. 1; Luke xxiv. 1.                             xxiv. 12.
NOTES ON CHAPTER XX.                  fore first discovered that the stone was removed.
Verses 1-9. The first. day of the week cometh  Then she runneth, and cometh to Simon Peter —
Mary Magdalene alone early, when it was yet dark  That is, after she and the other women had entered
-See notes on Matt. xxviii. 1; Mark xvi. 1, 2; Luke  into the sepulchre, had made search for the body
xxiv. 1; where the circumstance of John's men- there, and had not found it, (Luke xxiv. 3,) but
tioning only Mary Magdalene as visiting the sepul- before she and they had seen the angels, who inchre, is accounted for, and explained at large. And  formed them that he was risen: for after that it is
seeth-With the other women, mentioned by the  very improbable that she should speak as the evanthree other evangelists; the stone taken awayfrom   gelist says she did to Peter, in the next words, They
the sepulchre-And that the tomb was open. Pro- have taken away the Lord, 4c., and we know not
bably, in consequence of the distinguished ardour of  where they have laid him. Peter, therefore-Upon
her affection for her dear Lord and Master, she had  hearing that the stone was removed, and the body
advanced a little way before the others, and there- gone; went forth, and that other disciple —Imme660                                                               a




They find that                        CHAPTER XX.                             Jesus was risen.
A. M. 4037.  4 So they ran both together: and   7 And e the napkin that was about A. M. 4037.
A. D. 33.                                                                            A. D. 33.
the other disciple did outrun Peter, his head, not lying with the linen        D. 
and came first to the sepulchre.                clothes, but wrapped together in a place by itself.
5 And he stooping down, and looking in, saw   8 Then went in  also that other disciple
d the linen clothes lying; yet went he not in.   which came first to the sepulchre, and he saw,
6 Then cometh Simon Peter following him, and believed.
and went into the sepulchre, and seeth the   9 For as yet they knew not the f Scripture,
linen clothes lie;                              that he must rise again from the dead.
d Chap. xix. 40.-e Chap. xi. 44.            f Psa. xvi. 10; Acts ii. 25-31; xiii. 34, 35.
diately, and made all possible haste to the sepulchre, know, or had not known, as sde7ro n6tcav properly
to satisfy themselves whether what was told them  means; the full meaning of the various intimawas a fact, and to see if they could make any fur- tions of Scripture, to which Jesus had so often
ther discoveries. Some think the other disciples referred, to convince them that he must certainly
were with Peter and John, when Mary gave them  rise from the dead; which if they had considerthis information; but it seems more probable that ed, they would cheerfully have expected the acshe told it only to them; at least, it is evident that complishment of them, and would not have been
only these two went to the sepulchre. So they ran  so much surprised at the news which Mary brought
both together-Being eager and anxious to have their them."
doubts cleared up. And the other disciple-John,   Whichever be the sense of the clause, it must, at
being probably the younger man; outran Peter, least, be acknowledged, that the circumstances of
and came first to the sepulchre-He did not, how- which these two disciples were now spectators
ever, go in, perhaps being afraid; he only stooped  " were very awakening, and very proper to prepare
down; and saw the linen clothes lying-Or rollers their minds for something extraordinary, since nowhich had been about Christ's body. Then cometh  thing but the resurrection of Jesus could, in right
Simon Peter-Following him very quickly; and  reason, be concluded from them. The body, they
went into the sepulchre-Without hesitation; and  saw, was gone; but by whom could it be taken
seeth the linen clothes lie, and the napkin, &c.- away, and for what purpose? Not by friends; for
And that in such regular order as fully satisfied him  then, in all probability, they would have known
that the body had not been taken away in a hasty  something about it.  Not by Jews; for they had
manner, by persons who feared being interrupted  nothing to do with it. Pilate, to whom alone the
or detected. Doubtless, the angels who ministered  disposal of it belonged, as the body of a malefactor
to him, when he rose, folded up the napkin and the  executed by his orders, had given it to his disciples,
linen clothes, and laid'them in this order.  Then  who laid it in the sepulchre but two days before:
went in also that other disciple-Who, being less and wherefore should they remove it again so soon?
adventurous than Peter, had hitherto stood without; Not to bury it; for in that case they would not have
and he saw-That the body was not there; and  left the linen clothes or winding-sheet, and the
believed-That it had been taken away, as Mary  napkin, folded up behind them. Whoever, therefore,
had told them. Thus Grotius, Bengelius, Wesley, had removed the body, they could not have done it
Macknight, Campbell, and most commentators un- with a design to bury it. and yet no other purpose
derstand the clause, which sense certainly the next for the removal of it could be imagined. Besides,
words favour. Whitby, however, and Doddridge, it must have been removed in the night by stealth,
view it in a different light. " Peter," says the former, and consequently in a hurry. How then came the
C" only saw and admired what was done; (Luke xxiv. winding-sheet and napkin to be folded up, and dis12;) but John saw and believed, not the words of posed in so orderly a manner in the sepulchre? Add
Mary, for we find not that either of them suspected  to this, that the stone was very large; and therefore
her of falsehood, but the. resurrection of Jesus, or many people must have been concerned in this
the words of Christ, After three days I will rise  transaction; not one of whom was there to give an
again.  This, John saith, was the reason of his answer to any such questions.  These, and such
faith, not the predictions of the Old Testament; for, like reflections, could not but rise in their minds,
as for the apostles, (verse 9,) as yet they knew not and these difficulties could not but dispose them to
the Scripture, that he must rise from the dead."  expect some extraordinary event; especially as they
Dr. Doddridge speaks to the same purpose. " I un- knew the life of Jesus was a life of miracles, and
derstand it," says he, "as a modest intimation, that that his death was attended with prodigies and wonhe, (John,) first indeed of all others, believed the ders; all which would now come crowding into their
truth of Christ's resurrection, inferring it, as he rea- memories." Still, however, they did not understand
sonably might, from the order in which he found  from the prophets, that the Messiah was to rise again
the sepulchre. The words," adds he, "have a force  from the dead: on the contrary, they supposed them
and grace in this interpretation, which I think no  to have predicted that he should not die, but abide
other can give them." In consistency with this view  for ever; which was an additional cause of perplexof the passage, he translates and paraphrases ththe  ity to them, and an obstacle to their believing Jesus
next verse as follows. " For hitherto they did not was risen. See West.
a                                                               661




Two angels appear to Mary.               ST. JOHN.           Jesus makes himself known to her.
A. M. 4037.  10 Then the disciples went away  they have taken away my Lord, and A. M. 4037.
A. D. 33.                                                                            A.D. 33.
again unto their own home.            I know not where they have laid him.
11 ~ g But Mary stood without at the sepul-  14 h And when she had thus said, she turned
chre weeping: and as she wept she stooped  herself back, and saw  Jesus standing, and
down and looked into the sepulchre,             i knew not that it was Jesus.
12 And seeth two angels in white, sitting,   15 Jesus saith unto her, Woman, why weepthe one at the head, and the other at the feet, est thou? whom  seekest thou? She, supposwhere the body of Jesus had lain.               ing him  to be the gardener, saith unto him,
13 And they say unto her, Woman, why  Sir, if thou have borne him hence, tell me where
weepest thou? She saith unto them, Because  thou hast laid him, and I will take him awvay.
g Mark xvL 5.  h Matt. xxviii. 9; Mark xvi. 9.       i Luke xxiv. 16, 31; Chap. xxi. 4.
Verses 10-13. Then the disciples (Peter and  balm; and I know not where they have laid himJohn) went away again unto their own home-Went That is, laid it; or how the sacred corpse may be
to their companions in the city, as the original ex- neglected or abused.
pression, -pog eavrsc, seems evidently to signify.   Verses 14, 15. And when she had thus said, she
Accordingly, soon after this the women found the  turned herself back-Probably hearing a sudden
eleven and the rest together. It was very prudent noise behind her, and being affrighted; and saw
in Peter and John to retire immediately, lest they  Jesus standing-Near her; but knew not that it was
should have been questioned by the rulers, if found  Jesus-His habit being changed, her eyes also overnear the sepulchre. But Mary stood without-It flowing with tears, and her mind being so far from
seems she had followed Peter and John to the se- any expectation of his appearance, and so much dispulchre, but did not return to the city with them, tressed, that she probably did not so much as look up
being anxious to find the body of her Lord; but after to the face of the person who appeared; Jesus saith
they were gone, she stood without at the sepulchre  -With his usual tone of voice and accent; Woman,
weeping-Being in great perplexity at her not why weepest thou? —These were probably tI:e first
knowing what was become of it. And as she wept, words Christ spoke after his resurrection.  W"hy
she stooped down, and looked into the sepulchre-To  weepest thou? —I am risen. The resurrection of
examine it afresh; and seeth-To her great sur- Christ has enough in it to allay all our sorrows, to
prise; two angels-In the form of men; in white-  check the streams, and dry up the fountains of our
That is, clothed in white habits; the one at the head, tears. Here we may observe, Christ takes cogniand the other at the feet, &c.-" The sepulchre  zance, 1st, Of his people's griefs, and inquires why
seems to have been a square room hewn out of a they weep? 2d, Of his people's cares, and inquires
rock, partly above ground, its roof being as high as whom or what they seek, or what they would have;
the top of the door, which formed its entrance. This when he knows they are seeking him, yet he will
door opened upon a stair which ran down straight know it from them; they must tell him whom they
to the bottom of the sepulchre, along with the side  seek. She, supposing him to be the gardener-The
of its left wall. Having carried the body downwith  person employed by Joseph to dress and keep his
its feet foremost, they would naturally place it garden, who she thought was come hither thus early
length-ways, by the right-side wall of the sepulchre, to his work; saith, Sir, if thou have borne him
with its feet to the back wall. This description is hence —If, for any unknown reason, thou hast taken
agreeable to the accounts which travellers give us him away from this place, where the master of the
of the Jewish sepulchres, particularly Mr. Maun- sepulchre saw fit so honourably to lay him but a few
drell, who was on the spot and saw several of them. hours ago; tell me where thou hast laid him-Where
They were generally caves, or rooms hewn out of I may find his corpse; and I will take him awayrocks. And as the Jews did not make use of coffins, Will take effectual care that his corpse shall be rethey placed their dead separately in niches, or little moved and decently interred elsewhere. Here we
cells cut into the sides of these caves. But Joseph's  may observe, 1st, That her taking Jesus for the
sepulchre, being a new one, was in all probability  gardener intimates, that there was nothing very
unfinished; and might have no niches cut into its splendid in his dress: accordingly when he appeared
sides, where they could deposite the dead; for which  to the two disciples on the way to Emmaus;tey
reason they laid Jesus on the floor, in the manner seem to have taken him for a person of a rank not
described, intending when the sabbath was passed  superior to their own. 2d, That she accosts this
to remove him to some finished burying-place." —  stranger in respectful language, even when she took
Macknight. And they say unto her-With a tender him for a servant, prudently reflecting, that an error
regard; Woman, why weepest thou? —This question  on that hand would be more excusable than one on
was only designed to give occasion to inform her the other, supposing he should prove a person of
of that which'would turn her mourning into re- superior rank in a plain dress. 3d, That she does
joicing. She saith, Because they have taken away  not name Jesus, but speaks in indefinite terms; If
my Lord —The blessed body which I came to em- thouz have borne him hence —Intimating that he was
662 




Mary Magdalene tells the             CHAPTER XX.              disciples she had seen the Lord.
A.M. 4037.  16 Jesus saith  unto  her, Mary. them, 1I ascend unto my  Father A.M. 4037.
A D. 33.  She turned herself, and saith unto  and your Father, and to m my God  A. D. 33.
him, Rabboni, which is to say, Master.        and your God.
17 Jesus saith unto her, Touch me not:  18 nMary Magdalene came and told the disfor I am  not yet ascended to my Father: ciples that she had seen the Lord, and that he
but go to  k my  brethren, and  say  unto  had spoken these things unto her.
k Psa. xxii. 22; Matt. xxviii. 10; Rom. viii. 29; Heb. ii. 11.  ICh. xvi. 28.  m Eph. i. 17.  n Matt. xxviii. 0O; Luke xxiv. 10.
the one person of whom her own thoughts and  is his, in a singular and incommunicable manner,
heart were so full, that she tosk it for granted every  and ours through him, in such a kind as a creature
one must know whom she meant. 4th, She seems to  is capable of.
have supposed, that this gardener disdained that the   According to Mr. West, this text, I am not yet
body of a person who was ignominiously crucified  ascended, &c., comprehends, in a few words, a
should have the honour of being laid in his master's variety of very important hints, which have not
new tomb, and that therefore he had removed it to  commonly been taken notice of in them; particusome sorry place which he thought fitter for it.  larly that our Lord intended by them to recall to the
Verses 16, 17. Jesus saith unto her, Mary-Ex- minds of his disciples the discourse he had with
pressing himself with an emphasis, and that air of them three nights before, in which he explained what
kindness and freedom, with which he had been wont he meant by going to the Father, (John xvi. 28,)
to speak to her. This one word, Mary, was like and by twice using the word ascend, designed to
that to the disciples in the storm, It is I. She turned  intimate that he was to go up to heaven, not merely
herself directly toward him, and, eagerly fixing her in spirit, as the pious dead do, but by a corporeal
eyes upon him, instantly discovered who it was; and  motion and translation, and that it would be some
transported with a mixture of unutterable passions, time before he took his final leave of earth, by this
she cried, Rabboni, which is to say, Master-And so intended ascension. All which expressions and premuch was her heart affected, that she could say no  dictions concur, with a great many other circummore, but immediately prostrated herself at his feet stances, to show how impossible it was that such an
to embrace them; according to that modesty and  apprehended appearance should have been merely
reverence with which the women of the East saluted  the result of a disordered imagination, which Mr
the men, 2 Kings iv. 27; Luke vii. 38. But Jesus West illustrates at large, as he also does the misrefused this compliment, saying, Touch me not-Do  taken apprehension of those disciples, who, when
not embrace me, either to pay thine homage to me, some of their companions, whose veracity they could
or to confirm thy faith; or do not cling to me; for it not suspect, testified they had seen the Lord, thought
seems she held him by the feet, Matt. xxviii. 9. Or, his body was not risen, but that it was only his spirit
Do not detain me now, or waste time in embracing  which appeared to them.
me; for I am not yet ascended to my Father-I   Verse 18. Mary Magdalene came —With the other
have not yet left, and am not immediately to leave, women; and told the disciples-As they mourned
the world; thou wilt, therefore, have many other and wept for the loss of their beloved Master, (Mark
opportunities of testifying thy regard to me. " The xvi. 10,) that she had seen the Lord, &c.-That he
word arrecaat, (says Dr. Campbell, here rendered  had indeed appeared to her, and that he had spoken
to touch,) in the use of the LXX., denotes also to these gracious things mentioned above. Peter and
lay hold on, and to cleave to, as in Job xxxi. 7; Ezek. John had left Mary seeking their common Lord
xli. 6, and other places."  The sense here plainly is, carefully with tears, and would not stay to seek him
" Do not detain me at present. The time is precious. with her; and now she comes to tell them that she
Lose not a moment, therefore, in carrying the joyful had found him, and to rectify the mistake she had
tidings of my resurrection to my disciples." Ac- led them into by inquiring after the dead body; for
cordingly it follows, Go to my brethren, &c.-Thus she now found it was a living body, and a glorified
does he intimate in the strongest manner the for- one; so that she found what she sought, and, what
giveness of their fault, even without ever mentioning  was infinitely better, she had the happiness of
it.  These exquisite touches, which everywhere having seen the Master, and was willing to commuabound in the evangelical writings, show how per- nicate of her joy to them, for she knew it would be
fectly Christ knew our frame. And say unto them, good news "Lo them. And, as she told them what
I ascend-He anticipates his ascension in his she had seen' so also what she had heard: she had
thoughts, and so speaks of it as a thing already  seen the Lord alive by this token, that he had spoken
present; to my Father and your Father; -my God these things unto her as a message to be delivered
and your God-This uncommon expression shows, to them, and she delivered it faithfully. Observe,
that the only-begotten Son has every kind of fellow- reader, when God comforts us, it is with this design,
ship with his Father. And a fellowship with God, that we should comfort others. And they that are
some way resembling ]lis own, he bestows upon his acquainted with the word of Christ themselves,
brethren. Yet he does not say our God, (for no  should communicate their knowledge for the good
creature c(an be raised to an equality with him,) but of others, and not grudge that others should know
mny God, and your God intimating that the Father as much as they do.
a                                                            66P




Jesus appears to his disciples,           ST. JOHN.               and bestows his peace on them.
A. M. 4037.  19 ~ * o Then the same day at even- unto you: q as my Father hath sent A. M. 4037.
A. D. 33..                                                                            A. D. 33.
ing, being the first day of the week, me, even so send I you.
when the doors were shut where the disciples   22 And when he had said this, he breathed
were assembled for fear of the Jews, came Jesus  on them, and saith unto them, Receive ye the
and stood in the midst, and saith unto them, Holy Ghost.
Peace be unto you.                               23 rWhose soever sins ye remit, they are
20 And when he had so said, he showed unto  remitted unto them; and whose soever sins
them  his hands and his side.  P Then were  ye retain, they are retained.
the disciples glad when they saw the Lord.        24  l'But Thomas, one of the twelve, s called
21 Then said Jesus to them again, Peace be  Didymus, was not *ith them when Jesus came.
* First Sunday after Easter, gospel, verse 19 to verse 24.   q Matt. xxviii. 18; Chap. xvii. 18, 19; Heb. iii. 1; 2 Tim. ii. 2.
o Mark xvi. 14; Luke xxiv. 36; 1 Cor. xv. 5.-p Chap. r Matt. xvi. 19; xviii. 18.-  * St. Thomas's Day, gospel, verse
xvi. 22.                                        24 to the end.  s Chap. xi. 16.
Verses 19, 20. Then the same day at evening- unto you-This is the foundation of the mission of
The day on which he arose from the dead; being  a true gospel minister; peace in his own soul, in
the first day of the week, when -the doors were shut consequence of his having received pardoning mercy
-And fastened on the inside; where the disciples from God through Christ, 2 Cor. iv. 1. As my Fawere assembled for fear of the Jews-In this trans- ther hath sent me, even so send I you-Christ was
latlon the arrangement of the sentence, as Dr. Camp- the apostle of the Father, Heb. iii. 1: Peter and the
bell observes, is not proper, as it either suggests a rest the apostles of Christ. And when he ihad said
false meaning, or at least renders the true meaning  this, he breathed on them-In a solemn manner,
obscure. "The disciples assembled, but surely not communicating unto them new life and vigour; and
for fear of the Jews; for, as they did not intend by  saith unto them-As ye receive this breath out of
violence to oppose violence, if any should be offered  my mouth, so receive ye —That is, ye shall receive;
them, they could not but know that to assemble them- the Holy Ghost-Out of my fulness, in his various
selves would more expose them to danger than any  graces and gifts, influencing your minds and hearts in
other measure they could take. The plain matter is, a peculiar manner, and fitting you for your great and
they assembled for mutual advice and comfort, and  important embassy. He refers chiefly to those extrabeing assembled, the doors were shutfor fear of the ordinary influences of the Spirit which they were
Jews; as they were well aware of the consequence  to receive at the following pentecost. Whose soever
of being discovered at such a time in consultation to- sins ye remit-According to the tenor of the gosgether. Further, the words do not necessarily im- pel; that is, supposing them to repent and believe;
ply, that while the doors continued shut our Lord  they are remitted; and whose soever sins ye retainentered miraculously.  The word KEstELUe'owv is Supposing them to remain impenitent and unbelieveven more literally rendered, having been shut, than, ing; they are retained-So far is plain: but here
being shut, or, when they were shut: as it is the pre- arises a difficulty. Are not the sins of one who
terperfect, not the present, or imperfect participle. truly repents and unfeignedly believes in Christ,
They may, therefore, for aught related by the evan- remitted without the absolution by Christ's minisgelists, have been made by a miracle to open and  ters here spoken of?  And are not the sins of one
give him  access."  The reading of the sentence, who does not repent and believe, retained even with
therefore, ought to be, Jesus came where the disci- it?  What then does this commission imply?  Can
ples were assembled, the doors having been shut for it imply any more than, 1st, A power of declaring
fear of the Jews. This circumstance of the doors with authority the Christian terms of pardon, whose
being shut is very happily mentioned by John, be- sins are remitted and whose retained? as is done in
cause it suggests the reason why the disciples took  the form of absolution contained in our church serJesus for a spirit, as Luke tells us they did, chap. vice: and, 2d, A power of inflicting and remitting
xxiv. 37, notwithstanding that the greatest part of ecclesiastical censures? that is, of excluding from,
them believed he was risen. Jesus stood in the and readmitting into, a Christian congregation?
midst; and saith, Peace be unto you-See the note  See note on Matt. xvi. 19. Some, indeed, are of
on Luke xxiv. 36-43.  When he had so said, he opinion, that something further than this is intended
showed them his hands-And his feet, (Luke xxiv. in this commission, as given to the apostles, namely,
39,) with the prints of the nails in them; and his the gift of discerning the spirits of men in such perside-Containing the mark which the spear had  fection, as to be able to declare with certainty to parJeft in it. Thus giving them infallible proofs, that ticular persons in question whether or not they
he had the very identical body which had been  were in a state of pardon and acceptance with God;
nailed to the cross and pierced.  Then were the  and it must be acknowledged that such a gift was
disciples glad-As it might reasonably be expected  doubtless conferred in certain cases on some, if not on
they should be, when they thus saw the Lord, and  many, of the first ministers of Christ, 1 Cor. xii. 10.
were assured by such infallible tokens that he was   Verses 24, 25. But Thomas, called Didymusreally alive.                                   That is, the twin; was not with them when Jesus
Verses 21-'23. Then said Jesus again, Peace bP came-The cause of his absence is not mentioned.




Jesus again appears to his disciples,  CHAPTER XX.                when Thomas was with them.
A. M. 4037.  25 The other disciples therefore said'hand into his side, I will not believe. A. M. 4037.
A. D. 33.                                                                              A.D. 33.
unto him, We have seen the Lord.  26 ~ And after eight days again his  A. D 33.
But he said unto them, Except I shall see in his disciples were within, and Thomas with them:
hands the print of the nails, and put my finger then came Jesus, the doors being shut, and
into the print of the nails, and thrust my  stood in the midst, and said, Peace be unto you.
Possibly it might be affliction, or some other una- for he showed himself now just as he had shown
voidable hinderance.  Through this, however, he  himself before. Our Lord deferred this his second
missed the satisfaction and happiness of seeing his appearance for some time, 1st, To show his disciMaster risen, and of sharing with the disciples in  ples that he was not risen to such a life as he had
their joy upon that occasion. Here we may observe, formerly lived, to converse daily and hourly with
those know not what they lose who unnecessarily  them, but was as one that belonged to another world,
and carelessly absent themselves from the stated, and visited this only as angels do, now and then,
solemn assemblies of the people of God. The other when there was occasion. Where Christ was durdisciples, therefore, said to him-The next time  ing these eight days, and the rest of the time of his
they saw him, and that doubtless with great joy; abode on earth, would be folly to inquire, and preWe have seen the Lord-Relating to him, probably, sumption to determine. Wherever he was, no doubt
all that had passed at the time, and particularly the  angels ministered unto him. 2d. He deferred it so
satisfaction Christ had given them, by showing them  long as seven days for three reasons: 1st, That he
his hands and his side. But he said, Except I  might put a rebuke on Thomas for his incredulity,
shall see in his hands the print of the nails, &c. and perhaps also for his negligence. He had not
-As if he had said, This is a matter of too great attended the former meeting of the disciples, and to
importance for me to believe on any report, even on  teach him to prize those seasons of grace better for
yours; nay, more is necessary to convince me than  the future,. he shall not have such another opportumerely a transient sight of mine own eyes: for nity for several days. A very melancholy week
unless I shall have the fullest evidence of my own  we have reason to think he had of it; drooping and
feeling, as well as sight of him, I will not by any  in suspense, while the other disciples were full of
means, or any testimony whatsoever, believe that joy: and the cause was in himself: it was his own
he is risen. "Thus ended the transactions of the  folly and unbelief. 2d, That he might try the faith.
day on which our Lord arose from the dead; a day  and patience of the rest of the disciples. They had
much to be remembered by men throughout all gained a great point when they were satisfied that
generations, because it brought fully into act the con- they had seen the Lord; then were the disciples
ceptions which had lodged in the breast of Infinite  glad; but he would try whether they could keep
Wisdom from eternity, even those thoughts of love  the ground they had gained when they saw no
and mercy on which the salvation of the world de- more of him for seven days. And thus he would
pended.  Christians, therefore, have the highest gradually wean them  from  his bodily presence,
reason to solemnize this day with gladness each  which they had doted and depended too much
returning week, by ceasing from labour, and giving  upon. 3d, That he might put an honour upon the
themselves up to holy meditations, and other exer- first day of the week, and give a plain intimation of
cises of devotion.  The' redemption of mankind, his will, that it should be observed in his church as
which they commemorate thereon in its finishing  the Christian sabbath, that is, the weekly day of
stroke, affords matter for eternal thought, being such  holy rest and holy convocations. That one day in
a subject as no other, how great soever, can equal; seven should be religiously observed, was an apand whose lustre, neither length of time nor fre- pointment from the beginning; as old as innocence;
quent reviewing can ever diminish.  For, as by  and that, in the kingdom of the Messiah, the first
often beholding the sun we do not find him less day in the week should be that solemn day, Christ's
glorious or luminous than before, so this benefit, meeting his disciples in a religious assembly once
which we celebrate after so many ages, is as fresh  and again on that day was indication sufficient.
and beautiful as ever, and will continue to be so, Add to this, it is highly probable, that in his former
flourishing in the memories of all reasonable beings appearance to them he had ordered them to come
through the endless revolutions ofeternity."-Mack- together again that day seven-night, and had pronight.                                           mised to meet them, and also that he appeared to
Verse26. After eight days-That is, eight days them every first day of the week, (besides at some
after his resurrection, namely, the next Sunday; other times,) during forty days. And the religious
again his disciples were within-Were in a private  observance of that day has been from thence transroom, as they were before; and Thomas with them  mitted down to us through every age of the church.
-For though he had been absent once, yet he  This therefore is the day which the Lord has made
would not be absent a second time. When we have  sacred, and appointed for his peculiar worship and
lost one opportunity of receiving good, we should  service. On this occasion also Christ said, Peace
give the more earnest heed to lay hold on the next. be unto you-Thus saluting them all in a friendly
Then came Jesus, the doors being shut, as before, and affectionate manner, as he had done before.
and stood in the midst-And they all knew him; And this was no vain repetition, but significant of
a                                                               665




Thomas believes in the                   ST. JOHN.                       resurrection of' Christ.
A. M. 4037.  27 Then saith he to Thomas, Reach   29 Jesus saith unto him, Thomas, A. M. 4037.
A. D. 33.                                                                              A. D. 33m
AD 33   ither thy  finger, and behold my  because thou hast seen me, thou hast A.  33
hands; and treach hither thy hand, and thrust believed: u blessed are they that have not seen,
it into my side; and be not faithless, but be- and yet have believed.
lieving.                                          30  [ x And many other signs truly did Jesus
28 And Thomas answered and said unto  in the presence of his disciples, which are not
him, My Lord and my God.                        written in this book.
t 1 John i. 1. -U 2 Cor. v. 7; 1 Pet. i. 8.               x Chap. xxi. 15.
the abundant and assured peace which he gives, and  Because thou hast seen me, thou hast believed-Thou
of the continuance of his blessings upon his people, hast believed my resurrection, because thou hast
for they fail not, but are new every morning, new  had it confirmed to thee by the united testimony of
every meeting.                                   several of thy senses. Blessed are they who have
Verses 27-29. Then said he to Thomas, Reach  not seen me themselves, and yet havie believed-On
hither thy finger, &c. —Thus our Lord lets them  the credible testimony of others. For they have
see, that he was not unacquainted with what had  manifested a greater degree of candour and humility,
lately passed among them in his absence, and at the  which renders the faith it produces so much the
same time takes an effectual way to convince and  more acceptable: in other words, they are persons
satisfy his over-scrupulous disciple. Referring to  of a more pious and virtuous disposition, who, withwhat Thomas had said, he answers it word for out the evidence of sense, are so candid as to yield
word: for he had heard it, though unseen: and one  to the proofs which the divine wisdom has thought
would suppose that his telling him of it so particu- sufficient for convincing the world. If it be queried
larly must surely have put him to the blush. Ob- why a greater blessedness is pronounced on those
serve'well, reader, there is not an unbelieving word  who believe on more slender evidence, it may be
in our tongues, no, nor thought in our minds at any  answered, that our Lord by no means intended to
time, but it is known to the Lord Jesus. And be  assert, that every one who believes without seeing,
not faithless, but believing-Believe on this evi- is happier than any one believing on sight; for then
dence at least, which addresses itself to so many of the meanest Christian now would be more happy
thy senses. And Thomas-Overwhelmed at once  than the greatest of the apostles: but only that,
with such abundant demonstration of the fact in  where the effects of that faith were equal, it argued
question, and such condescending kindness of his greater simplicity, candour, and wisdom to yield to
Master, fell under the conviction in a moment, and, reasonable evidence without seeing, than could be
instead of entering on any further scrutiny, answer- argued merely from having believed on sight, after
ed-In the utmost transport of astonishment and joy; sufficient evidence of another kind had been proMy Lord and my God! —As if he had said, I now  posed. It was therefore, in effect, telling Thomas,
not only acknowledge thee to be Jesus my Lord, as his faith would have been more acceptable, if he
I have formerly done, and to be infallibly risen from  had not stood out so long: and it was doing it in
the dead, as my fellow-disciples have affirmed, but such a manner as would be most calculated for the
I confess thy divine knowledge and power, and  comfort and encouragement of believers in future
prostrate myself before thee as the great incarnate  ages, to whom, in many of his speeches to the aposDeity, the glorious Immanuel. And this glorious  tles themselves, our Lord expresses a most obliging
confession he makes without putting his finger into  and affectionate regard. Let us then maturely conthe print of the nails, &c. The irrefragable argu- sider this declaration of our great Instructer and Sament arising from these words, in proof of the Deity  viour.  And though we have not those sensible
of our blessed Lord, (which so many good writers  manifestations which were granted to Thomas, let
have stated at large,) cannot be evaded by saying, it suffice us, that the apostles were the appointed
that these words are only an exclamation of sur- witnesses of all these things; and what they saw
prise, as if he had said, Good God! is it indeed  with their eyes, and their hands handled, of the
thus? for it is expressly declared, he spoke these  word of life, that have they declared unto us, 1 John
words to him: and no doubt Christ would severely  i. 1, 3. Let us thankfully receive so convincing a
have reproved him, if there had not been just reason  testimony. Let us show an upright and candid
to address him thus. It is worthy of observation  mind in accepting such evidence as the wisdom of
here, that this slowness and backwardness in Tho- God has seen fit to give us; remembering, that a
mas to believe, ought to strengthen and confirm our truly rational faith is the more acceptable to God,
faith. For hereby it appears, that the witnesses of in proportion to the difficulties which it is able to
Christ's resurrection, who attested it to the world, surmount; and that there are peculiar blessings in
and pledged their lives upon it, were not easy, cre- store for them who have not seen, and yet believed.
dulous men, but very cautious persons, that suspend-   Verses 30, 31. And many other signs truly did
ed their belief till they saw the utmost evidence of Jesus-That is, Jesus wrought many other miracles;
it which they could desire. Jesus saith unto him, which are not written in this book —In this gospel
666                                                               a




Jesus again appears to his disciples    CHAPTER XXI..                    at the sea of Tiberias.
A. M. 4037.  31 Y But these are written, that ye  the Son of God; z and that believin:g A. M. 403A. D. 33.                                                                                A. D. 33.
might believe that Jesus is the Christ, ye might have life through his name.
Y Luke i. 4.                            z Chap. iii. 15, 16; v. 24; 1 Pet. i. 9.
of John, nor indeed in those of the other evangelists; beloved by him  before the world was, chap. xvii.
but these are written that ye might believe —That 5, 24; and who was without beginning of days, as
ye, into whose hands soever this narrative shall fall, well as without end of life; Heb. vii. 3: and that
may believe, that Jesus of Nazareth is the Christ-  believing-Applying to, and confiding in, him for
The true Messiah; the Son of God-In a sense in  salvation, as the only person in and through whom
which no creature, man or angel, can be his son, it can be attained, (Acts iv. 12,) and receiving him
(see Heb. i. 4-12,) being not only miraculously be- in all his characters and offices,. chap. i. 12: ye might
gotten, as to his human nature, on which account he  have life through his name-Spiritual life, the life
is also termed the Son of God, (Luke i. 35,) but that of grace here, and eternal life, the life of glory,
eternal Son, who had glory with his Father, and was hereafter.
CHAPTER XXI.
In this chapter, (1,) Christ discovers himself to seven of his disciples at the sea of Tiberias, gives them a miraculous draught
of fishes, and familiarly dines with them, 1-14. (2,) He thrice examines Peter touching the sincerity of his love to him,
and as often commissions him to feed his people by gospel ministrations; and warns him of his future sufferings and
martyrdom, 15-19. (3,) He checks Peter's curiosity about the life of John, and the time and manner of his death, 20-23.
(4,) The certainty of the gospel record, and the multitude of Christ's miracles, are declared, 24, 25.
A. M. 4037. AFTER  these things Jesus showed  Thomas called Didymus, and a Na- A. M. 4037.
A. D..33..  himself again to the disciples at thanael of Cana in Galilee, and b the
the sea of Tiberias: and on this wise showed sons of Zebedee, and two other of his disciples.
he himself.                                        3 Simon Peter saith unto them, I go a fish2 There were together Simon Peter, and ing. They say unto him, We also go with
a Chap. i. 45.                                    b Matt. iv. 21.
NOTES ON CHAPTER XXI.                  as his disciples, and especially concerning the late
Verse 1. After these things, &c.-Grotius thinks  events of which they had been eye-witnesses, namethis whole chapter was written by some of the elders ly, the death and resurrection of their Master. And
of the church of Ephesus, and added to the rest of  Christ chose to manifest himself to them when they
the book by the approbation of that society, as agree- were assembled; not only to countenance Christian
able to the relations which they had heard from the  society, but that they might be joint witnesses of
mouth of St. John: and Le Clere follows him in  the same matters of fact, and so might corroborate
this conjecture; but Dr. Mill has taken pains to in- one another's testimony.  Here were seven tovalidate it; (Prolegom., p. 249;) and the beginning  gether, to attest what follows. One of these was
of verse 24, destroys the force of Grotius's argu- Thomas, who is named next to Peter, as if he now
ments from the latter part of it. Jesus showed him- kept closer to the meetings of the apostles than ever,
self again to the disciples, &c.-Our Lord having  in consequence of the rebuke and advice he had refirst by the angels, and then in person, ordered his  ceived from Christ. Another was Nathanael, whom
disciples to go home to Galilee, with a promise that we have not met with since we considered the first
they should see him there, it is reasonable to think  chapter of this gospel. Some, however, think he
that they would depart as soon as possible. Where- was the same with Bartholomew, one of the twelve.
fore when they were-come to their respective homes, The two not named are supposed to be Philip of
and were employed in their former occupation of Bethsaida, and Andrew of Capernaum.
fishing, Jesus showed himself to them, as is related    Verses 3-6. Simon Peter saith, I go afishingin the following verses.                          They were now waiting for Christ's promised apVerse 2. There were together-Namely, in one  pearance to them, and it was certainly commendable
house; Simon Peter, and Thomas, &c.-Doubtless  in Peter that he wished to redeem the time and not
they often met and conversed together about the  be idle; but endeavour to make some provision for
great things which they had seen and heard during  his own support, and for the entertainment of his
the three years in which they had attended on Christ friends.  They say, We also go with thee-They
a                                                                667




Jesus appears to his disciples.          ST. JOHN.                Miraculous draught offishes.
A.M. 4037. thee.  They went forth, and entered  saith unto Peter, It is the Lord. Now  A. M. 4037
A. D. 33.                                                                            A. D. 33.
into a ship immediately; and that when Simon Peter heard that it was
night they caught nothing.                     the Lord, he girt his fisher's coat unto him,
4 But when the morning was now  come, (for he was naked,) and did cast himself into
Jesus stood on the shore; but the disciples  the sea.
c knew not that it was Jesus.                    8 And the other disciples came in a little
5 Then dJesus saith unto them, 1Children, ship, (for they were not far from land, but as
have ye any meat?  They answered him, it were 2two hundred cubits,) dragging the net
No.                                             with fishes.
6 And he said unto them, e Cast the net  9 As soon then as they were come to land,
on the right side of the ship, and ye shall find. they saw a fire of coals there, and fish laid
They cast therefore, and now they were not thereon, and bread.
able to draw it for the multitude of fishes.     10 Jesus saith unto them, Bring of the fish
7 Therefore f that disciple whom Jesus loved  which ye have now caught.
cChap. xx. 14. -dLuke xxiv. 41.-I Or, sirs.-e Luke v. 4, 6, 7.-f Chap. xiii. 23; xx. 2.-2 Or, one hundred yards.
were as willing as he to labour for a maintenance, sion, renewed that miracle which he wrought in thy
and not to eat the bread of idleness. They went ship some years ago, when he first called us to atforth, therefore, and entered into a ship immedi- tend him. Now when Peter heard, and saw, that
ately-A small vessel on the lake or sea of Tiberias; it was the Lord, he girt his Jisher's coat unto himand that night-Though it was the properest time  Or upper garment, as etrwedvr&7  properly signifies,
for fishing, and they were diligent in throwing their reverencing the presence of the Lord. For he was
nets; they caught nothing-The providence of God  naked-Or rather, was stripped of it; for the word
so ordering it that the subsequent miracle might be  vyvfvo-, here used, does not always, like the English
the more illustrious. But when the morning was word naked, signify having no clothes on, or being
now come-After they had been toiling all night to  totally uncovered, but not having all the clothes
no purpose; Jesus appeared and stood on the shore usually worn. In this sense the word seems to be
over against them; but the disciples-Who had no  used Acts xix. 16, and in several passages of the Old
expectation of seeing him there, and also being at Testament. And did cast himself into the sea-To
some distance from him, and it not being yet per- swim to him immediately. The love of Christ draws
fectly light; knew not that it was Jesus-They  men through fire and water.  And the other disobserved a person upon the shore, but knew not who  ciples-Making the best of their way; came in a
he was. Then-As they approached within call; little ship-That is, in their small fishing vessel;
Jesus saith, Children, have ye any meat? —Have  dragging the net with fishes-Which doubtless conyou taken fish enough to furnish out a meal? They  siderably impeded their progress.
answered him, No-We have been toiling here this   Verses 9-14. As soon as they were come to land,
whole night in vain. And he said, Cast the net on  they saw a fire of coals-The effect of Christ's
the right side of the ship, and ye shallfind-Reader, wonder-working power; andfish laid thereon, and
whether we would cast the temporal net with suc- bread-Which also he had prepared by a miracle,
cess, and gain a maintenance for ourselves, and those that they might see how easily he could make prodependant upon us, or the spiritual net, so as to be vision for them, when they were destitute of the
successful fishers of men, we have need of the di- ordinary means of supply. We need not be curious
rection of Jesus, and ought to apply to him for it; in inquiring whence this fire, fish, and bread came, any
which if we do aright we shall not do in vain; the  more than whence the meat came which the ravens
direction we need shall certainly be granted us. brought Elijah. He that could multiply the loaves
They-Willing to try, at least, whether this stranger and fishes that were, could make new ones if he
conjectured right, cast the net therefore as he had  pleased, or turn stones into bread, fish, or flesh. We
directed them; and now-To their great astonish- may take comfort from this instance of Christ's care
ment; they were not able to dr aw it-Into the ship  of his disciples; persuaded he has wherewith to supagain; for the mzultitude offishes —Which they had  ply all our wants, and'knows what things we have
enclosed in it. This was not only a demonstration  need of. It is especially encouraging to Christ's
of the power of our Lord, but a kind supply for them  ministers, whom he hath made fishers of men, to
and their families. It was, likewise, an emblem of learn, by such an instance, that they may depend
the great success which should attend them as fish- upon him who employs them to provide for them
ers of men.                                     what he sees to be needful. Jesus saith, Bring of
Verses 7, 8. Therefore that disciple whom Jesus the fish ye have now caught-Christ gave this order
loved-Seeing such astonishing success after their either because the fish already broiling on the fire
preceding fruitless toil and disappointment; saith  was not sufficient for the company, or rather, perunto Peter, It is the Lord —Who has, on this occa- haps, to show them the reality and greatness of the
668                                                               a




Jesus, in a familiar manner,        CHAPTER XX1.                     dines with his disciples.
A. M. 4037.  11 Simon Peter went up, and drew    13 Jesus then cometh, and taketh A.M. 4037.
A. D. 33.                                                                          A. D. 33.
the net to land full of great fishes, bread, and giveth theme and fish likea hundred and fifty and three:  and for all wise.
there were so many, yet was not the net  14 This is now h the third time that Jesus
broken.                                       showed himself to his disciples, after that he
12 T Jesus saith unto them, g Come aud  was risen from the dead.
dine.  And none of the disciples durst ask   15 ~ So when they had dined, Jesus saith to
him, Who art thou? knowing that it was the  Simon Peter, Simon, son of Jonas, lovest thou
Lord.                                        rme more than these? He saith unto him, Yea,
g Acts x. 41.                               h Chap. xx. 19, 26.
miracle, by making them attend to the number and  ask him, tends to convey the notion that our Lord's
largeness of the fish which they had caught, and to  manner of conversing with his disciples was harsh
the circumstance of the net's not being broken. and forbidding, than which nothing can be more
Simon Peter went up, and-With the help of his contrary to truth. It is not said by the evangelist
brethren; drew the net to land-As Peter in the here, that Jesus now ate with them; but his invitation
former instance had showed a more zealous affection  to them in this verse implies it. Besides, Peter testito his Master's person than any of them, so in this fies, (Acts x. 41,) that his apostles did eat and
he showed a more ready obedience to his Master's drink with him after he rose from the dead; meancommands. Full of great fishes, a hundred and  ing to tell Cornelius that that was one of the many.fifty and three-These were many more than they  infallible proofs by which he showed hivmself alive
needed for their present supply; but they might sell after his passion.  It is reasonable, therefore, to
them, and the money would serve to bear their ex- think that he ate with his apostles on this occasion.
penses on their journey back to Jerusalem, whither Thus Jesus proved to his disciples anew the reality
they were shortly to return, and to support them  of his resurrection, not only by eating with them,
while they waited there. And for all there were so but by working a miracle like that which, at the
many-And great fishes too; yet was not the net beginning of his ministry, made such an impression
broken-So that they witnessed miracle upon mira- upon them as disposed them to be his cbnstant folcle wrought for them. Jesus saith, Come and dine lowers. This is the third time Jesus showed him-Or, come and eat; for the word aptL-raaTe, here  self to his disciples, &c.-The evangelist does not
used, signifies sometimes to take meat in the morn- say that it was the third time Jesus appeared, but
ing, which is the meaning of it here. Dr. Doddridge the third time that he appeared to his disciples;
reads, Come and refresh yourselves; and Bishop  that is, to his apostles in a body; for in reality it
Pearce, Come and breakfast. "The ancients used  was his seventh appearance. Besides, John himself
regularly but two meals in a day; we use three. has taken notice of three appearances before this.
As of our three, dinner and supper have been re-   Verse 15. Wfhen they had dined-On the kind
garded as the two principal, it has obtained, not provision wherewith Jesus had supplied them, and,
only with us, but all over Europe, to call the first it is likely, had been edified with such discourse as
meal of the ancients by the first of these two, which  Jesus had generally used when eating with them;
is dinner; and the second by the latter, which is Jesus said to Simon Peter-Who, by his late denial
supper. It is the order which has fixed the names of him, had given him great reason to call in quesof these meals, and not the precise time of the day  tion the sincerity of his love; Simon, son of Jonas,
at which they were eaten, which is commonly vari- lovest thou me?-He speaks to him by name, the
able."-Campbell. None of the disciples durst-Or more to affect him, as he did (Luke xxii. 31) when
rather, presumed, or ventured to ask him, Who art he warned him of a great approaching trial. He
thou?-For, as the last-mentioned divine justly ob- doth not call him Cephas, or Peter, a name signifyserves, " the verb ero2ua, which our translators ren- ing strength or stability, for he had lost the credit of
der durst, does not always, in the use of Greek that; but gives him his original name, Simon, addauthors, sacred or profane, express the boldness or ing, however, son of Jonas, as he had called him
courage implied in the English verb to dare, by  when he pronounced him blessed, Matt. xvi. 17.
which it iscommonly rendered. When joined with  And the question he asked him is, of.all others, one
a negative, as in this place, it often expresses merely  of the most important, and on which we should frea disinclination, arising from modesty, delicacy, re- quently and especially ask ourselves: for, on the
spect, or an averseness to be troublesome in putting  one hand, if any man love not the Lord Jesus he is
unnecessary questions. And it may here be pro- anathema, that is, exposed to the wrath and curse
perly translated presumed, or ventured; an inter- of God, 1 Cor. xvi. 22; whereas the grace and blesspretation confirmed by the words immediately fol- ing of God is the portion of all those who love him
lowing. The sense then will be, They knew him  in sincerity, Eph. vi. 24. Observe, reader, the questo be the Lord, and therefore did not presume to  tion is not, Dost thou know me? Dost thou behi-ve
ask him a needless question. To say they durst not I in me? Dost thou admire, honour, or fear me? but.
a                                                            t61l




Jesus questions Peter concerning          ST. JOHN.               the sincerity of his love to him.
A. AM. 4037. Lord:' thou knowest that I love thee.   17 He saith unto him the third time  A. M. 4037.
A. D. 33.                                                                              A.He saith  D. Feed  lb3.
He, saith unto him, Feed my lambs.  Simon, son of Jonas, lovest thou me?
16 He saith to him  again the second time, Peter was grieved because he said unto him
Simon, son of Jonas, lovest thou me? He  the third time, Lovest thou me?  And he said
saith unto him, Yea, Lord: thou knowest that unto him, Lord, k thou knowest all things;
I love thee. iHe saith unto him, Feed my  thou knowest that I love thee.   Jesus saith
sheep.                                           unto him, Feed my sheep.
i Acts xx. 28; Heb. xiii. 20; 1 Pet. ii. 25; v. 2, 4.     k Chap. ii. 21, 25; xvi. 30.
Dost thou love me?  Give me but proof of that, as truth.  But as to his fellow-disciples, he is now
if Jesus had said, and I will acknowledge that thy  taught not to assume any thing. He dares not utter
repentance is sincere; that thy backslidings are  a single word which would lead to a comparison
healed, and that thou art recovered from thy fall. with those to whom he knew his woful defection
Peter had professed himself a penitent, had wept had made him appear so much inferior."  He only
bitterly for his sin, had returned to the society of  says, Yea, Lord, thou knoiwest that I love theethe disciples, and had taken great interest in the  " And his silence on this part of the question speaks
death and resurrection of Christ; deeply mourning  strongly the shame he had on recollecting his forfor the former, and greatly rejoicing at being assured  mer presumption, in boasting superior zeal and firmof the latter: but still this is not sufficient: the ques- ness, and shows, that the lesson of humility and
tion is, Lovest thou me?  Nay, further, Lovest thou  self-knowledge he had so lately received, had not
me more than these? —More than thou lovest these  been lost."
persons, James or John, thy intimate friends, or   He saith unto him, Feed my lambs-Manifest thy
Andrew, thy own brother and companion? Those  love to me in a way which will be peculiarly acceptdo not love Christ aright, who do not love him  able; administer spiritual food to my people, even
better than the best friend they have in the world, to the weakest and feeblest of my flock; give milk
and make it appear so whenever there is a compari- to babes, explain the first principles of my doctrine
son or competition between these objects of their to those who, having but lately believed in me, are
love. Or, more than thou lovest these things, these  not yet thoroughly instructed in the truths, or estaboats and nets, and the other implements of fishing; blished in the grace of the gospel. It may be worth
by which thou earnest a livelihood: that is, more  observing here, that the original word apvta, being
than thou lovest thy occupation and the gains of it. the diminutive of apva, signifies the least of my
So Dr. Whitby. And the question, thus interpreted, lambs; and if, says Dr. Doddridge, "we interpret
"is neither so cold nor so foreign," says Dr. Camp- it as an intimation of the care which Peter, as a
bell, "as some have represented it. This was pro- minister of Christ, was to take of little children, it
bably the last time that Peter exercised his profes- seems perfectly congruous to the wisdom and tension as a fisherman. Jesus was about to employ  derness of the great Shepherd of the sheep, to give
him as an apostle; but as he disdained all forced  so particular an injunction concerning it."
obedience, and would accept no service that did not   Verses 16, 17. He saith unto him again the secspring from choice, and originate in love, he put ond (and even the third) time, Simon, 4c., lovest
this question to give Peter an opportunity of pro- thou me? —Doubtless with a view to impress the
fessing openly his love, (which his late transgression  importance of the question with the greater force
had rendered questionable,) and consequently his on his mind; and perhaps, also, to remind Peter of
preference of the work in which Jesus was to em- his having thrice denied him, and thereby given
ploy him, with whatever difficulties and perils it him cause to question the sincerity of his love. But
might be accompanied, to any worldly occupation, at these two latter times, Christ leaves out the words
however gainful." The sense, however, in which the  more than these: because Peter, in his answer, had
words are more commonly taken is, Lovest thou me  modestly left them out. Observe, reader, though
more than these men [thy fellow-disciples] love me? we cannot say we love Christ more than others do,
Thus interpreted, the question must be considered  yet we shall be accepted if we can say we love
as having a reference to the declaration formerly  him indeed. This Peter professes to do again and
made by Peter, (Matt. xxvi. 33,) when he seemed  again, confidently affirming, Yea, or surely, Lord, I
to arrogate a superiority to the rest, in zeal for his love thee. He had a high esteem and v'alue for his
Master and steadiness in his service; Though all Lord; a grateful sense of his kindness; and was
men should be offended because of thee, yet qwill I  entirely devoted to his honour and interest; his
never be offended. This gives a peculiar propriety  desire was toward him, as one he should be undone
to Peter's reply here. " Convinced, at length, that without; and his delight in him, as one he should be
his Master knew his heart better than he himself; unspeakably happy in. And let it be remembered,
conscious, at the same time, of the affection which  those who can truly say that they love the Lord
he bore him, he dares make the declaration, [as to  Jesus, may take to themselves the comfort arising
the sincerity of his love,] appealing to the infallible  from an assurance of their having an interest in him,
Judge, before whom he stood, as the voucher of his notwithstanding their daily infirmities. It deserves
670                                                               a




Jesus apprizes Peter of his            CHAPTER XXI.             future sufferings and martyrdom.
A M. 4037.   S 1I Verily, verily, I say unto thee, thee, and  carry thee whither thou A. M. 4037.
A. D. 33.                                                                               A. D. 33.
When thou wast young, thou gird- wouldest not.
edst thyself, and walkedst whither thou would-   19'This spake he, signifying mby what death
est: liut when thou shalt be old, thou shalt he should glorify God.  And when he had
stretch forth thy hands, and another shall gird  spoken this, he saith unto him, Follow me.
1Ch. xiiz. 36; Acts xii. 3, 4. —  St. John the Evangelist's  Day, gospel, verse 19 to the end. --- 2 Peter i. 14.
our notice here, that Peter could appeal to Christ from circumstances so evidently humiliating to the
himself for the proof of his love, saying once and  mind of Peter, the Papists could have inferred a
again, Thou knowest that I love thee; and the third  grant to him of supreme dominion over the church,
time, speaking yet more emphatically, Thou know- clergy as well as laity; as if a charge to serve the
est all things; thou knowest that I love thee. He  sheep, gave a power to lord it over all the shepdoth not vouch his fellow-disciples to witness for herds. The passage has doubtless a quite different
him; they might be deceived in him; nor doth he  meaning; for Peter, by his late cowardice and perthink his own word might be taken; the credit of  fidy, having, as it were, abdicated the apostleship,
that was more than shaken already: but he calls was hereby no more than formally restored to his
Christ himself to witness.  Happy they that, on  office, through the indulgence of his kind and mergood grounds, can do the same! He saith unto him, ciful Master; and not raised to any new dignity
Feed my sheep-The word rendered feed in the  above his brethren." See Macknight, and Tillotson's
preceding verse, and in verse 17th Pouik, properly  Works.
means to givefood; but the word here used, irotLzatve,   Verses 18, 19. Verily I say unto thee, W4hen thou
implies more largely to do all the offices of a shep- wast young, &c.-Peter being thus restored to the
herd, namely, to guide, watch, and defend the sheep, apostolical office and dignity, from which he had
as well as to feed them. "From our Lord's asking  fallen by openly denying his Master three several
Peter if he loved him, before he gave him commis- times, Jesus proceeded to fdrewarn him of the persion to feed his lambs and his sheep, it is justly  secutions to which he in particular would be exposed
inferred, that to render men duly qualified for the  in the execution of his office; intending thereby to
ministerial function, they must prefer the interest inspire him with courage and constancy.  When
and honour of Christ to every other consideration  thou wast young thou girdedst thyself, &c.-Our
whatever. This is the great qualification by which  Lord seems to speak thus in allusion to the strength
alone a minister can be animated to go through the  and activity which he had now showed in swimming
labours and difficulties of his office, and be fortified  ashore after he had girded his fisher's coat upon
against the dangers which may attend it. More- him. But when thou shalt be old-He lived about
over. Christ's exhortation to Peter to feed his lambs  thirty-six years after this; thou shalt stretch forth
and sheep, being the. reply which he made to Peter's  thy hands-To be nailed to the cross; and another
declaration that he loved him, shows us that minis- shall gird thee-Such aswere condemned to be cruters best testify their love to Christ by their singular cified, were tied to the cross till the nails were driven
care and diligence in feeding his flock. Our Lord's  in; and shall carry thee —With the cross; whither
three-fold repetition of his commission to Peter, was  thou wouldest not-According to nature: to the
probably in allusion to Peter's three denials; and  place where the cross was to be set up. In other
as it contains an oblique intimation that his repent- words, Instead of that liberty which in thy youth
ance should bear some proportion to his sin, so it thou enjoyedst, thou shalt in thine old age be bound
seems to have been intended by our Lord to con- and carried to prison and to death. Accordingly,
vince the rest of the disciples of the sincerity of the evangelist adds, This spake he, signifying by
Peter's conversion, and to prevent any slight which  what death he should glorify God-Namely, that
he might be exposed to from their suspecting the  he should suffer martyrdom, and die with his hands
contrary.  However, we are told that Peter was  stretched out on a cross. Observe, reader, 1st, Itis
grieved at this repeated application to him: 1st, Be- not only by acting, but also and especially by suffercause it seemed to him  an intimation that Christ ing, that the saints glorify God. 2d, That with redoubted the sincerity of his repentance; and to a  gard to death, which we must all suffer, it is the
person of his sanguine temper, nothing could have  great concern of every good man, whatever death
afforded a more sensible anguish than such a sug- he dies, to glorify God in it. And when we die
gestion. 2d, It recalled his crime, with all its aggra- patiently, submitting to the will of God; die cheervating circumstances, into his mind; it renewed his fully, rejoicing in hope of the glory of God; and die
grief for having offended, and it increased that grief  usefully, witnessing to the truth and goodness of refrom a consideration that he had given sufficient ligion, and encouraging others, we glorify God in
grounds for suspecting his fidelity, even after his  dying. 3d, That the death of the martyrs was, in a
conversion. 3d, It put him in fear lest his Master special manner, for the glorifying of God. The
foresaw some further misconduct of his, which would  truths of God, which they died in defence of, were
be as great a contradiction to his professions of love  hereby confirmed; the grace of God, which carried
to him as the former was. One would wonder that them with so much constancy through their suffera                                                                671




Jesus checks Peter's curiosity            ST. JOHN.              about the life and death of John.
A. M. 4037. 20 Then Peter, turning about, seeth   23 Then went this saying abroad A.M. 4037.
A.. DA. 33.
*A.      the disciple n whom Jesus loved, follow- among the brethren, that that disciple
ing; (which also leaned on his breast at supper, should not die: yet Jesus said not unto him,
and said, Lord, which is he that betrayeth thee?) He shall not die; but, If I will that he tarry till
21 Peter seeing him, saith to Jesus, Lord, I come, what is that to thee?
and what shall this man do?                       24 ~[ This is the disciple which testifieth of
22 Jesus saith unto him, If I will that he tarry  these things, and wrote these things: and P we
~ till 1 come,what is that to thee? Follow thou me. know that his testimony is true.
n Ch. xiii. 23,25; xx. 2. — Matt. xvi. 27,28; xxv. 31; 1 Cor. iv. 5; xi. 26; Rev. ii. 25; iii. 11; xxii. 7,20. —P Ch. xix. 35; 3 John 12.
ings, was hereby magnified; and the consolations of age to which he lived gave some further colour for it;
God, which abounded toward them in their suffer- yet Jesus said not unto him-Or of him; He shall
ings, and his promises, the springs of their consola- not die-Not expressly. And St. John himself, at
tions, have been hereby recommended to the faith  the time of writing his gospel, seems not to have
and joy of all the saints.  When he had spoken this, known clearly whether he should die or not; but,
he saith, Follow me —That is, as I now walk along, If I will, &c.-He only said the words expressed
and show thereby that thou art willing to conform  before, which, if St. John understood, he did not
to my example, and to follow me, even to the death  think proper to explain.
of the cross. Agreeably to this, the unanimous    Verse 24. This is the disciple which testifieth
testimony of antiquity assures us that Peter was  these things-Being still alive after he had written
crucified.                                       them. From this verse Grotius and some others
Verses20, 21. Then Peter, turning about —Namely, infer, that the Ephesian bishops added this whole
as he followed Jesus; seeth the disciple whom Jesus  chapter to St. John's gospel, after his death. But,
loved following-Silently, and in humble token of  as Dr. Macknight observes, it evidently proves the
his readiness likewise to suffer the greatest extrem- contrary, for it assures usthat John wrote the things
ities in the service of so gracious a Master. Peter, contained in this chapter. And wae know that his
seeing him follow Jesus in the same manner as he  testimony is true —The church probably added these
himself did, though he was not called to it, saith to  words to this gospel, as Tertius did those to St. Paul'.
Jesus, Lord, what shall this man do-What is to  epistle to the Romans, chap. xvi. 23.  Further,
become of him? must he, who is now following with  though the evangelist seems to conclude his gospel,
me, partake of the like sufferings, and in like man- (chap. xx. 31,) it is no unusual thing with the
ner testify his love by dying for thee? " There is a  sacred writers to add new matter after such conpeculiar spirit and tenderness in this plain passage. clusions. See the epistle to the Romans, and that
Christ orders Peter to follow him, in token of his to the Hebrews, at the end. As to the writer of
readiness to be crucified in his cause. John stays  this gospel being spoken of in the third person, it
not for the call, he rises and follows him too; but is agreeable to John's manner; (see chap. xix. 35;)
says not one word of his own love or zeal. He  who likewise speaks of himself in the plural numchose that the action only should speak this; and  ber, 1 Epistle v. 18-20. To conclude, the verse
even when he records the circumstance, he tells us' under consideration is shown to be genuine, by a
not what the action meant, but with great simplicity  similar passage in the conclusion of the third epistle,
relates the fact only. If here and there a generous verse 12.
heart sees and emulates it, be it so; but he is not   In detailing the events subsequent to the crucisolicitous that men should admire it. It was ad- fixion, the reader may readily observe, that much
dressed to his beloved Master, and it was enough  matter is recorded in a small compass; and that
that he understood it." —Doddrid'ge.             though each evangelist has given his particular and
Verses 22, 23. Jesus saith, If I will that he tarry  connected narration, much new matter is introduced
-Without dying; till I come —With power and  by each one, unnoticed by the others. To frame a
great glory, to execute the judgment I have threat- general narrative by a combination of the whole,
ened on mine enemies. Till then he certainly did  and to dispose the various circumstances in the order
tarry, and who can say when or how he died? What they are supposed to have occurred, have been obis that to thee —Or to any one else?  Follow thou  jects of difficulty to harmonists. On these accounts,
me-Mind thou thine own duty, and endeavour to  the following concise summary of the events, in the
prepare for thine own sufferings, and pry not, with a order they may rationally be supposed to have
vain curiosity, into the secret events which may be- happened, is introduced, as arranged by Dr. Benson,
fall him or any other of thy brethren.  Then-As  and afterward adopted by Archbishop Newcome.
this answer was not rightly understood; went this    On the morning of the first day of the week, Jesus
saying abroad among the brethren-That is, among  rises from the dead; a great earthquake happens
the other followers of Christ; (our Lord himself  about the time of his resurrection; and an angel aptaught them to us that appellation, chap. xx. 17;) pears, who rolls away the stone that closed the
icat that disciple should not (tie; and the advanced, mouth of the sepulchre, sits upon it, and strikes the
672                                                                a




The nui onber of Christ's miracles     CHAPTER XXI.                 was too great to be recorded.
4. M. 4037.  25 q And  there  are  also  many  r I  suppose  that even  the  world A.I. 4037.
A. D. 33.                                                                              A. D. 33.
other things which  Jesus did, the  itself could  not contain the books.Vhich, if they should be written  every one, that should be written.  Amen.
q Chap. xx. 30.                                  r Amos vii. 10.
keepers with great fear; thus causing them to re- maus; who, immediately returning to Jerusalem,
move to such a distance, as to remain unnoticed by  relate it to the other disciples, and are not credited,
the women and others hereafter, Matt. xxviii. 2-4. Matt. xvi. 12, 13; Luke xxiv. 13-36. The last time
After his resurrection, many bodies of the saints rise  of his being seen on the day of his resurrection,
from their graves, and are seen by many in Jerusa- being the fifth, was by the apostles as they sat at
lemn, Matt. xxvii. 52, 53. Mary Magdalene, Mary  meat in the absence of Thomas, 1 Cor. xv. 5;
the mother of James, Salome, Joanna, and other Mark xvi. 14-18; Luke xxiv. 36-49; John xx. 19-23.
women, (Mark xvi. 1; Luke xxiv. 1; John xx. 1,) This concludes the great and glorious transactions of
go very early to the sepulchre, intending to embalm  the important day on which Jesus rose from the dead.
the body of Jesus, (having bought spices the prece- About the eighth day after his resurrection, he again,
ding evening for that purpose.) In their way they  the sixth time, appears to his disciples, when Thomas
consult about removing the stone from the door of was present, John xx. 24-29. His seventh appearthe sepulchre. Perceiving it already taken away, ance occurs between the eighth and fortieth day, at
they enter into the sepulchre, yet find not the body  the sea of Tiberias, to his disciples, (Matt. xxviii. 16;
of the Lord Jesus, Mark xvi. 3-5; Luke xxiv. 2, 3; John xxi. 1-24,) and his eighth, to them upon the
John xx. 1. Mary Magdalene, hastily returning to mountain in Galilee, Matt. xxviii. 16-20. Paul (1 Cor.
Jerusalem, relates to Peter and John that they had  xv. 6) relates his having been seen of above five huntaken the Lord out of the sepulchre, John xx. 2. dred brethren at once, many of whom, at the time of
The other women remaining in the sepulchre, two  his writing this epistle, were living witnesses to this
angels appear unto them, and one of them requests the ninth appearance. His tenth is to James; and his
the women to inform the disciples, and Peter in par- final appearance, being the eleventh, is to the aposticular, that Jesus was risen, &c., Matt. xxviii. 5-7; ties, on the ascension, 1 Cor. xv. 7; Acts i. 3-12;
Mark xvi. 4-7; Luke xxiv. 4-8. The women return  Mark xvi. 19, 20; Luke xxiv. 50-53.
from the sepulchre, relate these things to the apos-   Verse 25. And there are also many other things
ties, and are discredited, Matt. xxviii. 8; Mark xvi. 8; which Jesus did-Many which none of the evangelLuke xxiv. 8-11. Peter and John having heard  ists have recorded; which, if they should be written
Mary Magdalene's report of his having been taken  every one-Every fact, and all the circumstances
away, and the women's of his having risen, run to  thereof; I suppose-This expression, which softens
the sepulchre, and find the body removed according  the hyperbole, (if this be one,) shows that John
to their information, and wondering at what was wrote this verse; the world itself could not contain
come to pass, return home, Luke xxiv..12; John  the books that should be written-The construction
xx. 3-10. The resurrection having been stated to  of this verse, in our present translation, is fully justithe disciples at Jerusalem  at this period, (Luke  fied by adducing from the Old Testament expressions
xxiv. 22-24,) Cleophas and his companion leave their equally hyperbolical. Thus Exod. iii. 8, the land of
brethren to go to Emlmaus. Mary Magdalene goes Canaan is said to flow with milk and honey. Num.
again to the sepulchre, tarries there after the apos- xiii. 33, the spies, who returned from searching the
ties, (John xx. 11,) and converses with the two  land of Canaan, say they saw giants there of such a
angels who had before appeared to the women. prodigious size, that they were, in their own sight,
Turning herself back, she perceives Jesus, who  as grasshoppers. Judges vii. 12, the Midianites,
gradually makes himself known unto her; she con- &c., are said to lie along in the valley like grasssequently hastens to the city, and announces this his hoppers, and their camels to be as the sand by the
first appearance to the disciples, but they believe  sea-shore for multitude.  1 Kings x. 27, Solomon is
not, Mark xvi. 9-11; John xx. 11-18. The other said to make silver be in Jerusalem as stones. The
women, having told the disciples of his resurrection, reader may find more examples of such hyperboles,
continue in the city, while Peter and John visit, both in sacred and profane authors, in a note of
and Mary Magdalene revisits, the sepulchre: they  Bishop Pearce on this text. Such expressions are
then go back again, and upon finding it deserted, not unusual in the magnificent luxuriance of the
return toward Jerusalem.  On their way, Jesus oriental style, though rarely occurringin the simple
meets and requests them to direct his disciples to  artless narrations of the apostles. Thus understood,
depart into Galilee, Matt. xxviii. 9, 10. This is his the clause simply means, that Jesus performed a
second appearance. The guards about this time prodigious number of miracles. The text may,
leave the neighbourhood of the sepulchre, and in- nevertheless, be considered in a sense somewhat
form the Jewish rulers of what had occurred within  different. This evangelist frequently uses the word
their knowledge, Matt. xxviii. 11-15. According to  world in a general sense, to denote its inhabitants.
Paul, (1 Cor. xv. 5,) the third appearance is to  as chap. viii. 26, and in other places, (see chap. xv
Cephas; and the fourth, to the two who some time  18,) as signifying the carnal and unbelieving part of
prior to this left their brethren to proceed to Em- mankind. The Greek word xopeo, here translated
VoI. I.           (43                                               fi73              a




CONCLUSION OF THE GOSPELS.
contain, is not only used in that sense, but, when  the entertainment of the heavenly world, to learn
applied to the mind, denotes the reception and un- from our blessed Lord himself, or from those who
derstanding of any thing, and is rendered to this conversed with him on earth, a multitude of such
purpose, Matt. xix. 11, 12; and Philemon 15. By  particulars of his life as will be well worthy our
adopting these observations the text may be under- everlasting admiration. In the mean time, let us
stood to mean, I am persuaded the world itself praise God for what is recorded, and let us study the
would not receive the books that should be written; sacred records which contain such authentic and exact
which is Doddridge's translation. Whitby, Chand- accounts of those important facts, in which we are all
ler, and many others, have supported this construc- so nearly concerned; records incomparably more valtion. According to it John informs us, that if all uable than the writings of our private estates, or the
the miracles which Jesus performed were written, charters of our public liberties. Let us earnestly pray,
the world itself could not receive the books, could  that their great design may be answered in us; and
not believe them, because they would appear abso- make it our importunate request to Him, who is the
lutely incredible. But to this interpretation it may  giver of all grace, that through the operations of that
be objected, that the phrase, arrov rov ioaytov, the Holy Spirit, (without the influence of which, even
world itself; cannot mean the men of the world, for the Scripture itself, with all our advantages for unwhich reason the first sense, it seems, is to be pre- derstanding and improving it, will be but a sealed
ferred. " I agree perfectly," says Dr. Campbell, book, or a dead letter,) our faith may be nourished
"with those interpreters who think that the hyper- and confirmed by every portion of it which we read.
bole contained in this verse is much more tolerable  And let us, above all, be concerned that our hearts
than the torture to which some critics flave put may be so influenced by his word, and, as it were,
the words, in order to make them speak a different delivered into the mould of it, that, believing in
sense."                 *                        Christ, under all the characters he bears, we may
" Perhaps," says the pious Dr. Doddridge, refer- have life through his name, and may at length rering to what St. John here declares respecting the  ceive the end of our faith in the complete salvation
many other things done by Jesus, which have not of our souls."  Amen! So may it be to the author
been recorded, " it may be a most delightful part of of this work, and to all that do or may peruse it!
CONCLUSION OF THE GOSPELS.
THUS endeth the History of the Life of Christ; a of mankind, and was much more like to God than
life, the greatest and best that ever was led by man, man. In the next place, whereas it is common, even
or ever was the subject of any history. The human  for persons of the most exalted faculties, on the one
character of Jesus, as it results from the accounts hand, to be elated with success and applause, and on
which the evangelists have given of him, (for they  the other, to be dejected with great disappointments,
have not formally drawn it,) is entirely different it was not so with Jesus. He was never more
from that of all other men whatsoever. For whereas courageous than when he met with the greatest opthey have the selfish passions deeply rooted in their position and the worst treatment, nor more humble
breasts, and are wont to be more or less influenced  than when men fell down and worshipped him.
by them in most of their actions, Jesus was so en- He came into the world inspired with the grandest
tirely free from them, that the narrowest scrutiny  purpose that ever was or will be formed, even that
cannot furnish one single action in the whole course  of saving, not a single nation only, but the whole
of his life, wherein he consulted his own honour or world; and in the execution of it went through the
interest. The glory of God and happiness of man- heaviest train of labours that ever was sustained, and
kind were what he had only at heart. And while  that with a constancy of resolution on which no
his cotemporaries followed, some one kind of occu- disadvantageous impression could be made by any
pation, and some another, Jesus had no other busi- accident whatever; calumny, threatenings, opposiness but that of promoting these great ends of living. tion, with the other evils befalling him, served only
He went about doing good. He did not wait till he  to quicken his endeavours in this glorious enterprise,
was solicited, but sought opportunities of conferring  which he pursued unweariedly till he finished it by
benefits on such as stood in need of them, and always his death. In the third place, whereas most men
reckoned it more blessed to give than to receive; in  are prone to retaliate the injuries that are done them,
which respect he differed exceedingly fromthe rest and all seem to take a satisfaction in complaining of
674                                            (43* )              a




CONCLUSION OF THE GOSPELS.
the injuries of those who oppress them, the whole  self touched with the character of Jesus in general,
of Christ's behaviour breathed nothing but meek- or with any of his sermons and actions in particular,
ness, patience, and forgiveness, even to his bitterest thus simply delineated in writings whose principal
enemies, and in the midst of extreme sufferings. charms are the beauties of truth;-above all, if
The words, Father, forgive them, for they know not Christ's dying so generously for men strikes him
what they do, uttered by him when his enemies with admiration, or fills him with joy, in the aswere nailing him to the cross, fitly express the tem- surance or prospect of that pardon which is thereby
per which he maintained through the 4hole course  purchased for the world,-let him seriously consider
of his life, even when assaulted by the heaviest with himself what improvement he ought to make
provocations. The truth is, on no occasion did he  of the divine goodness.
ever signify the least resentment by speech or action,   Jesus, by his death, has set open the gates of imnor indeed any emotion of mind whatever, except mortality to men; and by his word, Spirit, and
such as flowed from piety and charity, consequently  example, graciously offers to make them meet for,
such only as expressed the deepest concern for the  and conduct them into, the inheritance of the saints
welfare of mankind. To conclude, the greatest and  in light. Wherefore, being born under the dispenbest men have had failings which darkened the lustre  sation of his gospel, we have, from our earliest years,
of their virtues, and showed them to have been men. enjoyed the best means of acquiring wisdom, holiThis was the case with Noah, Abraham, Moses, Job, ness, and happiness, the lineaments of the image of
Solomon, Paul, and the other eminent men celebrated  God. We have been called to aspire after an exin history. The same thing may be said of all the  altation to the nature and felicity of God, set before
greatest geniuses in the heathen world, who under- mortal eyes in the man Jesus Christ, to fire us with
took to instruct and inform mankind; for, omitting  the noblest ambition. His gospel teaches us that we
the narrowness of their knowle~dge, and the obscurity  are made for eternity; and that our present life is to
with which they spake upon the most important our after existence, what childhood is to man's estate.
subjects, there was not one of them who did not fall But, as in childhood, many things are to be learned,
into some gross error or other, which dishonoured  many hardships to be endured, many habits to be
his character as a teacher. The accounts we have  acquired, and that by a tedious course of exercises,
in history of the most renowned sages of antiquity, which in themselves, though painful, and, it may be,
and the writings of the philosophers still remaining, useless to the child, yet are necessary to fit him for
are proofs of this. It was otherwise with Jesus in  the business and enjoyments of manhood: just so,
every respect. For he was superior to all the men  while we remain in this infancy of human life, things
that ever lived, both in the sublimity of his doctrine, are to be learned, hardships to be endured, and a
and in the purity of his manners. He was holy, conformity to God, and a participation of the divine
harmless, and separate from  sinners. Whether nature to be attained, to fit us for the employments
you consider him as a teacher or a man, he did no  and pleasures of our riper existence above. Our
sin, neither was guile found in his mouth. His Father, ever mindful of us, sent down Jesus, the
whole life was perfectly free from spot or weakness, express image of his own person, to initiate us into,
at the same time that it was remarkable for the  and carry us through, this course of education for
greatest and most extensive exercises of virtue.  eternity. Inflamed, therefore, with the love of imSuch was the person who is the subject of the  mortality and its joys, let us submit ourselves to our
evangelical history.  If the reader, by viewing his heavenly Teacher, and learn of him those graces
life, doctrine, and miracles, as they are here pre- which alone can make life pleasant, death desirsented to him in the gospels, has obtained a clearer able, and fill eternity with ecstatic joys.  See Macnotion of these things than before; if he feels him- knight.
a                                                               675




PREFACE
TO TI E
ACTS OF THE APOSTLES.
HIS book, containing a history of Christ's infant church, and connecting the gospels and the
epistles, according to the testimony of the most ancient Christian writers, was composed by the
Evangelist Luke: indeed, it is a second part of, or supplement to, his gospel, as appears from the
beginning of it, being addressed to his friend Theophilus, as his former work had been. The exact
time when it was written cannot be fully ascertained: but, as the narrative is continued to the end
of the second year of Paul's imprisonment at Rome, at whatever time it was begun, it could not
have been finished earlier than A. D. 63; and, if it had been written much later, it is probable it
would have carried the story further, and have recorded events subsequent to that period, and in par
ticular would have informed us of the issue of Paul's imprisonment, a subject in which every Christian reader cannot but find himself greatly interested. But though this history comprehends only a
period of about thirty years, it contains satisfactory information concerning a variety of most important matters. After a brief recapitulation of the evangelical history, and a continuation of the
history of Christ, it shows us the event of his predictions, and gives us a kind of supplement to what
he had before spoken to his disciples. We here see the accomplishment of several of the.promises
which he had made them; his ascension; the descent of the Holy Ghost in his miraculous gifts;
the first preaching of the apostles, and the miracles whereby their doctrines were confirmed; an admirable picture of the manners of the primitive Christians; and, in short, every thing that passed in
the church till the dispersion of the apostles, who separated themselves in order to propagate the gospel throughout the world. It contains also the seeds and first stamina of all those things which are
enlarged upon in the epistles. The gospels treat of Christ the Head; and delineate his doctrine and
example, attest his miracles, and describe his labours and sufferings:-this book exhibits the faith and
practice, the labours and sufferings, of the members of his mystical body, animated by his Spirit, persecuted by the world, as he was, but defended and exalted by God.
It must not be supposed, however, that Luke intended this to be a complete history of the Christian
Church, even during that short period of time comprehended in his narrative. For, though it is entitled THE ACTS OF THIE APOSTLES, it gives no further account of the acts of most of them than what
preceded or immediately followed the day of pentecost. It is almost wholly confined to the acts, or
rather the labours and sufferings, of two of them, namely, of Peter and Paul. And the history of the
former, even of these, is pursued no further than the time of his imprisonment by Herod, his miraculous deliverance out of prison, and the death of that monarch. The apostles having about that time
departed from Judea, and gone forth to carry the gospel into different countries, Luke quits their history, even that of Peter, who was then at too great a distance from him, and confines himself more
particularly to that of Paul, of the extraordinary circumstances attending whose conversion he has
given a most striking and interesting account. He records, however, some particulars of the history
of Stephen, the first martyr, of Philip, Barnabas, Silas, and some other apostolic men, who, though
not of the twelve, yet were endued with the same spirit, and successfully employed in the same
work, of evangelizing the world. But the history of Paul is pursued at a much greater length than
that of any other servant of Christ mentioned in this narrative; the author being his fellow-traveller
and attendant in most of his missions, journeys, and voyages, having even accompanied him when
he carried the collections, made in various places, to the saints in Judea, where he abode during the,~;oXstle's two years' imprisonment at Jerusalem  and Cesarea, and no doubt was present at his trials
676                                                             a




PREFACE TO THE ACTS OF THE APOSTLES.
before Felix and Festus, and heard the speeches which he has recorded in this history. And when the
apostle was sent a prisoner to Italy, Luke accompanied him in the voyage, and remained with him in
Rome till he was released.  Lastly, he was with the apostle also during his second imprisonment in the
same city; and, when his other assistants deserted him through fear, this excellent person abode with
him and ministered to him,2 Tim.iv. 11; duringwhich time it is probable he composedthis narrative. See
the preface to Luke's gospel. As a further proof that Luke did not intend this to be a complete history
of the Christian Church, we may observe, that he is silent concerning all the transactions of the church at
Jerusalem, after the dispersion of the apostles and the conversion of St. Paul; that he omits to record some of that apostle's journeys, as for instance that into Arabia, mentioned Gal. i. 17; several
of his voyages; his suffering shipwreck thrice, as mentioned in the second epistle to the Corinthians; and many of his other sufferings, spoken of in his epistles. Nor does he give us any account
of the propagation of the gospel and establishment of Christianity in Egypt, Babylonia, Parthia, or
in any other country where the Greek or Latin language was not spoken.
In this invaluable book, however, the gospel is fully confirmed, the true Christian doctrine set
forth, and the proper method of applying it to Jews, heathen, and believers, that is, to those who
are to be converted, and those who are converted, is shown: the hinderances of it in particular men,
in several kinds of men, in different ranks and nations, are manifested: the propagation of the gospel, and the grand revolution consequent thereon, among both Jews and heathen, are attested and displayed; as also the victory thereof, in spite of all opposition from all the power, malice, and wisdom
of the whole world; spreading from one chamber into temples, houses, streets, markets, fields, inns,
prisons, camps, courts, chariots, ships, villages, cities, islands; to Jews, heathen, magistrates, generals, soldiers, eunuchs, captives, slaves, women, children, sailors; to Athens, and at length to Rome.
It appears from all this, that, setting aside the consideration of its divine inspiration, this history of
the Acts of the Apostles, as a history of the first planting of the Christian religion in the world, is a
most valuable work, were it only on account of the variety and importance of the transactions recorded in it, and its certain authenticity; —the effect of the perfect integrity of the author, and the
thorough knowledge which he had of the facts that he relates, as being an eye-witness of at least
the greater part of them. But it is valuable, also, on account of the manner in which they are related: " For the circumstances of each transaction are selected with judgment, and told in a simplicity and elegance of language truly admirable. And the whole is comprised in a short, but
perspicuous narration, which cannot fail to give pleasure to every reader who is a judge of elegant
writing. Further, the Acts being a history of persons who travelled through the most civilized and
best-known provinces of the Roman empire, for the purpose of preaching the gospel, the historian
was naturally led to mention a variety of particulars relating to the geography of those countries, to
their political state at that time, to the persons who governed them, and to the manners of their inhabitants.  The learned, therefore, from the time of the publication of this history, have had an opportunity of examining all these particulars; and, on the most accurate investigation, they have found
them confirmed by the contemporary heathen writers of the best credit, whose writings still remain.
Nor is this all. In the Acts there are speeches recorded, said to have been pronounced by persons
of the highest character and rank; which are not, like the speeches in most other ancient histories,
the production of the historian's own imagination, but the real speeches of the persons to whom they
are attributed; such as the speeches delivered by the Apostle Peter on different occasions; by
Gamaliel, an eminent Jewish doctor; by the protomartyr, Stephen, when arraigned before the sanhedrim; by the Apostle Paul, in the synagogue of Antioch, and to the Lystrians, and to the senate
of the Areopagus at Athens, and to the sanhedrim: also, a letter of Claudius Lysias to the governor
Felix, and a speech of the orator Tertullus, in accusation of Paul before the same Felix; Paul's
answer to that accusation; Festus the governor's speech to King Agrippa, the chief captains, and
then principal men of Cesarea, assembled to hear Paul; Paul's defence, pronounced in the hearing of that august assembly: in all which, the characters, and sentiments, and style of the different
speakers are so distinctly marked, that no one who reads them, and is capable to judge of such
matters, can doubt of their being genuine. These circumstances united form a convincing proof that
the history of the Acts was written, as it professeth to be, by a person who was present at most of
the transactions which he hath recorded. And with respect to such of the speeches as he had not
an opportunity of hearing, they may have been made known to him by those who heard them, or by
a                                                             67~




PREFACE TO THE ACTS OF THE APOSTLES.
inspiration. However, not to insist on this, Luke's history of the Acts of the Apostles contains more
internal marks of authenticity than any ancient heathen history extant. So that, considering it merely
as a human composition, it is by far the most valuable ancient monument of the kind which the world
is at present in possession of."-Macknight.
As to the style of this work, which was originally composed in Greek, it is much purer than that
of the other canonical writers;'and it is observable that Luke, who was much better acquainted with
the Greek than the Hebrew language, always, in his quotations from the Old Testament, makes use
of the Septuagint version. "Luke," says Mr. Blackwall, in his Sacred Classics, "is pure, copious,
and flowing in his language, and has a wonderful and most entertaining variety of select circumstances in his narration. Both in his gospel and apostolical acts he is accurate and neat, clear and
flowing, with a natural and easy grace; his style is admirably accommodated to the design of history. The narrative of the Acts is perspicuous and noble; the discourses inserted emphatical,
eloquent, and sublime. He is justly applauded for his politeness and elegance by some critics, who
seem to magnify him in order to depreciate the rest of the evangelists, when yet it is plain he has
as many Hebraisms and peculiarities as any one of them."
678                                                         a




THE
ACTS OF THE APOSTLES.
CHAPTER I.
in this chapter, (1,) Luke connects this history with his gospel by a more particular account of the ascension of Christ than
he had there given, 1-11. (2,) Speaks of the return of the disciples to Jerusalem, of their being assembled together, and
employed in social prayer, 12-14. (3,) Represents Peter as relating the history of Judas's wickedness and ruin, in consequence of which Matthias is chosen by lot to be an apostle in his stead, 15-26.
A. M. 4037. THE * former treatise have I made, given commandments unto the apos- A. M. 4037.
0 a Theophilus, of all that Jesus  ties whom he had chosen:
began both to do and teach,                        3 d To whom  also he showed himself alive
2 b Until the day in which he was taken up, after his passion, by many infallible proofs,
after that he through the Holy Ghost c had  being seen of them  forty days, and speaking
* Ascension Day, epistle, verse 1 to verse 12.-a Luke i. 3.   c Matt. xxviii. 29; Mark xvi. 15; John xx. 21; Chap. x. 41, 42.
Mark xvi. 19; Luke ix. 51; xxiv. 51; Verse 9; 1 Timothy  dMark xvi. 14; Luke xxiv. 36; John xx. 19, 20; xxi. 1, 14;
iii. 16.                                          1 Cor. xv. 5.
NOTES ON CHAPTER 1.                  ance on earth, to the last period of his abode upon
Versesl-3. Theformertreatise haveIImade,&c. it; including also an account both of his life and
-The treatise here referred to is undoubtedly the  doctrine; after that he through the Holy Ghostgospel, which was written by Luke, and dedicated  With which, as man, he was endowed without meaby him to Theophilus. See note on Luke i. 1, 2. sure, to qualify him for the important offices he had
That treatise ends, and this begins, in that important to sustain, and the work he had to perform, in order
season, which reached from  the resurrection of  to the redemption and salvation of mankind; had
Christ to his ascension; this describing the acts of  given commandments to-Greek, evreLaaesvor, had
the Holy Ghost, (by the apostles,) as that does the  solemnly charged; the apostles whom he had chosen
acts of Jesus Christ; of all that Jesus began both to  -To be the prime ministers of his kingdom, and
do and to teach-That is, of all things, in a summary  the chief instruments of extending it in the world.
manner, or of the most considerable things which  To whom also-In order to fit them more completely
Jesus did and taught from  the beginning of his  for the discharge of their important office, and to
ministry. The reader will readily allow, that all, enable them to bear witness to his resurrection from
in this verse, cannot mean every single one of the  their own certain knowledge of its being a fact; he
miracles and sermons which Jesus wrought and  showed himself alive, after his passion, by many
preached. For to suppose Luke asserted that, would  infallible proofs-Proofs that amounted to a demonbe to make him contradict the testimony of John. stration, and could not possibly deceive them; for,
See his gospel, chap. xx. 30, 31; xxi. 25. By all, "by speaking to, by walking, and by eating with
here, we must understand, only all that was neces- them, he gave them a certain indication that he lived;
sary or expedient to be related, in order to establish  his being seen and handled by them was a sure evithe divine mission of Christ, to convince mankind  dence that he had a true and natural body; and his
thereof, and to awaken their minds to a deep sense  permitting Thomas to view the scars of his feet and
of the importance of it, in order to their salvation, hands, and put his hand into his side, was a certain
that it might be duly improved, and so answer its in- token that the body, which was raised, was the
tended end upon them.  Until the day in which he  same that was crucified and pierced by the soldier's
was taken up-This implies, that Luke considered  lance."  Being seen of them forty days-That is,
himself as having given, in his former treatise, an  many times during that space. He continued on
account of the manner in which Christ had opened  earth forty days after he rose, and in the several inthe gospel, and confirmed it, from his first appear- terviews which he had with his disciples during that
a                                                                6793




Luke rehearses hisformer history         THE ACTS.                    of the ascension of Christ.
A. M. 4037. of the things pertaining to the king-   5 gFor John truly baptized with A. M. 4037.
A. D, 33.                                                                              A. D. 33.
dom of God:                            water; h but ye shall be baptized
4 e And'being assembled together with thenz, with the Holy Ghost not many days hence.
commanded them  that they should not depart  6 When they therefore were come together,
from  Jerusalem, but wait for the promise of  they asked of him, saying, i Lord, wilt thou at
the Father, f which, saith he, ye have heard  this time k restore again the kingdom  to Israel?
of mne.                                           7 And he said unto them, 1It is not for you
e Luke xxiv. 43, 49. —l Or, eating together with them.   i Joel iii. 18; Chap. ii. 4; xi. 15.  i Matt. xxiv. 3.  k Isa.
f Luke xxiv. 49; John xiv. 16, 26, 27; xv. 26; xvi. 7; Chap. i. 26; Dan. vii. 27; Am. ix. 11 l-1 Matt. xxiv. 36; Mark xiii.
ii. 33.  g Matt. iii. 11; Chap. xi. 16; xix. 4.  32; 1 Thess. v. 1.
period, he gave them convincing proofs of his resur- xliv. 26: but Christ can do more than any of his
rection; and speaking of the things pertaining to the ministers. It is an honour to them to be employed
kingdom of God-Discoursing to them from time to  in dispensing the means of grace, but it is his prerotime concerning that divine kingdom, or dispensation  gative to give the Spirit of grace. Now this gift of the
of religion, which he was going to erect in the World  Holy Ghost, thus promised, thus prophesied of, thus
by their ministry. He discoursed to them, doubt- waited for, is that which the apostles received ten
less, "of teaching the doctrine of this kingdom to all days after, namely, at the approaching pentecost, as is
nations, and receiving them into it by baptism who  recorded in the next chapter. Several other scripbelieved and professed to own it; of the benefits tures speak of the gift of the Holy Ghost to ordinary
which were promised to them who cordiallybelieved  believers; this speaks of that particular power which,
their doctrine; and the condemnation which be- by the Holy Ghost, the first preachers of the gospel,
longed to them who would not believe it; of the i and planters of the church, were endowed with,
encouragements and assistances he would afford  enabling them  infallibly to relate to that age, and
them in the propagation of it by his continual pre- J record to posterity, the doctrine of Christ, and the
*0ence with them, and the assistance of his Spirit; proofs of it: so that by virtue of this promise, and
and by the miracles by which their doctrine should  the performance of it, we receive the New Testabe confirmed by them and others who believed it." —  ment as of divine inspiration, and venture our souls
Whitby.                       ~                  upon it.
Verses 4, 5. Being assembled together with them    Verses 6-8. When they, therefore, were come
— Namely, at Jerusalem, to which place they had  together-That is, after he had led them out of the
gone to prepare themselves for the feast of pentecost, town to the mount of Olives, and was come to that
or rather, in obedience to Christ's command, who, part of the mountain which was above Bethany,
after he had met them  in Galilee, had appointed  (see Luke xxiv. 50,) being full of expectation, that
them to meet him there, that he might spend his last he had brought them thither with a view to some
days on earth in that once holy city, doing this last remarkable transaction; they asked him, Lord, wilt
honour to the place where God had chosen t5 dwell, thou at this time restore again the kingdom  to
and where the most solemn ordinances of his wor- Israel? —Wilt thou now break the Roman yoke
ship had been administered. He commanded that from off our necks, and immediately erect the kingthey should wait for the promise of the Father-  dom of the Messiah?  Their minds were still full
That is, for the accomplishment of the promise  of a temporal kingdom to be erected by Christ, in
made by the Father, to send his Holy Spirit upon  which the Jews should have dominion over all nathe disciples of the Messiah. See note on Luke j tions; and "they seem to have expected, that when
xxiv. 49.  Which, saith he, ye have heard of me — the Spirit was in so extraordinary a manner poured
Often and lately. See John xiv. 26; xv. 26; xvi. 7. out, and the world, according to Christ's prediction,
For John baptized with water only, when he was (John xvi. 8,) convinced of sin, of righteousness,
sent to call men to repentance; but ye shall be bap- and of judgment, the whole nation of the Jews
tized with the Holy Ghost-There is a nobler bap- would own him for their Messiah, and not only
tism prepared for you, and which you shall receive  shake off its subjection to the Romans, but itself
from me, to fuirnish you for the great work to which  rise to very extensive, and, perhaps, universal doI have commissioned you, of preaching repentance  minion. The word arrocaeOt-avetg, [here rendered
and remission of sins in my name; and which bap- wilt thou restore,] intimates the shattered and weaktlsm you shall receive not many dayshence-Hedoes ened state in which Israel now was. And I cannot
not tell them how many, because he would have them  but think," says Dr. Doddridge, " our Lord's anto keep themselves every day in a state of mind fit swer may intimate, it should at length be restored,
to receive it, a disposition of humility, desire, and  though not immediately, or with all the circumexpectation of the blessing. It was a great honour  stances they imagined."  And he-Waving a direct
which Christ did John now, in not only quoting his answer to this curious question, and leaving it to the
words, but making this great blessing of the Spirit, Spirit of truth and wisdom, which was shortly to be
soon to be given, to be the accomplishment of them   given, toiven, to'rectify the mistaken notions on which they
Thus he confirmed the word of his servants, Isa.> proceeded in it; said, It is notfor you, &c. —It wilt
680                                                               a




Jesus Christ, in the presence of        CHAPTER I.               his apostles, ascends to heaven.
A. M. 4037. to. know the times or the seasons a cloud received him  out of their A.M. 4037.
A. D 33. which the Father hath put in his sight.                                      A.D. 33.
own power.                                       10 ~ And while they looked steadfastly to8 m But ye shall receive 2power n after that ward heaven as he went up, behold, two men
the Holy Ghost is come upon you: and 0 ye  stood by them r in white apparel;
shall be witnesses unto me, both in Jerusalem,   11 Which also said, sYe men of Galilee,
and in all Judea, and in Samaria, and unto the  why stand ye gazing up into heaven?  this
uttermost part of the earth.                    same Jesus which is taken up from you into
9 P And when he had spoken these things, heaven, tshall so come in like manner as ye
while they beheld, q he was taken up; and  have seen him go into heaven.
m Chap. ii. 1, 4.- 2 Or, the power of the Holy Ghost coming   rMatt. xxviii. 3; Mark xvi. 5; Luke xxiv. 4; John xx. 12,
upon you.-n Luke xxiv. 49.-  Luke xxiv. 48; John xv. 27; Chap. x. 3, 30. —— s Chap. ii. 7; xiii. 31.  t Dan. vii. 13;
Verse 22; Chap. ii. 32.-P Luke xxiv. 51; John vi. 62. Matt. xxiv. 30; Mark xiii. 26; Luke xxi. 27; John xiv. 3;
q Verse 2.                                      1 Thess. i. 10; iv. 16; 2 Thess. i. 10; Rev. i. 7.
not be of any use to you, in your work; to know the not see him in heaven while they continued on earth,
times or the seasons-Of the restoration of the king- he granted them the favour of seeing him go up todom to Israel. Besides, this is one of the things ward heaven, and of having their eyes fixed upon
which the Father hath thought fit to conceal from  him with so much care and intention of mind, that
mortals, in the abyss of his own omniscience. This they could not be deceived. Observe, reader, our
only is of importance for you to know, that you shall Lord ascended into heaven from the mount of Olives,
receive power-Fortitude, strength, and ability; after at or near the place where he had been apprehended
that the Holy Ghost is come upon you-In his various and bound, and from whence he had been led away
gifts and graces; and by these aids ye shall be wit- like a felon to be tried for his life, insulted, scourged,
nesses unto me-Both by word and deed, by preach- and condemned to crucifixion! He now goes off in
ing and suffering, and by various miracles, which  triumph from the same mountain, into a place anA
you shall be enabled to perform; both in Jerusalem  state worthy of his innocence and dignity. AnZ
and in all Judea, &c.-lst, You must begin at Jeru- while they looked steadfastly toward heaven-That
salem, where the Holy Spirit shall be poured out is, continued with their eyes fixed the way that he
upon you in his extraordinary gifts, in the presence  was gone; as he went up-In his triumphant ascent;
of multitudes of its inhabitants, and of strangers behold two men-Two angels in the form of men;
assembled there to celebrate the feast of pentecost; stood by them-Unexpectedly. Though they had
where you shall be enabled to do many miracles, and  assumed the form and garb of men, they were, by
where many will receive your testimony, and they  the majesty and splendour of their appearance,
that do not will be left without excuse. 2d, Your known of the apostles to be angels. And, indeed, as
light shall from thence shine through all Judea; his resurrection had been honoured with the appearwhere before you laboured in vain. 3d, Thence you  ance of angels, it was natural to think that his asshall proceed to Samaria, though at your first mission  cension into heaven would be so likewise; in white
you were forbidden to preach in any of the cities of  apparel-Emblematical of their holiness and happithe Samaritans. 4th, Your usefulness shall not be  ness; which also said, Ye men of Galilee-So they
confined to these countries, but shall be extended to  call them, to put them in mind of the meanness of
the utmost part of the earth, and you shall be bless- their original condition: Christ had put a great hoings to the whole world.                        nour upon them, in making them his ambassadors;
Verses 9-11. And when he had spoken these  but they must remember they are men of Galilee,
things-Had given them these instructions; while  illiterate and despised by the wise and learned of the
they beheld-And had their eyes fixed upon him, world. Why stand ye here, gazing up into heaven
with great earnestness and high expectation of some  -With so much surprise and amazement? It seems,
extraordinary event, consequent on this solemn pre- they looked up steadfastly after he was gone out of
paration, and while they were receiving his blessing, sight, expecting, perhaps, to see him come down
(Luke xxiv. 51,) he was taken up-Was lifted up  again immediately. This same Jesus, which is taken
from the ground, in a miraculous manner, gradually  up into heaven-Who is gone to that world from
rising higher and higher, till at length a cloud-Con- whence he came, and in which he is to make his
ducted probably by the ministry of angels; received  final abode; shall so come as you have seen him go
him out of their sight-That is, covered him about, into heaven-He shall come in like manner, that is,
and carried him into heaven; not in a sudden, but visible, in a cloud, in his own person, with the same
leisurely manner, that they might behold him de- body, and with such majesty and glory as you have
parting, and see the proof of his having come down  now seen him ascend with. "The angels spake of his
from heaven. He did not grant his disciples the  coming to judge the world at the last day, a descripprivilege of seeing him come out of the grave, be- tion of which Jesus had given in his lifetime, saying,
cause they Inight see him after he was risen, which  (Matt. xvi. 27,) The Son of man shall come in the
would be a satisfaction sufficient; but as they could  glory of his Father, &c. We may therefore infer
a                                                               681




The apostles continue in prayer         THE ACTS.                and supplication at Jerusalem.
A. M. 4037.  12 ~a  Then returned they unto Je- Zelotes, and a Judas the brother. of A. M. 4037.
A. D. 33.                                                                             A. D. 33.
D 33- rusalem, from the mount called Olivet, James.
which is from Jerusalem 3 a sabbath day's jour-   14 b These all continued with one accord in
ney.                                            prayer and supplication, with c the women, and
13 And when they were come in, they went Mary the mother of Jesus, and with d his brethren.
up x into an upper room, where abode both   15 ~'And in those days Peter stood up in
Y Peter, and James, and John, and Andrew, the midst of the disciples, and said, (the numPhilip, and Thomas, Bartholomew, and Mat- ber e of the names together were about a hunthew, James the son of Alpheus, and Z Simon  dred and twenty,)
u Luke xxiv. 52.  3 Or, about a mile.-x Ch. ix. 37, 39; xx. 8. c Luke xxiii. 49, 55; xxiv. 10.-d Matt. xiii. 55.  * St. MatY Matt. x. 2-4. —z Luke vi. 15.-a Jude 1.  b Ch. ii. 1, 46.    thias's Day, epistle, verse 15 to the end.,e Rev. iii. 4.
that the cloud whereon he now ascended, being like  Son of God, will view their deliverer, and look back
that in which he is to come again, was more bright on his stupendous undertaking with high ravishand pure than the clearest lambent flame; for it was ment, while they are feasting without interruption
the glory of the Father, that is, the shechinah, or on its sweet fruits, ever growing more delicious.
visible symbol of the divine presence, which ap- The rest of the members likewise of the city of God
peared to the patriarchs in ancient times; which  will contemplate it with perpetual pleasure, as the
filled the temple at its dedication, (2 Chron. vii. 3,) happy means of recovering their kindred that were
and which, in its greatest splendour, cannot be be- lost; and, it may be, as the grand confirmation of
held with mortal eyes, and so, for that reason, is the whole rational system, in their subjection to him
called the light inaccessible, in which God dwells, who liveth and reigneth for ever, and whose favour
1 Tim. vi. 16. It was on this occasion, probably, is better than life."-Macknight.
that our Lord's body was changed, acquiring the    Verse 12. Then returned they unto Jerusalemglories of immortality, perhaps, in the view of his According to their Master's appointment, having first
idisciples; for flesh and blood, such as he rose with, worshipped him, Luke xxiv. 52. Here they were in
Cannot inherit the kingdom of God. Accordingly, the midst of enemies; but it seems, though immethe body which he now has is called a glorious diately after Christ's resurrection they were watched,
body, and declared to be of the same nature with  and were in fear of the Jews, yet after it was known
that which the saints shall have: after their resurrec- that they were gone into Galilee, no notice was taken
tion, Phil. iii. 21. Wherefore, though the Scripture  of their return to the city, nor any further search
is silent as to the time when this change passed  made for them. In Jerusalem they employed themupon Christ's body, we must suppose that it hap- selves in a daily course of public and private devopened either immediately before his ascension, or in  tion, rejoicing in what they had seen and heard, and
the time of it, or soon after it. As he ascended up  firmly believing some extraordinary event was at
into the skies, the flaming cloud which surrounded  hand, whereby they should be more fully qualified
him, leaving a tract of light behind it, marked his for the great work assigned them; which, whatever
passage through the air, but gradually lost its mag- the hazard of it might be, they were firmly deternitude in the eyes of them who stood below, till, mined to undertake and prosecute.
soaring high, he and it vanished out of their sight.  Verses 13, 14. fWhen they weire come, they went
" In this illustrious manner did the Saviour depart, up into an upper room-Where they usually held
after having finished the grand work which he came  their meetings. The upper rooms, so frequently
down upon earth to execute; a work which God  mentioned in Scripture, were chambers in the highhimself, in the remotest eternity, contemplated with  est part of the houses, set apart by the Jews for pripleasure; which angels anciently with joy described  vate prayer. These, on account of their being so
as to happen; and which, through all eternity to  retired and convenient, the apostles now used for all
come, shall, at periods the most immensely distant the offices of religion. Here all the eleven were
from the time of its execution, be looked back upon  assembled, who all continued with one accord in
with inexpressible delight by every inhabitant of  prayer and supplication-And that with great inheaven. For though the little affairs of time may  tenseness and ardour of soul; with the womenvanish altogether and be lost, when they are re- Who were formerly mentioned as attending the
moved far back by the endless progression of dura- cross of their Lord, and being early at the sepulchre
tion, this object is such, that no distance, however on the day in which he arose; and Mary the mother
great, can lessen it. The kingdom of God is erected  of Jesus-Mentioned here the last time in the Scripupon the incarnation and sufferings of the Son of tures; and with his brethren-His near kinsmen,
God, the kingdom and city of God comprehending  who for some time did not believe; probably not till
all the virtuous beings that are in the universe, made  near, or even after, the time of his death.
nappy by goodness and love; and therefore none of    Verse 15. In those days-While they were waitthem can ever forget the foundation on which their ing for the promise of the Spirit; Peter stood up in
happiness stands firmly established. In particular, the midst of the disciples-Probably being under a
the human species, recovered by this labour of the  peculiar divine influence on this occasion   The
682                                                                a




Peter rehearses the wickedness          CHAPTER I.                  and ruin of Judas Iscartot.
A. M. 4037.  16 Men and brethren, this scrip- he burst asunder in the midst, and A.M. 4037.
A. D. 33.                                                                             A. D. 33.
ture  must needs have  been  ful- all his bowels gushed out.
filled, f which the Holy Ghost by the mouth 19 And it was known unto all the dwellers
of David  spake.before  concerning  Judas, at Jerusalem; insomuch as that field is called
g which was guide to them that took Jesus.    in their proper tongue, Aceldama, that is to say,
17 For h he was numbered with us, and  The field of blood.
had obtained part of i this ministry.            20 For it is written in the book of Psalms, m Let
18 k Now this man purchased a field with  his habitation be desolate, and let no man dwell
lthe reward of iniquity; and falling headlong, therein: and, nHis 4bishopric let another take.
f Psa. xli. 9; John xiii. 18.- g Luke xxii. 47; John xviii. 3.  k Matthew xxvii. 5, 7, 8.  1 Matthew xxvi. 15; 2 Peter
h Matt. x. 4; Luke vi. 16.-' Verse 25; Chap. xii. 25; xx. 24; ii. 15.-    Psalm Ixix. 25. —— n Psalm cix. 8. —  Or, office,
xxi. 19.                                        or, charge.
number of the names, or persons, together-That is, before, by the mouth of David, must necessarily
who were together in the upper room; were a hun- have been fulfilled concerning Judas, &c.; and to
dred and twenty-It seems the greater part of the have explained them as if the apostle had said,' That
five hundred to whom Christ had appeared (see 1 vengeance which David foretold, as to be executed
Cor. xv. 6) continued in Galilee during this interval on his enemies, must much more fall on Judas,
between the feast of the passover and that of pente- whose perfidious and cruel attack on Christ himself
cost. Dr. Lightfoot reckons that the eleven apos- rendered him so much more criminal.' But it is
tles, the seventy disciples, and about thirty-nine  certain, the order of the Greek words will not namore, all of Christ's own kindred, country, and  turally admit this interpretation. I therefore concompany, made up this one hundred and twenty; clude that, while David prophesied of the calamities
and that these were a sort of synod, or congrega- which should befall hlls persecutors, it was revealed
tion of ministers, a standing presbytery, (chap. iv. to him by the Holy Spirit, that the enemies an(d
23,) to whom none of the rest durst join themselves, murderers of the Messiah should inherit those cursed
chap. v. 13; and that they continued together till in all their terror, and be yet more miserable than
the persecution at Stephen's death dispersed them  the persons on whom they were more immediately
all but the apostles, chap. viii. 1. But he thinks that, to fall. This fact I take to be asserted in these
besides these, there were many hundreds, if not words, as what was revealed by the same Spirit to
thousands, in Jerusalem at this time who believed; the Apostle Peter:" an interpretation "which may
and indeed we read of many who believed on him  serve as akey to many other passages of the New
there, but durst not confess him. Here was the be- Testament."
ginning of the Christian Church; this one hundred   Verses 18-20. This man purchased afield with the
and twenty was the grain of mustard-seed that was reward of iniquity-That is, a field was purchased
to grow into a tree, the leaven that was to leaven the  therewith: for that reward, being restored by him to
whole lump.                                     the chief priests, had been paid by them for the purVerses 16, 17. Men and brethren-Though our chase of a field, which, in some sense, he might be
Lord never addressed the people thus, (perhaps be- said to have purchased, having supplied the money
cause it would have implied an equality not suitable  that paid for it. See note on Matt. xxvii. 3-10, where
to the dignity of his character,) yet the apostles fre- the next clause also, namely, his falling headlong,
quently did, when they spoke to Jews or Christians, and bursting asunder, (in consequence, probably,
but never when speaking to the Gentiles. This im- of the rope breaking wherewith he hanged himself,)
plies, that they recognised a two-fold relation to  so that his bowels gushed out, is explained at large.
their own countrffiaen,," as men of the same nature, It is justly observed by Dr. Doddridge, that an acdescended from Adam;. and as brethren of the same  tion is sometimes said in Scripture to be done by a
favoured family, as descended from Abraham."- person who was the occasion of doing it. See Gen.
Scott.  This scripture must needs have been ful- xlii. 38; Exod. xxiii. 8; Rom. xiv. 15; 1 Cor. vii.
filled —Two prophecies are afterward quoted for 16; 1 Tim. iv. 16. And it was known to all the
this purpose, verse 20, from Psalm lxix. 25, and cix. dwellers at.erusalem-The fact was public and no
8; (on which passages see the notes;) and it has been  torious, and, the circumstance being extraordinary,
matter of much debate, whether they do, in their it was so much noticed as to become the subject oi
original sense, refer to Judas or to the enemies of general conversation; insomuch as that fieldDavid. It is certain the sixty-ninth Psalm is not to  Which was so purchased; is called in their proper
be confined to Judas; for Paul (Rom. xi. 9, 10) has tongue, (Chaldaio-Syriac,) Aceldama, the field of
quoted the 22d and 23d verses of -it as applicable to  blood —As being bought with money which was, in
the unbelieving Jews in general: and "there are so  more senses than one, the price of blood; having
many passages in both these psalms more applicable been the cursed hire for which Judas sold the blood
to David than to Christ, that I was very inclinable,"  of his Master, and, in effect, his own. We must
says Dr. Doddridge, "to render the words before us either suppose that Luke added the expression, that
thus: The scripture which  the Holy Ghost spake  is, the field of blood, to the words of Peter, for the
a                                                              683




The apostles proceed to choose          THE ACTS.                        one in place of Judas
A. M. 4037.  21 Wherefore of these men which  r Barsabas, who was surnamed Jus- A.M. 4037.
A.. 33. have companied with us, all the time  tus, and Matthias.
that the Lord Jesus went in and out among us,  24 And they prayed, and said, Thou, Lord.
22   Beginning from  the baptism  of John, 8 which knowest the hearts of all menl show
unto that same day that P he was taken up  whether of these two thou hast chosen.
from  us, must one be ordained q to be a wit-  25 t That he may take part of this ministry
ness with us of his resurrection.               and apostleship, from which Judas by transgres23 And they appointed two, Joseph called  sion fell, that he might go to his own place.
oMark i. 1. —p Verse 9.-q John xv. 27; Verse 8; Chap. s 1 Samuel xvi. 7; 1 Chron. xxviii. 9, xxix. 17; Jer. xi. 20;
iv. 33. —r Chap. xv. 22.              xvii. 10; Chap. xv. 8; Rev. ii. 23.  t Verse 17.
use of Theophilus and other readers who did not stances of every one's life; show whether of these two
understand the language of Palestine, or that the  thou hast chosen-They do not say, which of the
whole verse is to be considered as Luke's words, seventy, for in the opinion of all present, none could
and to be read in a parenthesis. It may not be im- stand in competition with these; but, which of these
proper to observe here, that Aringhius (in his Rom. two, for they were persuaded Christ would appoint
Subterran., p. 436) mentions a funeral inscription  one of thein, and it was determined to acquiesce endug up in the Via Nomentana, in Italy, by which it tirely in his choice. It is fit God should choose his
appears that the fate of Judas became a proverbial own servants, and so far as, by the disposals of his
form of cursing. F or it is writteA in the book of providence, the gifts of his Spirit, or in any other
Psalms-See note on verse 16.                    way, he shows whom he hath chosen, or what he
Verses 21-23. Wherefore of these men which have  hath chosen for us, we ought readily to comply with
comnpanied with us-Who have associated and con- him, and to be perfectly satisfied. It is a comfort to us
versed intimately with us, and attended all the time  to be assured, in all our prayers for the welfare of
{at the Lord Jesus went in and out, &c. That is, the church and its ministers, that the God we pray
exercised his ministry among us, and presided over to knows the hearts of all men, and hath theml not.us, and so can testify of all he did and said; begin- only under his eye, but in his hand, and can turn
ning from the baptism of John-When he first en- them which way soever he will; can make them fit
tered on his ministry; unto that same day that he was for his purpose if he do not find them so, by giving
taken up-Into heaven; must one be ordained to be them another spirit. That he may take part of this
a witness-To make up the number twelve, the num- ministry-The ministry of the gospel, the apostleber first chosen by Christ, answering to the twelve  ship; may join with us in the work of serving Christ
tribes o*srael. They might reasonably suppose that and his church; and glorifying God in saving the
that' number of the apostles, appointed by Christ, souls of men, and may share with us in the honour
should be kept up; to be a witness with us of his re- and happiness thereof; fromn which Judas by transsurrection —That great and fundamental fact upon  gression fell, that he might go to his own placewhich the proof of his being the Messiah evidently  His own, that is, says Grotius, " qui ipsi melius conrests, and of the circumstances which preceded and  veniebat quam apostolica functio," which was more
followed it. And they appointed two-It is impossi- suitable for him than the apostolic office. The exble, as well as quite unnecessary, that we should, at pression evidently means a place worthy of him, and
this distance of time, be able to assign a reason why  which he had deserved by his sin. Hence some
the two that are afterward mentioned, and no more, manuscripts, instead of ltdov, his own, read dcalov.
were proposed as candidates. Perhaps a longer and  just; that he might go to his just or proper place, a
more intimate acquaintance with our Lord than the  place agreeable to his actions, and therefore assigned
other disciples present had enjoyed, might entitle  him by the righteous judgment of God; namely, a
them to a preference on this occasion. Joseph called  place of punishment in hell. But it is objected, that
Barsabas-Some manuscripts read, Barnabas, but it belonged not to Peter to pass sentence on Judas,
Dr. Benson seems to have assigned solid reasons for or to affirm any thing of God's secret counsels, such
concluding this was not Barnabas the Cyprian, (Acts as Judas's being consigned to future punishment.
iv. 36,) of whom we read so often in this history, " This," says Dr. Whitby, " is wonderful; that when
whose name was also Joses, or Joseph, (which are  Christ had pronounced him a devil; (John vi. 71;)
both the same,) but rather the Joseph mentioned  a son of perdition; (John xvii. 12;) and declared
Matt. xxvii. 56; and Mark vi. 3; the son of Cleophas, that it had been better for himn that he had never
or Alpheus, and brother to, at least, two of the apos- been born; (Matt. xxvi. 24;) it should be thought a
ties, James the Less, and Jude.                I diving into God's secrets, to say he went into a place
Verses 24, 25. And they prayed-With great seri- prepared for, or due to, such miscreants. Moreover,
ousness and solemnity, and in faith, persuaded their' doth not our Saviour say, this fall of the son of perprayerwould be answered; Thou, Lord, which know- I dition was foretold in the Scripture? John xvii. 12.
est the hearts of all men-With all the counsels, Does not Peter here apply those Scriptures to him,
the designs, and desires thereof, with every secret I which foretel the most dreadful things? And does
sentiment of the soul, and all the future circum- l not Luke show the dreadful issue of his iniquity upon
684                                                               a




The lot falls                                CHAPTER II.                                  upon Matthias.
A. M. 4037.  26 And they gave forth their lots;  he was numbered  with  the eleven A. M. 4037.
A. D. 3. and the lot fell upon Matthias; and  apostles.                                           A. D. 33.
his body?  And after all this, might he not say, he  the man whom the Lord had chosen to the apostlewent to a place proper for him? Whosoever betrays  ship.  The honour God had conferred on inquiries
an Israelite into the hands of the Gentiles, say the  by lot, (Josh. vii. 14, 15; 1 Sam. x. 20, 21,) and the
Jews, hath no part in the world to come; how much  custom of fixing the offices of the priests in the temless he who betrays the Messiah, the king of Israel,  ple, while in waiting there, by lot, (1 Chron. xxiv. 5;
into the hands of the Gentiles, or of his enemies?  Luke i. 9,) might lead them  to take this method of
Matt. xx. 19; and xxvi.'24."                           knowing the will of God.  Here, therefore, comVerse 26. And they gaveforth their lots-That is, menced in the Christian Church the proper use of
saith Grotius, they put two lots into two urns, the one  the lot, whereby a matter of importance, which cancontaining the two names of Joseph. and Matthias,  not be determined by any ordinary method, is comthe other a blank and the word apostle: and then  mitted to the divine decision. And he was numbered
drawing forth the name of Joseph and the blank,  with the eleven apostles-The rest of the apostles
they knew that the lot containing the name of an  gave him the right hand of fellowship, so that for the
apostle belonged to Matthias. This being in answer  future he made the twelfth of that venerable society
to their prayers, they concluded that Matthias was  of men.
CHAPTER II.
Here (1,) The day of pentecost being come, and the apostles and other disciples assembled, the Holy Spirzt descends on tnem,with the sound as of a mighty wind, and cloven or distinct tongues, as of fire, rest upon each of them, an emblem of the gift of
tolngues now conferred on them, 1-4. (2,) Multitudes of people, now collected at Jerusalem from different countries, come
together on the occasion, and are astonished to hear the apostles, whom they understood to be Galileans, declare the works
of God in their respective languages, 5-12. (3,) Some deride, and are confuted by Peter, who shows that this was the
gffusion of the Spirit promised by Joel, and now bestowed in consequence of the death, resurrection, and ascension of Christj
13-36. (4,) By his sermon three thousand are convinced of the truth, converted to Christ, and united to the gospel church,
37-41. (5,) These converts continue steadfast in the faith, and are remarkable for their piety and mutual affection, thr.jgh
which, and the many miracles of the apostles, a further increase of the church is produced, 42-47.
A. M. 4037. AND* when  a the  day  of pente-lwere  all with  one  accord  in  one A.                    403a.
A. D. 33. A                         dw                         ln
cost  was  fully  come,  b they  place.
* Whitsunday, epistle, verse 1 to verse 12.    a Lev. xxiii. 15; Deut. xvi. 9; Chap. xx. 16.       C*. i. 14.
NOTES ON CHAPTER II.                      periods, it was fit that the incorporation of the ChrisVerse 1. When the day of Pentecost was fully  tian Church should be dated from the latter. As furcome-Of this feast, which had its name from 7revTr- ther reasons why it was peculiarly proper that this
KOr-7, pentecostee, (which signifies the fiftieth day,)  time should be chosen for effecting this wonderful
because it was celebrated fifty days after the passo-  miracle, it may be observed, 1st, That as great mulver, see notes on Lev. xxiii. 15, 16. As our Lord was  titudes of people were wont to assemble at Jerusalem
crucified at one of the great Jewish feasts, it was fit  at all the Jewish feasts, so it is probable that the pethat he should be glorified at another.  And this of  culiar solemnity of this feast, the general expectapentecost was chosen with peculiar propriety, as  tion of the Messiah that now prevailed among them,
next succeeding that of the passover, at which he  and the length of the days, as it was about the midsuffered; and also as it was celebrated in comme-  dle of summer, would bring greater numbers thither
moration of the giving of the law from mount Sinai,  on this occasion than usually attended at the festiand, as the first-fruits were then offered and anointed,  vals. This would make the miracle the more public,
Exod. xix. 1, 11; Lev. xxiii. 17. To these answered  and cause the fame of it to be spread the sooner and
the fuller discovery of the gospel on this occasion,  farther, which would contribute much to the propaand the anointing of the first-fruits of the Christian  gation of the gospel among all nations, and make
Church by the effusion of the Spirit.  At the penite-  way for greater regard to the apostles, when they
cost of Sinai, in the Old Testament, and the pente-  came to the countries where the people lived who
cost of Jerusalem, in the New, were the two grand  had been spectators of this great event, and upon remanifestations of God, the legal and the evangelical;  turning home, reported it to their friends and neighthe one from the mountain, and the other from hea-  bours. 2d, As this feast of pentecost happened on the
ven; the terrible, and the merciful one. And as the  first day of the week, by the effusion of the Holy
Jewish Church was constituted at the former of these  Spirit on this day, added to the resurrection of Christ
a~                                                                      685




Descent oJ the Holy Ghost,               THE ACTS.                       and the gift of tongues.
A. M. 4037. 2 And suddenly there came a sound  tongues like as of fire, and it sat upon A. M. 4037.
A.D. 33. from heaven, as of a rushing mighty  each of them.                            A. D 33.
wind, and c it filled all the house where they   4 And d they were all filled with the Holy
were sitting.                                    Ghost, and began e to speak with other tongues,
3 And there  appeared  unto  them   cloven  as the Spirit gave them utterance.
c Chap. iv. 31.-d* Chap. i. 5.-e Mark xvi. 17; Chap. x. 46; xix. 6; 1 Cor. xii. 10, 28, 30; xiii. 1; xiv. 2, &c.
taking place on it, still greater honour was put on the  upon mount Zion, the gospel church) and filled the
day, and it was more manifestly confirmed to be the  house where the apostles were assembled."  And
Christian sabbath, the day which the Lord had ap- there appeared unto them cloven-Or, as some render
pointed to be a standing memorial in his church of  6tajuept4oj/evat, distinct, tongues offire-That is, small
those tvqo wonderful events. This not only justifies flames, which is all that the phrase, tongues of fire,
us in observing that day, under the title of the Lord's means in the language of the Seventy. Probably,
day, but directs us, in observing it, to give God praise, however, those small flames were cloven, or divided,
particularly for those two great blessings.  They  either in that part of them which was next the heads
were all with one accord in one place-In what of those on whom they rested, as Dr. Hammond
place we are not told, whether in the temple, where  supposes; or, as most commentators think, and as
they attended at public times, (Luke xxiv. 53,) or seems much more probable, at the tip of them.
whether in their own upper room, where they met They were " bright flames," says Dr. Doddridge, " in
at other times; but it was at Jerusalem, because it a pyramidical form, which were so parted as to
had been the place which God had chosen to put his terminate in several points, and thereby to afford a
name there, and the prophets had foretold that from  proper emblem of the marvellous effects attending
thence the word of the Lord should go forth to all the appearance, by which they were endowed with
nations; (Isa. ii. 3; Mic. iv. 2;) and it was now the  a miraculous diversity of languages."  And it sat
place of the general rendezvous of all devout people, (eKaaOtae, not they sat,) upon each of them-That is,
where God had promised to meet and bless them; the fire, or one of these tongues, or flames, sat upon
and here, therefore, he meets them with this blessing  each: for it appears there were as many flames as
of blessings. It is probable that the ALL here men- there were persons, and they sat upon them  for
tioned, included the whole one hundred and twenty  some time, to show the constant residence of the
who were together when Matthias was chosen. The  Holy Ghost with them. The extraordinary gifts of
vord o/ioiv/za6ov, rendered with one accord, implies the Spirit were conferred sparingly of old, and but
that they were united in their views, intentions, and  at some times; but the disciples of Christ had these
affections, and that there was no discord or strife  gifts always with them; though the sign, we may
amon them, as there sometimes had been while  suppose, presently disappeared. By these appear.their master was with them. Doubtless, they were  ances resembling flaming fire, was probably signified,
also united in their desire and expectation of the bap- also, God's touching their tongues, as it were (totism of the Holy Ghost, the power from on high, gether with their hearts) with divine fire; his enawhich Christ had promised them; and in praying  bling themto speak with irresistible force and energy;
earnestly and importunately for it whenever they  his giving them such words as were active and penemet together, which it appears they were in the  trating, even as flaming fire.
habit of doing daily.                              Verse 4. They were all filled with the Holy Ghost
Verses 2, 3. And suddenly-That is, unexpectedly  -That is, all the one hundred and twenty, as apand in a moment, not gradually, as winds generally  pears from verse 1. At the time of this wonderful
rise; there came a sound from heaven-Not, as appearance, this whole company were abundantly
some have supposed, like a clap of thunder; but as replenished with both the gifts and graces of the
of a rushing mighty wind-A wind strong and vio- Holy Spirit, not only in order to their own salvation,
lent, coming not only with a loud noise, but with  but also and especially to qualify them to be Christ's
great force, as if it would bear down all before it; witnesses to mankind, both Jews and Gentiles, acthis was to signify the powerful influences and ope- cording to his promise, chap. i. 1, 8. They were
rations of the Spirit of God upoa the minds of men; filled with the graces of the Spirit, and were more
and itfilled all the house where they were sitting-  than ever under its sanctifying influences; were
As their doctrine was afterward to fill the whole now holy, and heavenly, and spiritual; more weaned
earth. "When Moses had finished all things re- from this world, and better acquainted with the
specting the tabernacle, a cloud covered the tent of other. They were more filled with the comforts of
the congregation, and the glory of the Lord filled  the Spirit, rejoiced more than ever in the love of
the tabernacle, Exod. xl. 34, 35; and when Solomon  Christ, and the hope of heaven, and in it all their
had finished building the temple, the cloud, fc., filled  griefs and fears were swallowed up. They were
the house of the Lord, 1'Kings viii. 10, 11. In like also, 2d, In proof of this, filled with the gifts of the
manner, when Isaiah saw the Lord sitting upon a  Holy Ghost, which is especially meant here: they
throne, high and lifted up, it is said, his train filled  were endued with miraculous powers for the furthe temple, Isa. vi. 1. But now the divine presence  therance of the gospel. It seems evident that not
had left the temple, and the glory of the Lord rested the twelve apostles only, but all the one hundred and
686                                                               a




Multitudes oJ diferent nattons          CHAPTER II.              are amazed at the work of God.
A M. 4037. 5 And there were dwelling at Jeru- the multitude came together, and A. M. 4037.
A. D. 33.                                                                              A. D. 33.
salem Jews, devout men, out of every  were 2 confounded, because that evenation under heaven.                             ry man heard them  speak in his own lan6 Now  Iwhen  this  was  noised  abroad, guage.
1 Gr. when this voice was made.                     2 Or, troubled in mind.
twenty disciples were endowed with the extraordi- in which the Old Testament was originally written,
nary gifts of the Holy Ghost at this time; all the  and the Greek, in which the New Testament was to
seventy disciples, who were apostolical men, and  be written. But that was not all: they were cormemployed in the same work, and all the rest that missioned to preach the gospel to every creature, to
were to preach the gospel; for it is said expressly, disciple all nations. But here an insuperable diffi(Eph. iv. 8, 11,) that when Christ ascended on high, culty meets them at the very threshold: how shall
(which refers to this here, verse 33,) he gave gifts  they be made acquainted with the several languages
unto men, not only some apostles, such were the  of the nations to which they are sent, so as to speak
twelve; but some prophets, and some evangelists, intelligibly to them all. It would be the work of the
many of the seventy disciples, itinerant preachers; life ofanyofthem tolearn their languages. Hence, to
and some pastors and teachers, settled in particular prove that Christ would give authority to preach to
churches, as we may suppose some of these after- the nations, he gives ability to his servants to preach
ward were. And began to speak with other tongues  to them in their own languages.  And it should
-To speak languages of which they had before  seem that this was, at least in part, the accomplishbeen entirely ignorant. For this miracle was not in ment of the promise which Christ made to his discithe ears of the hearers, as some have unaccountably  ples, John xiv. 12. Greater works than these shall
supposed, but in the mouths of the speakers. The  ye do, because Igo unto the Father; for this gift of
meaning is not, that one was enabled to speak one tongues may well be reckoned, all things considered,
language, and another another, as it was with the  a greater work than any of the miraculous cures
several families that were dispersed from Babel; which Christ wrought. It is observed by Dr. Lightbut every one was enabled to speak divers languages foot, that as the division of tongues at Babel once
as he should have occasion to use them. And we  introduced confusion, and was the means of casting
may suppose that they not only understood what o.ff the Gentiles from the knowledge of the true
they themselves said, but understood one another God; so now, there was a remedy provided by the
too, which the builders at Babel did not, Gen. xi. 7. gift of tongues at Zion, to bring the Gentiles out of
They did not speak now and then a word of another darkness into light, and to destroy the veil which had
tongue, or stammer out some broken sentences, but been spread over all nations.  And Archbishop
spoke each language which they spoke as readily, Tillotson thought it probable, if the conversion of
properly, and elegantly, as if it had been their infidels to Christianity were sincerely and vigorously
mother tongue: for whatever was produced by  attempted by men of honest and disinterested minds,
miracle was the best of the kind. They spake not God would, in an extraordinary way, countenance
from any previous thought, but as the Spirit gave  such attempts by giving all proper assistance, as he
them utterance-He furnished them with the mat- did to the first preachers of the gospel.
ter, as well as the language.  And this family,   Verses 5-13. And there were dwelling-Or sopraising God together with the tongues of all the journing; in Jerusalem, Jews —Now gathered from
world, was an earnest that the whole world should, in  all parts, by the peculiar providence of God; devout
due time, praise God in their various tongues. Now  -Greek, evuta6etc, pious men, from every nation uNobserve here, reader, lst, This was a very great and  der heaven-Should this be taken for an hyperbole,
stupendous miracle, a miracle upon men's minds: for we have other instances in Scripture of the like way
in the mind ideas are conceived, and words are  of speaking; as where we read of cities walled up
framed: a miracle, with regard to every individual, to heaven, Deut. i. 28; and of the dread of the Jews
and every language, thus communicated to that in- falling upon every nation under the whole heaven,
dividual, equal to that of giving speech to persons Deut. ii. 25. But, not to insist upon it, that the Jews
born deaf and dumb, concerning which, see the note  were then so numerous as to have spread through
on Matt. xv. 30. These disciples had not only never all countries, so that, as we read in Josephus, (Bell.,
learned any of these languages, but had never learned  ii. 16,) " there was not a people upon earth who had
any foreign tongue, which if they had done, the ac- not Jews inhabiting among them;" the expression
quisition of these might have been thereby facilitated. here can signify no more than that there were some
Nay, for aught that appears to the contrary, most of at Jerusalem, at that time, from all the several nathem had never so much as heard any of these lan- tions among whom the Jews were dispersed. Nowi
guages spoken, or had any idea of them. 2d, It was when this was noised abroad —When this strange
a peculiarly proper, needful, and useful miracle. report came to be circulated, as it presently was;
The language these disciples spoke was Syriac, or the multitude came together-From  all parts of
rather Chaldaio-Syriac, a dialect of the Hebrew; Jerusalem; and were confounded —Vere utterly
so that their being endued with this gift was neces- astonished; because that every man-Of this large
sary, even for their understanding both the Hebrew, and various assembly; heard one or other of them
a                                                               687




Peters discourse                        THE ACTS.                             to the multitude.
A. M. 4037. 7 And they were all amazed, and  speak in our tongues the wonderful A. M. 4037.
A. D. 33.                                                                             A. D. 33.
marvelled, saying one to another, Be- works of God.                           A
hold, are not all these which speak, f Galileans?   12 And they were all amazed, and were in
8 And how hear we every man in our own  doubt, saying one to another, What meaneth
tongue, wherein,we were born?                 this?
9 Parthians, and Medes, and Elamites, and   13 Others mocking, said, These men are full
the dwellers in Mesopotamia, and in Judea, of new wine.
and Cappadocia, in Pontus, and Asia,             14 ~[ But Peter, standing up with the eleven,
10 Phrygia, and Pamphylia, in Egypt, and  lifted up his voice, and said unto them, Ye men
in  the  parts of Libya  about Cyrene, and  of Judea, and all ye that dwell at Jerusalem,
strangers of Romne, Jews and proselytes,        be this known unto you, and hearken to my
11 Cretes and Arabians, we do hear them  words:
fChap. i. 11.
-As they addressed themselves by turns to people  -That is, the pious, or well disposed were; saying
of a different language; speak in his own language  one to another, What meaneth this?-What can
-The language he had known from a child. And  possibly be intended by this unaccountable appearthey marvelled-At this wonderful event; saying  ance; but others mocking-The unbelievers begin
one to another-As they conversed upon it; Behold'with mocking, thence proceed to cavilling, chap.
-How unaccountable is this! are not all these iv. 7; to threats, verse 17; to imprisoning, chap.
which speak, Galileans?-By birth and country? v. 18; to blows, verse 40; to slaughter, chap. vii. 58.
and how hear we every man-While they direct their These mockers appear to have been some of the
speech to so many different people, who are here  natives of Judea, and inhabitants of Jerusalem, (who
come together out of so many nations, speaking to  understood only the dialect of the country,) by the
each of us in our own tongue? Parthians, &c.-  apostles immediately directing their discourse to them
The reader, who is acquainted with ancient history, in the next verse. These men are full of new wineneeds little or no information respecting the nations Greek, 7yevIlc8, szoeet wine, as the word properly signihere mentioned. We may observe, however, that fies. There was no new wine, or must, so early in the
by the Elamites, the Persians are meant, and, by  year as pentecost; as Beza and many others have obthe dwellers in Mesopotamnia, Bishop Cumberland  served. Thus natural men are wont to ascribe superthinks the remainder of the Jews are intended, who  naturalthingstomerenaturalcauses; and many times
had been carried captive into Assyria, first by Ti- as impudently and unskilfully as in the present case.
glath-Pileser, (2 Kings xv. 29,) and afterward by  We are informed by Plutarch, that the ancients had
Shalmaneser, and placed in the cities of the Medes, ways of preserving their wine sweet a great while,
2. Kings xvii. 6. And in.Judea-The dialect of and such wines are known to be very intoxicating.
which greatly differed from that of Galilee: Asia-    Verses 14, 15. But Peter, standing vtp with the
The country strictly so called, Asia Minor: stran- eleven —Who were then in company with him, and
gers of Rome-Greek, otE 7n8usrrE PO/atoL) Roman  who, doubtless, also all, or at least most of them,
sojourners, persons born at Rome, but now living at addressed the people on this occasion, some in one
Jerusalem. These seem to have come to Jerusalem  language, and others in another, speaking by turns,
after those who are above mentioned. All of them  or even altogether, in different parts of the assemwere partly Jews by birth, and partly proselytes. bly, to those who understood the languages in which
Cretes-The inhabitants of one island seem  to  they spoke, and therefore flocked about them. Pebe mentioned for those of all.  We do hear them  ter, however, it appears, spoke first, and addressing
speak in our tongues the wonderful works of God-  himself to the native Jews, undoubtedly spoke in
Meaning, probably, those which related to the in- the language of the country, the Chaldaio-Syriac,
carnation, life, doctrine, and especially to the mira- which they all understood. It is probable that the
cles, death, resurrection, and ascension of Christ; others, who discoursed in other languages, uttered
together with the effusion of his Spirit, as a fulfil- truths similar to those declared by Peter; and cerment of his promises, and the glorious dispensations tainly it was not by Peter's preaching only, but that
of gospel grace: or, the surprising testimonies God  of all, or most of the rest of the hundred and twenty,
had given to the divine mission of Jesus, and to his that the three thousand souls were that day converted
being the true Messiah, the Son of God. It seems, and added to the church.  But Peter's sermon is
while the apostles and other disciples were dis- recorded, to be an evidence for him, that he was
coursing on these marvellous events, they spoke to  thoroughly recovered from his fall, and thoroughly
different classes of people there assembled in such a restored to the divine favour.  He that had in a
great variety of languages, and with so much readi- timid, cowardly manner, denied Christ, now as couness and propriety, as were perfectly astonishing  rageously confesses him. Peter, by standing up,
and unexampled, even among the most learned of showed that he was not drunk; and by the regular,
maInkind.  And they were all amazed and in doubt consistent, and conclusive manner in which he rea638                                                               a




Prophecy of Joel                        CHAPTER II.                    concerning the last days.
M. 4037.  15 For these are not drunken, as ye   18 And  on my servants, and on A.M. 4037.
A. D. 33.                                                                              A.D. 33.
suppose, g seeing it is but the third  my handmaidens, I will pour out in
hour of the day.                                 those days of my Spirit; land they shall pro16 But this is that which was spoken by the  phesy:
Prophet Joel,                                     19 m And I will' show  wonders in heaven
17 h And it shall come to pass in the last days, above, and signs in the earth beneath; blood,
saith God, i I will pour out of my Spirit upon  and fire, and vapour of smoke.
all flesh: and your sons and k your daughters   20 "The sun shall be turned into darkness,
shall prophesy, and your young men shall see  and the moon into blood, before that great
visions, and your old men shall dream dreams: and notable day of the Lord come.
g 1 Thess. v. 7. —— h Isa. xliv. 3; Ezra xi. 19; xxxvi. 27;   1 Chapter xxi. 4, 9, 10; 1 Corinthians xii. 10, 28; xiv. 1, &c.
Joel ii. 28, 29; Zech. xii. 10; John vii. 38.-i Chap. x. 45. m Joel ii. 30, 31.  n Matt. xxiv. 29; Mark xiii. 24; Luke
k Chap. xxi. 9.                                 xxi. 25.
soned, he manifested the utmost sobriety, and most notes on Joel ii. 28-32, where it is explained at
perfect recollection. He lifted up his voice-As one large. It shall copme to pass in the last days-So'that was both well assured of, and much affected  the times of the Messiah are frequently called, the
with, what he said; and was nieither afraid nor gospelbeing the last dispensation of divine grace;
ashamed to avow it; and in order that those who  I willpour out ofmy Spirit-Not on the day of penhad been reproaching them  might hear him; and  tecost only; upon all flesh-On persons of every
said, Ye Ien of Judea-Av6dper Idatot, ye men that age, sex, and rank. And your young men shall see
utre Jews; and you especially that dwell at Jerusa- visions —In young men the outward senses are most
len —Who were accessary to the death of Jesus; vigorous, and the bodily strength is entire, whereby
be this known unto you —Which ye did not know  they are best qualified to sustain the shock which
before, and which it infinitely concerns you to know  usually attends the visions of God. In old 9nen the
now; and hearken to my words-With an atten- internal senses are most vigorous, suited to divine
tion becoming the importance of the subject on  dreams. Not that the old are wholly excluded from
which I address you. My Master is gone, whose  the former, or the young from the latter, And upon
words you often heard in vain, and shall hear no  my servants-On those who are literally in a state
more as you have done; but he speaks to you by  of servitude. And I will show prodigies in heaven
us: hearken now to our words. For these are not above, and signs on earth beneath-Great reveladrzunken, as ye suppose-These disciples of Christ, tions of grace are usually attended with great judgthat now speak with other tongues, speak good  ments on those who reject it. In heaven-Treated
sense, and know what they say, as do those to  of, verse 20.  On earth-Described in this verse.
whom they speak; who are led by their discourses  Such signs were those mentioned verse 22, before
into the knowledge of the wonderful works of God; the passion of Christ; which are so mentioned as to
and, indeed, it is very unreasonable and uncharitable  include also those at the very time of the passion
for you to imagine that they are men intoxicated; and resurrection, at the destruction of Jerusalem,
seeing it is but the third hour of the day-That and at the end of the world.  Terrible, indeed, were
is, nine in the morning.  The hour of morning  those prodigies in particular, which preceded the
sacrifice, before which, you know, none, who have  destruction of Jerusalem: such as the flaming sword
any regard for their character, will allow themselves hanging over the city, and the fiery comet, pointing
so much as to taste wine, and much less to drink  down upon it for a year; the light that shone upon
any large quantity of it, whereby they would be  the temple and the altar in the night, as if it had
rendered incapable of attending the service of the  been noon-day; the opening of the great and heavy
temple, and especially would not do it on such a gate of the temple without hands; the voice heard
solemn festival as this. Josephus tells us, that on  from the most holy place, Let us depart hence; the
feast-days the Jews seldom ate or drank any thing  admonition of Jesus, the son of Ananus, crying, for
till noon; a circumstance which, if true, as there is seven years together, Wo6, wo, wo; the vision of
reason to suppose it was, rendered this calumny still contending armies in the air, and of intrenchments:he more incredible. Peter's discourse has three  thrown up against a city there represented; the terparts, each of which (see verses 14, 22, 29) begins rible thunders and lightnings, and dreadful earthwith the same appellation, men: only to the last quakes, which every one considered as portending
part he also prefixes, with more familiarity, the ad- some great evil: all which, through the singular
ditional word brethren.                         providence of God, are particularly recorded by JoVerses 16-21. But this is that which was spoken  sephus. Blood —War and slaughter. Fire-Burnby the Prophet Joel-But there is another and better ing of houses and towns, involving all in clouds of
way of accounting for what you see and hear. It is smoke. See the notes on Isa. lxvi. 6; Luke xxi. 11.
the accomplishment of a remarkable prophecy, in  The moon shall be turned into blood-A bloody
its primary and literal sense intended of these times, colour; before the day of the Lord-Eminently the
and this event. Of this whole paragraph see the last day; though not excluding any other day or
VOL..             (44)                                            689             a




The effusion of the Holy Ghost          THE ACTS.                the result of Christ's ascension.
A. M. 4037. 21 And it shall come to pass, that   23 Him, q being delivered by the A. M. 4037.
A. D. 33.                                                                              A. D. 33.
0whosoever shall call on the name  determinate counsel and foreknowof the Lord, shall be saved.                    ledge of God, rye have taken, and by wicked
22 Ye men of Israel, hear these words; Jeswrs  hands have crucified and slain:
of Nazareth, a man approved of God among   24 s Whom  God  hath  raised  up, having
you Pby miracles, and wonders, and signs, loosed  the  pains  of  death:  because  it
which God did by him in the midst of you, as  was not* possible that he should be holden
ye yourselves also know:                        of it.
o Rom. x. 13. -P John iii. 2; xiv. 10,11; Chap. x. 38; Heb. 10; x. 40; xiii. 30, 34; xvii. 31; Rom. iv. 24; viii. 11; 1 Cor.
ii. 4.-.q Matt. xxvi. 24; Luke xxii. 22; xxiv. 44; Chap. iii. vi. 14; xv. 15; 2 Cor. iv. 14; Gal. i. 1; Eph. i. 20; Col. ii. 12;
18; iv. 28.  r Chap. v. 30.  s Verse 32; Chap. iii. 15; iv. 1 Thess. i. 10; Heb. xiii. 20; 1 Pet. i. 21.
season, wherein the Lord shall manifest his glory, yet he was approved of God: and there was nothing
in taking vengeance on his adversaries. But whoso- in this that implied, in any degree, the disapproving
ever shall call on the name of the Lord-This ex- of him. For it was done by the determinate counsel
pression implies the whole of religion, and particular- and foreknowledge of God-In infinite wisdom, and
ly prayer uttered in faith; shall be saved-From all for holy ends, in which, and in the means leading to
those plagues: from sin and hell. See on Joel ii. 32. them, Jesus himself freely and fully concurred. For
Verse 22. Ye men of Israel, hear these words-  it was necessary that thus divine justice should be
Let me charge it upon you, as a most important satisfied, God and man reconciled, sinners saved,
duty, to pay attention to these remarkable words of and Christ himself glorified. It must be observed,
the prophet, which I have now repeated in your the apostle here anticipates an objection. Why did
hearing; and a part of which is this day evidently  God suffer such a person to be so treated?  Did he
fulfilled, and the rest shall be fulfilled in their season. not know what wicked men intended to do? And
Jesus of Nazareth-So I call him, because he was had he not power to prevent it?  Yea, he knew
generally known among you by that name, though  all that those wicked men intended to do.  And
he was not born there, nor, properly speaking, he had power to blast all their designs in a mowas a Nazarene; a man approved of God among  ment. But he did not exert that poweri, because he
you-Censuled, indeed, and condemned by men, so loved the world! Because it was the determinate
but approved of God, who testified his approbation  counsel of his love to redeem mankind from eterof his life, doctrine, and of the whole of his proceed- nal death, by the death of his only-begotten Son.
ings. by the miraculous powers he gave him; a man,  Ye have taken, and by wicked hands have crucimarked out by God, as Dr. Hammond translates acro fled, &c.-Thus the apostle speaks, because neither
r89 ee arodedetyaevov, signalized and made remarkable  God's foreknowing what they would do, nor his deamong you that now hear me; for you yourselves are  signing that his Son should be offered as a sacrifice
witnesses how remarkable he was rendered by the  to expiate the sins of mankind, nor his bringing unmiracles, wonders, and signs, works above the power speakable and everlasting good out of this fact, could
of nature, out of its ordinary course, and contrary to  in the least excuse their sin who were agents in it;
it, which God did by him-That is, which he did by  for it was their voluntary act and deed, proceeding
that divine power with which he was clothed, and  from a principle morally evil, and therefore they
in which God plainly co-operated with him; for no  are justly said to have perpetrated it with wicked
man could do such works, unless God were with  hands. It is probable some of those who had cried,
him.  Observe, reader, the amazing stress Peter  Crucify him, crucify him, or who had been otherlays upon Christ's miracles: 1st, The matter of fact wise aiding and abetting in the murder, were here
was not to be denied; they were d6ne, says he, in  present, and that Peter knew it. Be this as it may,
the midst of you-In the midst of your country, your it was justly looked upon as a national act, because
city, your solemn assemblies; as ye yourselves also  done by the vote of the great council, and by the
know-You have been eye-witnesses of his mira- voice of the great crowd, clamouring for his blood.
cles, and I appeal to yourselves whether you have  He charges it particularly upon them, as a part of
any thing to object against them, or can offer any  the nation on which it would be peculiarly visited,
thing to disprove them.  2d, The inference from  the more effectually to bring them to repentance
them cannot be disputed; the reasoning is as strong  and faith, because that was the only way to distinas the evidence; if he did those miracles, certainly  guish themselves from the guilty that were about to
God approved of him, showed him to be what he  perish in their sins, and to discharge themselves
declared himself to be, the Son of God and the Sa- from  the guilt of so dreadful a crime, and save
viour of the world: for the God of truth would never themselves from the coming vengeance due to it.
set his seal to a lie.                          Whom God hath raised up-Whose honour God
Verses 23, 24. Him, being delivered-Unto death, hath abundantly vindicated, and to whose innoby God his heavenly Father, who not only permitted  cence, truth, and dignity he hath borne a most glohim to be put to death, but delivered him up for us rious testimony; having loosed the pains of death
call, Rom. viii. 32; devoted and gave him up; and  -Or the bonds in which he  lay, when the pains of
690                                          p 44* )             a




By the descent of the Holy Spirit      CHAPTER II.    many ancient prophecies are fulfilled.
A. M. 4037.  25 For David speaketh concerning  of life; thou shalt make me full of joy A. M. 4037,
33. him, t I foresaw the Lord always be- with thy countenance.                  A. D. 33.
fore my face; for he is on my right hand, that  29 Men and brethren, 3 let me freely speak
I should not be moved:                         unto you u of the patriarch David, that he is
26 Therefore did my heart rejoice, and my  both dead and buried, and his sepulchre is with
tongue was glad; moreover, also, my flesh  us unto this day.
shall rest in hope:                              30 Therefore being a prophet, xand knowing
27 Because thou wilt not leave my soul in  that God had sworn with an oath to him, that
hell, neither wilt thou sufferi thy Holy One to  of the fruit of his loins, according to the flesh,
see corruption.                                he would raise up Christ to sit on his throne;
28 Thou hast made known to me the ways   31 He seeing this before, spake of the resurt Psalm xvi. 8.-3 Or, I may.- u 1 Kings ii. 10; Chapter x 2 Sam. vii. 12, 13; Psa. cxxxii. 11; Luke i. 32, 69; Rom. i.
xiii. 36.                                   3; 2 Tim. ii. 8.
death had done their work upon him; because it is, My glory rejoiceth: for our tongue is our glory;'was not possible that he-The Prince of life, and a the faculty of speech is an honour to us; and never
person who had never sinned, and therefore was not more so than when it is employed in praising God.
liable to the penalty of death, only due to sinners; Moreover my flesh shall rest in hope-The grave
should be finally holden of it —Or detained under its shall be to my body a bed of repose, and I shall
power. The word octvar, here rendered pains, pro- cheerfully deliver it up to be laid there, in hope of
perly means, the pains of a woman in travail, an ex- a blessed resurrection. Because thou wilt not leave
pression which seems to be here used to signify the  my soul in hell —ELf ad, in the invisible world. For
agony which Christ suffered in his soul before he  it does not appear that ever our Lord's soul went
was nailed to the cross, and the extreme anguish he  into what we call hell. On the contrary, when it
afterward endured, before he bowed his head and  was separated from the body, it went to paradise,
gave up the ghost. The word, however, seems to  Luke xxiii. 43.'The meaning is, Thou wilt not
be used by the LXX. for cords and bands, Psa. xviii. leave my soul in its state of separation from the
4; and Dr. Hammond thinks, that from them the body, nor suffer my body to be corrupted. See note
apostle here used it in the same sense, to which, in- on Psa. xvi. 10.  Thou hast made known to me the
deed. the metaphor of being held and loosing best ways of life-To which thou wilt assuredly conduct
agrees. Christ was imprisoned for our debt, was me; and after all my sufferings here, thou shalt
thrown into the bonds of death; but divine justice  make me full of joy with thy countenance-With
oeing satisfied, it was not possible he should be de- manifestations of thy love and favour, in those
tained there, either by right or by force, for he had  upper and more glorious regions to which thou wilt
life in himself, and in his own power, and had con- raise me.
quered the prince of death.                       Verses 29-31. Men and brethren-Thus he adVerses 25-28. For David speaketh concerning  dresses himself to them, with a title of respect; let
him-Namely, Psa. xvi. 8-11, where see the notes. me freely speak unto you of the patriarch DavidIforesaw the Lord always before my face-In the  Let it be no offence to you, if I tell you that David
Psalm, according to the Hebrew, it is, I have set the cannot be understood here as speaking of himself,
Lord always before me. Our Lord Jesus had a but of the Messiah to come. David is here called a
constant regard to his Father in his whole under- patriarch, a more honourable title than king, betaking. He set his Father's glory before him as his cause he was the father of the royal family, and a
end, and his Father's will as his rule, in every part man of great note and eminence in his generation; 
of it. And he foresaw that his sufferings would re- that he is both dead and buried, and his sepulchre
dound abundantly to the honour of God, and would  is with us-And as no one ever pretended that he
issue in his own everlasting joy and felicity. These had risen, therefore he could not say of himself,
things were set before him, and these he had an eye  that he should not see, or suffer corruption; it being
to in all he did and suffered; and with the prospect evident he did suffer it. St. Paul urges this same
of these, he was supported and carried on. He is on  argument, chap. xiii. 35-37.  Therefore, being a
my right hand-The instrument of action, strength- prophet, &c.-He therefore spoke it as a prophet,
ening, upholding, and guiding it; that I should not with an eye to the Messiah, to whose sufferings the
be moved-Shaken in, or driven from, my under- prophets bore testimony beforehand, as also to the
taking, by the hardships I must undergo.  There-  glory that should follow; knowing that God had
fore,. &c.-On account of the firm confidence I had  sworn with an oath-In a special revelation from
in him, that I should be supported in, and carried  heaven; that of the fruit of his loins-Or, out of his
through all my labours and sufferings, and that they  descendants; he would raise up Christ. —That is,
should have a glorious issue; my heart rejoiced in  the promised Messiah; to sit on his throne-That is,
the midst of them; and my tongue was glad-  promised him a son; the throne of whose kingdom
Praised God in a joyful manner.  In the Psalm it shouh W be: established for ever, 2. Sam. vii. 12, -A:
a                                                              691




Peter prov es that Jesus was the        THE ACTS.            Messiah predicted by the prophets.
A. M. 4037. rection of Christ, Y that his soul was unto my Lord, Sit thou on my right A. M. 4037.
A. D. 33.                                                                             A. D. 33.
not left in hell, neither his flesh did  hand,
see corruption.                                  35 Until I make thy foes thy footstool.
32 Z This Jesus hath God raised up,  whereof   36 Therefore let all the house of Israel know
we all are witnesses.                           assuredly, that God fhath made that same Jesus
33 Therefore b being by the right hand of  whom ye have crucified, both Lord and Christ.
God exalted, and c having received of the Fa-   37, Now when they heard this, g they were
ther the promise of the Holy Ghost, he d hath  pricked in their heart, and said unto Peter and
shed forth this, which ye now see and hear.    to the rest of the apostles, Men and brethren,
34 For David is not ascended into the hea- what shall we do?
vens; but he saith himself, e The LORD said   38 Then Peter said unto them, h Repent, and
Y Psa. xvi. 10; Chap. xiii. 35.  z Verse 24. —a Chap. i. 8.   e Psa. cx. 1; Matt. xxii. 44; 1 Cor. xv. 25; Eph. i. 20:
b Chap. v. 31; Phil. ii. 9; Heb.. x12.  c John xiv. 26; xv. IHeb. i. 13.-f Chap. v. 31. g Zech. xii. 10; Luke iii. 10;
26; xvi. 7,13; Chap. i. 4.  d Chap. x. 45; Eph. iv. S.  Chap. ix. 6; xvi. 30.-h Luke xxiv. 47; Chap. iii. 19.
seeing this before-With a firm reliance on the faith: verses there is an allusion to two ancient customs:
fulness of God, spake of the resurrection of Christ one, to that of kings placing those persons on their
in the words just now repeated; not meaning them  right hands to whom  they intended the highest
of himself, or intending they should be taken in any  honour; as Solomon did Bathsheba, when sitting
lower sense. But how does that promise of a king- on his throne, 1 Kings ii. 19; and the other, to the
dom imply Christ's resurrection? Because he did  custom of conquerors, who used to tread on the
not receive it before he died, and because his king- necks of their vanquished enemies, as a token of
dom was to endure for ever, 2 Sam. vii. 13.     their entire victory and triumph over them. ThereVerses 32-36. This Jesus-Whom we assert to  fore-Upon the whole, from this concurrent evibe the true Messiah; hath God raised up-Accord-  dence, both of prophecy and miracle, and from the
ing to the tenor of his promise; whereof-Of which  testimony God has given to that Jesus whom we
resurrection; we all are witnesses-On our personal preach; not only by his resurrection from the dead,
and certain knowledge; having seen him with our but by the effusion of the Holy Spirit on his foleyes, and examined into the truth of the matter with  lowers; let all the house of Israel know assuredly
all possible care.  Therefore, being by the right -How contrary soever it may be to their former
hand of God-That is, by God's almighty power, apprehensions and rooted prejudices; that God hath
exalted from the grave to heaven; or, as some read  made that samne Jesus, whom ye have rejected and
the clause, Being exalted to the right hand of God, crucified, both Lord and Christ-Hath demonstrated
to supreme power, majesty, and glory; and having  him  to be the expected Messiah, and hath conreceived of the Father-As the great anointed one  stituted him the King of his people, and Lord of all:
of the Lord; the promise of the Holy Ghost-The  let them know certainly that this truth has now reHoly Ghost promised to his disciples; he hath-  ceived its full confirmation, and we our full commisAgreeably to the notices he gave us before his as- sion to publish it. Thus Peter shows, in a strikingcension; shedforth this miraculous effusion of it, the  light, what aggravated wickedness they had been
effects of which ye now) see and hear. For David  guilty of, in that they had crucified one whom God
himself-Who has not yet been raised from the  designed to glorify, and had put him to death as a
dead; is not.-With respect to his body; ascended  deceiver, who had given such pregnant proofs of a
into heaven-To be advanced there to the highest divine mission.
dignity and power: but he saith-In another Psalm,   Verses 37-39. No2w when they heard this —Having
(where he plainly shows that he spoke of another patiently heard Peter out, and not given him the inperson, and such another as was superior to himself, terruption they had been used to give Christ in his
even his Lord;) The Lord-Namely, Jehovah, (the discourses; (which was an important point gained;
word' here used;) said unto my Lord —That is, God  they were pricked in their heart-Or, were piercea
the Father said unto the Messiah, (whom, though in  to the heart, with deep and lively sorrow, and felt
one sense David's son, he honoured as his Lord;) such a sense of their enormous guilt, in the injuries
Sit thou on my right hand-Be thou invested with  and indignities which they had offered to this gloth-e highest power and glory; until I make thy foes rious, this divine person, that, with the utmost eager-All that are so presumptuous as to persist in hos- ness and solicitude, they cried out to Peter, 4.c.,
tility to thee; thy footstool —Until I lay them pros- Men and brethren —See how their language is altertrate at thy feet, so that thou mayest trample upon  ed: they did not style them so before! what shall
them at pleasure, as entirely subdued. See note on  we do?-Is that Jesus, whom we crucified. both Lord
Psa. ex. 1. This text is here quoted with the great- and Christ? Then what will become of us who cruest addrcss, as suggesting, in the words of David. cified him? How shall we free ourselves from that
-lheir great prophetic monarch, how certain their guilt and danger in which our own folly and wicko-wn ruin must be, if they went on to oppose Christ. edness have involved us?  Then Peter said, ReIt may be proper to observe here,: that in these two  pent —Of this aggravated crime, and let a sense of
692                                                             a




By the preaching of the word,          CHAPTER II.                 three thousand are converted.
-A. M. 4037. be baptized every one of you in the   40 And with many other words did A. M. 4037.
A. D. 33.                                                                             A.D. 33.
name of Jesus Christ, for the remis- he testify and exhort, saying, Save     D.
sion of sins, and ye shall receive the gift of  yourselves from this untoward generation.
the Holy Ghost.                                   41 ~1 Then  they that gladly received his
39 For the promise is unto you, and ito your word, were  baptized: and  the  same  day
children, and k to all that are afar off, even as there were added unto them about three thoumany as the Lord our God shall call.            sand souls.
i Joel ii. 28; Chap. iii. 25.-k Chap. x. 45;,xi. 15, 18; xiv. 27; xv. 3, 8, 14; 1Eph. ii. 13, 17.
the horrid guilt which you have thereby contracted, cles, for the promise of this was not given to all
awaken you to a penitent reflection upon all your the Jews there present, and their posterity, much
other sins, and to bitter remorse and sorrow for less to all that were afar off, in distant ages and nathem. This was the same doctrine that John the  tions; but it rather signifies, the ordinary graces of
Baptist and Christ had preached, and, now the Spi- the Spirit, living faith and its fruits, even righteousrit is poured out, it is still insisted on. See notes ness and peace, and joy in the Holy Ghost, which
on Matt. iii. 2; Mark i. 15; Luke iii. 8-14. And be certainly are free for all that earnestly desire, and
baptized, every one of you, in the name of Jesus  will seek them in the way God hath appointed. See
Christ —That is, believe in Jesus Christ, not only  Luke xi. 13; John iv. 10; and vii. 37. Whomsoever
as a teacher come from God, but as the Messiah, the  the Lord our God shall call-Namely, by his word
Son of God, the Saviour of the world: believe in his  and Spirit, whether they are Jews or Gentiles, and
doctrine as infallibly true and infinitely momentous, who are not disobedient to the heavenly calling. It
and make it the rule of your faith and practice: rely  is observable, that Peter did not now understand the
on his mediation for reconciliation with God: sub- very words he spoke: for he knew nothing, as yet,
mit to his grace and government: and make an  of the intended calling of the Gentiles. He could
open and solemn profession of this by submitting to  only mean, therefore, by what he now said, that the
the ordinance of baptism. See notes onri Matt. xxviii. gospel should be preached to all the dispersed of
19, 20; Mark xvi. 16.  This is pressed on each  Israel, and their posterity, in distant nations; but
particular person; every one of you, says the apostle. the Holy Spirit had doubtless a further view.
Even those of you that have been the greatest sin-   Verse 40. And with many other words-To the
ners, if they comply with these terms, shall find  same purpose; did he testify-Gospel truths; and
mercy through this Jesus: and those that think they  exhort-To gospel duties.  In such an accepted
have been the greatest saints, yet have need to com- time when the power of the word is felt, and good
ply with them; repentance, faith, and new obedi- impressions appear to be made on men's minds, we
ence being necessary for all. For the remission of  should add line upon line, and extend our discourses
sins —Which you may obtain through Christ cruci- to a greater length than usual, in order that, if possified, in this way, and can obtain in no other. Re-  ble, they may be not only almost, but altogether perpent of your sins and they shall not be your ruin; suaded to be Christians. Saying, Save yourselves
believe in Jesus, and be baptized in that faith, and -Greek, auoevre, be ye saved, namely, by complying
you shall be justified. Yea, and you shall receive with the exhortation given; from this untowardthe gift of the Holy Ghost-By which he will own  Greek, irv- acotXtac ravrwn, this perverse, generation
and attest the work of his grace in your hearts, and  -Many of whom were probably mocking still. Obwill qualify you for serving that Lord, whom you  serve, reader, those that repent of their sins, and
have crucified. Some of you shall receive even  give themselves up to Jesus Christ, must evidence
these external and extraordinary gifts, and every  their sincerity by breaking off all intimate society
one of you, if you be sincere in your repentance and  with the carnal and wicked. Depart from me, ye
faith, shall receive his internal graces and comforts; evil doers, must be the language of every one that
shall be sealed with the Holy Spirit of promise. Ob- determines to keep the commandments of his God,
serve, reader, all that receive the remission of sins, Psa. cxix. 115. To separate ourselves from such, is
and are adopted into God's family, receive the gift the only way to save ourselves from them.
of the Holy Ghost, as a spirit of adoption and regen-   Verse 41. -Then they that gladly received his
eration; to assure them of their sonship, and renew  word, &c. —The apostle's exhortation was not given
them after God's image. For, says the apostle, the in vain; many were awakened and savinglybrought
Promise is unto you —To any and all of you here  to God by it; for the influence of the Holy Spirit
present; and to your children-Your posterity to the  accompanied it, and wrought wonders thereby.
latest generation; and to all that are afar off-To the  Many of the same persons that had been eye-witGentiles in the most remote countries, whom God is nesses of the death of Christ, and of the prodigies
ready to admit to the same privileges with you. It that had attended it, and were not at all influenced by
appears evidently from the manner in which St. Pe- them, were now effectually wrought upon by the
ter here expresses himself, that the gift of the Holy  preaching of the word, and found it the power of
Ghost does not, in this place, mean merely the  God totheirsalvation. Such were baptized-Gladpower of speaking with tongues, and working mira- ly receiving the word, believing with the heart, they
a                                                               693




Those who were converted to Christianity  THE ACTS.   live in love, and have all things common.
A. -r. 4037. 42'And they continued steadfastly   44 And all that believed were to- A. M. 4037.
A.D. 33. in the apostles' doctrine and fellow- gether, and "had all things com- A. D 33.
ship, and in breaking of bread, and in prayers. mon;
43 And fear came upon every soul: and m a-   45 And sold their possessions and goods, and
ny wonders and signs were done by the apostles. ~parted them to all men, as every man had need.
Verse 46; Chap. i. 14; Rom. xii. 12; Eph. vi. 18; Col. iv. 2; m Mark xvi. 17; Chap. iv. 33; v. 12.-n Chap. iv. 32, 34.
Heb. x. 25.                                     O Isa. lviii. 7.
made confession with the mouth, and enrolled them- they apprehended such unexampled events might
selves among the disciples of Christ, by that sacred  be the forerunners of some public calamities on those
rite and ceremony which he had instituted. Here- who had slain Jesus, it being declared by his disciby there were added to the hundred and twenty  pies, that these extraordinary things were all effectdisciples of Christ about three thousand souls that ed by his power. And the consternation was still
same day; the conversion of whom, by the word  further increased, by the many wonders and signs
now spoken, was a. greater work than the feeding  which continued to be daily wrought in his name
of four or five thousand with a few loaves and fishes. by his apostles, all which plainly showed an extraLet it be observed here, they who are joined to  ordinary divine interposition, and proved incontestChrist, ought to join themselves to the disciples of  ably that they spoke and acted by God's authority.
Christ, and be united with them: when we take God    Verses 44, 45. And all that believed were together
for our God, we must take his people for our people. — Meeting as frequently as possible, even in the
Is is commonly said, that all these were converted  same place, and at the same time. Or, if this was
by one sermon, but, as has been intimated on verse  impracticable, (their number being already, at least,
14, it is probable, that while Peter was preaching in  three thousand one hundred and twenty, and in a
the Chaldaio-Syriac language, the other apostles few days several thousands more,) they probably
were preaching at some small distance, much to the  assembled, as Dr. Lightfoot explains it, in several
same purpose, in other languages; and it is not distinct companies, or congregations, according as
surely to be imagined, that none of them but Peter their, languages, nations, or other circumstances,
shouldbeblessedasthemeansofconvertinganysouls; brought and kept them  together.  And had all
not to insist upon it that he himself might deliver sev- things in common-That is, such was their mutual
eral discourses that day (and it was ry nv/epa eaetv7, in  affection and love to each other, that they chose
that day, that the number here spoken of was added) rather to part with their property, whatever it was,
to different auditories, when the concourse of peo- than that any of their brethren should want; and
pie was so great, and their languages so various.    accordingly they who had estates, or any other vaVerses 42, 43. And they continued steadfastly in  luable possessions, sold them, and parted the price
the apostles' doctrine-Notwithstanding all the ap- of them to all men-That is, to their brethren; as
parent danger to which they were exposed, they  every man had need —Herein, it is probable, they
regularly attended on the word which the apostles had an eye to the command which Christ gave to
preached, and resolutely adhered to their doctrine. the rich man, as a test of his sincerity; sell what
And they all lived in the most endearing commu- thou hast, and give to the poor. Not that this was
nion and intimate friendship one with another, and  intended for an example, or to be a constant and
especially expressed their mutual affection in break- binding rule to all Christians, in all places and
ing of bread-Together, and joining in the exercise  ages; as if they were bound to sell all their proof social prayer.  Though we have great -reason  perty, and give the money arising from the sale in
to believe that the eucharist was often celebrated  charity. For St. Paul, in his epistles, after this,
among these primitive converts to Christiany, per- often speaks of the rich and poor, as distinguished
haps much oftener than every Lord's day, yet there  from  each other; and Christ said, The poor you
seems no sufficient reason to conclude with Light- have always with you; evidently meaning that
foot, Pearson, and many others, that this phrase  this always would, more or less, be the case among
must here refer to it, since it may undoubtedly sig- his followers. Indeed, the New Testament abounds
nify common meals, as Grotius, WvTolfius, and several with passages which plainly show that what now
others have shown; in'which sense the same phrase took place at Jerusalem, was not intended to be a
is used, Luke xxiv. 35, for there, it is plain, the eu- general practice in the church of Christ. But the
charist could not be intended. And fear came -upon  case was now extraordinary; and, as Dr. Doddridge
every soul —Many who were not converted and did  observes, "peculiar reasons made this community
not join with the Christians, when they observed  of goods eligible at this time; not only as so many
how the testimony of the apostles, concerning the  sojourners, who had come from other parts, would
resurrection of Jesus, was confirmed by the gift of justly be desirous to continue at Jerusalem much
tongues and other miracles, and saw the wonderful longer than they intended, when they came up to
effect of their preaching, were so mightily struck  the feast, that they might get a thorough knowledge
and impressed thereby, that a reverential fear and  of the gospel; but as the prospect, likewise, of the
inward dread fell upon them, and gradually spread  Roman conquests, which, according to Christ's
itself over the whole city and neighbourhood; for known prediction. were soon to swallow up all
694                                                               a




The primntttte Christians are steadfast   CHAPTER II.              in thefaith, and ltte n love.
A. M. 4037.  46 P And they, continuing daily with   47 Praising God, and s having fa- A. M. 4037
A. D. 33.                                     A. I) 33.
one accord q in the temple, and rbreak- vour with all the people.  And t the  A. D. 33
inc bread 4from house to house, did'eat their Lord added to the church daily such as should
meat with gladness and singleness of heart,    be saved., Chap. i. 14.-q Luke xxiv. 53; Chap. v. 42. -r Chap. xx. 7. s Luke ii. 52; Chap. iv. 33; Rom. xiv. 18.  t Chap. v. 14;
4 Or, at home.                                     xi. 24.
Jewish property, would of course dispose many  have fellowship with God in his ordinances, is the
more readily to sell their lands." For they who be- best fellowship we can have with one another. And
lieved Christ to be a divinely-commissioned teacher, breaking bread from house to house-For they assomust believe that the Jewish nation would shortly be  ciated as frequently as they could at other times,
destroyed, and an end put to the possession of goods each family that was of ability entertaining their
and estates by the Jews in Judoa; and in the belief brethren, especially those that were sojourners in
of that, the converted Jews resident in the country  Jerusalem; they eat their meat with gladness and
wisely sold theirs for the present service of Christ and  singleness of heart-With the greatest joy, on the
his church, before they were snatched from them  part of those who made the entertainments; and
by the enemy. It does not appear, however, that with disinterested simplicity of heart, in those who
the apostles enjoined this upon any of them, as an  received them; and on all sides with the sincerest
absolute duty; for Peter tells Ananias, (chap. v. 4,)  sentiments of devotion and friendship. Thus did
that the possession he had sold was his own pro- these first Christians carry the same holy and happerty before he had sold it, and that, after he had  py temper in which they worshipped God, through
disposed of it, the price he had received for it was all their common actions, eating and working with
still in his own power, to have given, or not given, the same spirit wherewith they prayed, and received
the whole or any part of it. But by this conduct, the Lord's supper! Praising God-For the riches
these first Christians manifested in a remarkable  of his grace to them, for the wonderful things he had
manner their firm faith in the declarations and pre- done for them, in redeeming them by the life, death,
dictions of Christ, respecting the calamities coming  and resurrection of his Son, for the assurances he
on Judea, their deadness to, and contempt of, this had given them of their justification and regeneraworld, their assurance of another, their love to their tion through him, and for the bright prospects he
brethren, their compassion for the poor, and their had opened before them, of glory and felicity for
great zeal for the encouraging of Christianity, and  ever in his presence and kingdom. Havingfavour
the nursing of it in its infancy. The apostles left with all the people —That is, with the generality of
all to follow Christ, and were to give themselves them, particularly the common people. So wonderwholly to the ministry of the word, and prayer; it fully had the fear, spoken of verse 43, the signs and
was necessary, therefore, that something should be wonders wrought by the apostles, and the astonishdone for their maintenance; so that this extraordi- ing events which had taken place, restrained the
nary liberality was like that of Israel in the wilder- spirit of persecution; which, however, was soon reless, toward the building of the tabernacle, which  vived, and broke forth in all its fury: and no wonneeded to be restrained. It is true the apostles, who  der; for the carnal mind will still be enmity against
wrought so many wonderful miracles, could proba-  God, however the outward manifestations of that
bly have maintained themselves and the poor that enmity may, on certain occasions, be checked for a
were among them miraculously, as Christ fed thou- season. In this remarkable passage, then, we have a
sands with little food; but, it was as much for the  striking picture of the primitive church, and that in
glory of God that it should be done by a miracle of its first days: its state of infancy, indeed, but the
grace, inclining people to sell their estates to do it, state of its greatest innocence. 1st, The members
as if it had been done by a miracle in nature. In  of it were regular in their attendance on holy ordithe mean time, the gospel-word from their mouths nances, and abounded in all instances of piety and
did wonders, and God blessed their endeavours for devotion. For Christianity, received in the power
the increase of the number of believers, adding to  of it, will cause men to delight in communion with
th  church daily such as should be, or, as the word  God in all those ways wherein he has commanded.
ou/ozev&r rather means, such as were saved-Namely, us to meet him, and has promised to meet us. They
from the guilt and power of their sins, by believing  were, therefore, constant in their attendance on the
in Christ.                                       preaching of the word; frequently received the
Verses 46, 47. And continuing daily with one ac- Lord's supper, celebrating that memorial of their
cord-With unanimity and fraternal affection; in  Master's death, as persons who were not ashamed to
the temple-At the appointed hours of public service. own their relation to, and dependance upon him,
This was their place of rendezvous: and here they  who had been crucified; they continued instant in
worshipped not only on sabbaths, and solemn feast- prayer, social and public, as well as private; and
days, but everyday: for to worship God is the daily  abounded in praise and thanksgiving. 2d, Their
vu>rk of a true Christian, and where there is oppor- charity was as eminent as their piety, their joining
tunity, the oftener it is done publicly the better. God  together in holy ordinances tending greatly to enloveth the  gates of Zion, and so must we: and to  dear them to one another, and to unite them together
a                                                               695




The lamne man who lay at                  THE ACTS.                the Beautijul gate of the temnple.
in disinterested friendship and brotherly affection.   Join'd by the unction from above,
Hence they were peculiarly loving and kind to one      In mystic fellowship of love.
another, had a deep concern for each other's wel-        eek, simple followers of the Lamb,
fare, and were constantly ready to help each other     They lived, and spake, and thought the same
in any way in their power, suffering no one to want    They joyfully conspired to raise'what another had. 3d, God owned them for his peo-           ceaseless sacrifice of praise.
ple, giving daily and signal tokens of his presence
with them, and delight in them, bearing testimony      With grace abundantly endued,
to the word of his grace, and causing his power so     A pure, believing multitude;
to attend the ministration of it, that the name of the  Wash'd in the Lamb's all-cleansing blood
Lord Jesus was magnified, his kingdom  enlarged,       Anointed kings and priests to God!
and multitudes, both of men and women, were added      Ye different sects who all declare
to the society of the faithful.                        Lo, here is Christ! and Christ is there!
0, what an age of golden days!                     Your stronger proofs divinely give,
0, what a choice, peculiar race!              I   And shotw me where the Christians live!
CHAPTER III.
lHere, (1,) Quickly after the events recorded in the preceding chapter, Peter and John, going up to the tempte, cure a man w/
had been lame from his birth, as they enter in at one of its gates, 1-8. (2,) The people, having known him to be lame, ana
seeing him now leaping and walking, and praising God, run together, filled with wonder and amazement at the sight,
9-11. (3,) Peter takes occasion from their astonishment to show them the power and glory of Christ, and their sin and
guilt in crucifying him, 12-18. (4,) He exhorts and encourages them to repent and believe in him for remission of sins
and salvation, 19-26.
A.M. 4037. NOW   Peter and John went up to- womb was carried, whom  they laid A. M. 4037.
gether a into the temple, at the  daily at the gate of the temple which.  33.
hour of prayer, b being the ninth hour.            is called Beautiful, d to ask alms of them  that
2 And 0 a certain man lame from his mother's  entered into the temple;
a Chap. ii. 46.-b Psa. lv. 17.                     c Chap. xiv. 8.-d John ix. 8.
NOTES ON CHAPTER III.                    Verse 2. And a certain man-Well known, it ap-Verse 1. Nosw Peter and John, &c. —We are not pears, by those who frequented the temple; lame
informed when the fact here recorded took place; from his mother's womb, was carried —Thither by
but it is probable it was during the days of the feast the help of others, being unable to walk, through a
of pentecost, and while the city was still full of peo- weakness in his ankles; whom they laid daily at
pie; went up to the temple-Probably to seek an op- the gate of the temple, called Beautiful-This gate,
portunity of preaching to the people, as well as to  which was between the court of the Gentiles and
offer up their prayers and supplications there before  that of Israel, and is here called Beautiful, for the
God; at the ninth hour-One of the solemn hours  richness of the metal of which it was formed, and its
of prayer. The Jews divided the time, from sun- curious workmanship, is termed by Josephus the
rise to sunset, into twelve hours; which were con-  Corinthian gate.  About one hundred and eighty
sequently of unequal length at different times of the  years before this, the city of Corinth had been taken
year, as the days were longer or shorter. The third  and burned by the Romans; and in the burning of it
hour, therefore, was nine in the morning; the ninth  multitudes of statues and images of brass, gold, and
three in the afternoon, but not exactly. For the  silver, being melted down and running together,
third was the middle space between sunrise and- made that mixture of metals, which, from that time,
noon; which, if the sun rose at five, (the earliest was called Corinthian brass, and was valued, by the
hour of its rising in that climate,) was half an hour ancients, above gold or silver. This gate, on the
after eight; if at seven, (the latest hour of its rising  east side of the temple, was made of that brass, and
there,) was half an hour after nine. The chief  exceeded the other gates, as in its dimensions, sc
hours of prayer were the third and ninth; at which  especially  in its workmanship  and splendour,
seasons the morning and evening sacrifices were of- though most of them were covered over with silver
fered, and incense (a kind of emblem representing  or gold. It was thirty cubits high, and fifteen broad,
prayer) burnt on the golden altar.                 and was added by Herod the Great.
696                                                                 a




Peter and John                        CHAPTER II.                       cure thi e lalme man.
A. M. 4037. 3 Who, seeing Peter and John about  S And hlie, f leaping up, stood, and A. M. 4037.
A. D. 33b                                                                          A. D. 33.
to go into the temple, asked an alms. walked, and entered with them into _
4 And Peter, fastening his eyes upon him  the temple, walking, and leaping, and praising
with John, said, Look on us.                   God.
5 And he gave heed unto them, expecting to   9 g And'all the people saw him walking and
receive something of them.                     praising God:
6 Then Peter said, Silver and gold have I   10 And they knew  that it was he which
none; but such as I have give I thee: e In  h sat for alln at the Beautiful gate of the temthe name of Jesus Christ of Nazareth, rise ple: and they were filled with wonder and
utip and walk.                                 amazement at that which had happened unto
7 And he took him by the right hand, and  him.
lifted him  up: and immediately his feet and   11 And as the lame man which was healed
ankle-bones received strength.                 held Peter and John, all the people ran togee Chap. iv. 10.-f Isa. xxxv. 6.               s Chap. iv. 16, 21.-h John ix. 8.
Verses 3-8. Who, seeing Peter acnd John, asked  strength-Which would not have been the case if he
an alms-As it seems he did of all who entered in had not attempted to rise. Aznd he, leaping up-From
at the gate where he sat begging: an alms was the the place where he lay; stood-In an erect posture,
utmost he expected from them or ally others. And  which he had never before been able to do; and walkPeter, fastening his eyes ona him, with Join -That ed-Greek, reptei ratE, walked about, with strength
is, looking steadfastly at him, feeling, doubtless, a and steadiness; ctand entered with them inlto the temstrong emotion of soul, which intimated to him that ple-Into the court of Israel, there to offer the firstthle divine power would be exerted in working an il- fruits of his thanksgivings, sometimes walking, and
iustrious miracle for the further confirmation of the  sometimes leaping, for joy, and to show that he was
gospel; said, Look on ues-This the lame man readily  perfectly healed; and praising God-In a rapture
did, expecting to receive something of them-Name- of astonishment and thankfulness for so wonderful
ly, for the relief of his temporal necessities. Little  a mercy bestowed upon him. Thus was the prophedid lie suppose that a much greater blessing was cy (Isa. xxxv. 6) remarkably fulfilled, Then shall
prepared for him. Then Peter said, Silver and  the lame mnan leap as a hart. This man, being now
gold have I none-How unlike was Peter to his sup- newly cured, was in this excess of joy and thankfulposed successor! Can the bishop of Rome either ness: all true converts walk and praise God; but
say this, or do what Peter now did? This, we may  young converts, perhaps, leap more; as it were, in
observe, was after the estates were sold, as mention- his praises.
ed chap. ii. 45, and plainly shows how far the apQs-   Verses 9-11. And all thepeople-Wtho were there
ties were from enriching themselves by the treasures present; saw hitm walkinzg -In the court of the temwhich passed through their hands. But such as I  pie; and heard him praising God-In this uncomhave give I thee-What is in my power, I willingly  mon ecstasy of delight; and they kneiv that it was
impart; and thou shalt find it not less valuable than  he which satfor alms at the Beautiful gate, &c.money. In the name of Jesus Christ of Nazareth- He had sat there so long, that they all knew him;
That is, by the power of him  vho, in contempt, is and for that reason he was chosen to be a vessel of
called, Jesus of Nazareth; rise up and walk-Be  mercy. Now they were not so perverse as to make
immediately and perfectly healed of thy malady, any doubt whether he was the same man that had
And he took him by the hand-Thereby encouraging  sat begging, as the Pharisees had questioned conhim to do as he had said; aznd lifted him 1up-In the  cerlning the blind man that Christ cured, John ix. 18;
sanme name in which he had bid him rise. Not that for they saw him wvalking and praising God, and
his doing this could contribute any thing to the lame probably took notice of a change in his mnind, for he
man's cure: it was but a sign, intimating the super- was now as loud in praising God, as he had used to
natural help that he should receive, if he exerted  be in begging relief. Anzd they were filled with wonhimself, as he was commanded. When God by his cder and amazement-Greek, ala/i6eC lcat. za-nvaue.
wvord enjoins us to rise, and walk in the ways of his with astonishment and ecstasy; they felt emotions,
commandments, if wve mix faith with that word, and  resemnbling those of the person healed; al that
rely on the power of it, he wiligive us his Spirit, to  which had happened to him-At the miracltake us by the hand, as it vere, and lift us up. If  wvrought for him. It is worth observing here, that
we set ourselves to do what we can in dependance  this effect appears to have been produced by the late
on the divine aid, God has promised us his grace to  effusion of the Spirit; the people, at least those in 3eenable us to do what of ourselves ve cannot; and  rusalem, were more affected with the miracles which
by faith in that promise we receive a new nature  the apostles wrought, than they had been with those
productive of a new practice: for the grace of God of the same kind that had been performed by Christ
thus redeived and used shall not be in vain; as it himself. And as the lame man held Peter and
was not here: his feet and ankle-bones received.John —Full of gratitude for the great blessing he
a                                                             697




Peter shows that the man was            THE ACTS.                 healed by the power of Christ.
A. M. 4037. ther unto them in the porch i that is fled his Son Jesus; whom ye m delivered A. M. 4037.
A. D. 33. called Solomon's, greatly wondering.      and ndenied him  in the presence A. D. 33.
12 I And when Peter saw it, he answered  of Pilate, when he was determined to let him go.
unto the people, Ye men of Israel, why marvel   14 But ye denied 0 the Holy One, P and the
ye at this? or why look ye so earnestly on us, Just, and desired a murderer to be granted
as though by our own power or holiness we unto you;
had made this man to walk?                       15 And killed the 1 Prince of life, qwhom
13 k The God of Abraham, and of Isaac, and  God hath raised from the dead; r wherleof we
of Jacob, the God of our fathers, 1 hath glori- are witnesses.
i John x. 23; Chap. v. 12.  k Chap. v. 30.-I John vii. Chap. xiii. 28.  o Psa. xvi. 10; Mark i. 24; Luke 1.35; Chap.
39; xii. 16; xvii. 1.-m Matt. xxvii. 2. —n Matt. xxvii. 20; ii. 27; iv. 27.-P Chap. vii. 52; xxii. 14.-  1 Or, Author, Heb.
Mark xv. 11; Luke xxiii. 18, 20, 21; John xviii. 40; xix. 15; ii. 10; v. 9; 1 John v. li. —-q Chap. ii. 24.-r Chap. ii. 32.
Lad received through their instrumentality; and  and of Isaac, &c.-This was wisely introduced
while he walked on between them, sometimes, pro- here in the beginning of his discourse, that it might
bably, taking hold of them by the hand; and some- appear they taught no new religion, inconsistent
times emlbracing them as his great benefactors; all with that of Moses, and were far from  having
the people-In the neighbouringparts; ran together the least design to divert their regards from  the
unto them-Some only to gratify their curiosity with  God of Israel; hath glorified his son.esus —Namely,
the sight of men that had such power; others, by this miracle, as he also glorified him in his life
perhaps, with a desire to hear them preach, con- and in his death, and. especially in his resurrection
eluding that the doctrine must needs be of divine  and ascension; whom-When God had given him
original, which had thus a divine confirmation: in  to you, and when you ought to have received him
the porch that is called Solomon's-A spacious and  as a most precious treasure, and to have preserved
celebrated portico of the temple.  See note on  him with all your power; ye delivered up-To the
John x. 23.  Hither the people flocked to see this Romans as a criminal, and denied-Greek, 7vpvw6aagreat sight.                                    aE, renounced him; in the presence of Pilate-Or,
Verses 12-16. And when Peter saw it —When he  against the face of Pilate, as Dr. Hammond renders
saw a crowd of people collected together, and found  it; that is, in defiance of his reasonings with you;
that they were exceedingly affected with the miracle  when he was determined to let him go-To release
that had been wrought, he took that favourable op- him, being fully satisfied he was innocent of the
portunity to preach Christ unto them, especially as things laid to his charge. But ye denied the EHoly
the temple was the place of their concourse; thus  One-Whom God had marked out as such; and the
sowing the seed of the gospel in the ground that Just One —Just even in the judgment of Pilate, dewas broken up and prepared to receive it.  Ye men  claring that you would not own him as your king.
of Israel-To whom miracles surely are not, or at nor even be contented to admit his discharge, when
least ought not to be, strange things: having been  it was offered and pressed upon you by the gowrought for you as a nation, in multiplied instances, vernor: and desired-With outrageous clamour, one
from age to age, and many very evident and signal of the most infamous of mankind, a robber; and a
ones having, during the last three years, been per- murderer, to be granted unto you —To be spared and
formed before your eyes; why marvel ye at this-  released. And while you asked for the deliverance
As if it were a singular fact, the like of which you  of so vile a wretch, you inhumanly and insolently
had never seen? Why do you wonder at what has killed the Prince of life-Even him who had life
now happened, when so much greater miracles have  in himself, and was appointed to be the Author of
lately been performed among you?  The fact was life, spiritual and eternal, and glory, to his followers.
indeed marvellous, and they justly wondered at it, Observe the antithesis: You desired a destroyer of
but it was no more than what Christ had done many  life to be released, and Christ the Lord and giver of
a time. It Was but a little before that Christ had  life to be crucified, as if a murderer had deserved
raised Lazarus from the dead: nay, and he had  better at your hands than the Saviour! than which
lately risen from the dead himself; why did they  a greater affront could not have been put upon him.
not marvel at these facts, and why were they not You did at once a wicked and foolish thing, in taking
cunvinced by them i Observe, reader, stupid and ~away his life, who would have been your life and
thoughtless. people think that strange now which  Saviour, thus forsaking and rebelling against your
might have been very familiar to them, if they had  own mercies; and in supposing you could conquer
not been wanting to themselves, and void of consi- and extinguish in death the Prince of life, who, having
deration. Or why look ye so earnestly on us —With  life in himself, could soon resume the life he had
that astonishment whjich your looks express, as resigned! Whom God raised-As we know by the
though by our own power we had effected this cure; certain and repeated testimony of our own senses,
or by our own holiness had deserved that God  and thereby amply vindicated him;  hdereof we
should perform it by us. The God of Abraham, are witnesses-Constituted such by God, in order!698                                                              a




Peter exhorts to repentance,            CHAPTER III.                     with promises of mercy.
A.M. 4037.  16 sAnd his name, through faith   18 But u those things which God A. M. 4037.
A. D. 33.                                                                               A.D. 33.
in his name, hath made this man  before had showed Xby the mouth  A. D 33.
strong, whom  ye see and know: yea, the  of all his prophets, that Christ should suffer,
faith  which  is by  him, hath  given  him  he hath so fulfilled.
this perfect soundness in  the  presence  of   19 YRepent ye therefore, and be converted,
you all.              x                          that your sins may be blotted out, when the
17 And now, brethren, I wot that t through  times of refreshing shall come from  the preignorance ye did it, as did also your rulers.    sence of the Lord;
s Matt. ix. 22; Chap. iv. 10; xiv. 9.-t Luke xxiii. 34; John  u Luke xxiv. 44; Chap. xxvi. 22. —  Psa. xxii.; Isa. 1. 6; liii.
xvi. 3; Chap. xiii. 27; 1 Cor. ii. 8; 1 Tim. i. 13.  5, &c.; Dan. ix. 26; 1 Pet. i. 10, 11.-Y Chap. ii. 38..
to the conviction and salvation of others.  And  order to which it was necessary to beget in them a
his name-He himself, his power and love; through  good opinion of their physician. And in proceeding
faith in his name-A confidence in him, a depend- thus, he had the example of his Master to justify
ance on him, a believing application to him, and ex- him, who prayed for his crucifiers, and pleaded in
pectation of power to proceed from  him; hath  their behalf, that they knew not what they did.
miade this man strong —Hath effected a perfect And it is said of the rulers, that they would not have
cure of his lameness. Dr. Lightfoot suggests, that crucified the Lord of glory, if they had known him,
faith is twice named in this verse, because of the  1 Cor. ii. 8. Doubtless many of the rulers, and of
apostles' faith in working this miracle, and the crip- the people, in crucifying Christ, rebelled against the
ple's faith in receiving it. But it seems to relate  light and the convictions of their own consciences,
chiefly, if not only, to the former: they that influenced by envy and malice; but the generality,
wrought this miracle by faith, derived power from  probably, were carried down the stream, and acted
Christ to work it, and, therefore, returned all the  as they did through ignorance, as Paul persecuted
glory to him. By this true and just account of the  the church ignorantly and in unbelief, 1 Tim. i. 13.
miracle, Peter both confirmed the great gospel But those things, &c. —But God permitted this that
truth they were to preach to the world, that Jesus  you have done, and overruled it for wise and graChrist is the fountain of all power and grace, and  cious purposes; for he hath thus fulfilled what he
the great Healer and Saviour; and recommended  had before showed by the mouth of all his prophets
the great gospel mystery of our salvation by Christ. -Had plainly foretold in the various ages of the
It is his name that justifies us, that glorious name  world; that Christ should suffer-As an atoning
of his, the Lord our righteousness; but we, in par- sacrifice for the sins of mankind. Now, though this
ticular, are justified by that name, through faith in  was no extenuation at all of their sin, in hating and
it, applying it to ourselves. Thus doth Peter preach  persecuting Christ unto death, yet it was an encouunto them Jesus and him crucified, being a faithful ragement to them  to repent, and hope for mercy
friend of the bridegroom, to whose service he de- upon their repentance; not only because, in genevoted all his interest.                          ral, God's gracious designs were carried on by it,
Verses 17, 18. And now, brethren-A word full and thus it agrees with the encouragement Joseph
of courtesy and compassion; I wot-That is, I  gave to his brethren, when they thought their ofknow: here he speaks to their hearts; that through  fence against him almost unpardonable, (Gen. 1. 15,
ignorance ye did it-Which lessened, though it 20,) but because, in particular, the sufferings and
could not annihilate, the guilt of your conduct; as  death of Christ were for the remission of sins, and
did also your rulers-The prejudice lying from the  the ground of that display of mercy he now enauthority of the chief priests and elders, he here en- couraged them to hope for.
deavours to remove, but with great tenderness. He    Verses 19-21. Repent ye, therefore, &c.-Let it,
does not call them our, but your rulers. For as therefore, be your principal and immediate care to
the Jewish dispensation ceased at the death of  secure an interest in the benefits procured by his
Christ, consequently so did the authority of its  death; and in order thereto, repent of this and all
rulers.  This was the language of Peter's charity, your other iniquities; and be converted —That is,
and it teaches us to make the best of those whom  be turned from sin and Satan to God, (chap. xxvi.
we desire to make better: not to aggravate, but, as 20,) in the way of sincere and universal obedience.
far as may be, to extenuate their faults or sins. The term, converted, so common in modern writPerhaps Peter perceived, by the countenances of  ings, rarely occurs in Scripture, at least in the sense
his hearers, that they were struck with great horror we now use it, for an entire change of heart and
at being informed that they had murdered the Mes- life.  That your sins may be blotted out —That you
siah, the Prince of life, and that they were ready  may be delivered from the heavy burden of your
either to sink down in distress, or to fly off; and, guilt, and may obtain peace with God through the
therefore, lie saw it needful to mitigate the rigour sacrifice and intercession of him  you crucified;
of his charge, that he might prevent theirutterly  when the times of refreshing shall come —Rather,
despairing. He had searched the wound to the  that they may come; times when God shall largely
bottom, and now begins to think of healing it: in  bestow his refreshing grace; fromn the presence of
a                                                                 699




Jesus is proved to be the                THE ACTS.                       prophet like unto Moses.
A. M. 4037. 20 And he shall send Jesus Christ; holy prophets, since the world be- A. M. 4037.
A. D. 33.                                                                               A. D. 33.
-_  which before was preached unto you: gan.
21 z Whom  the heaven must receive, until   22 For Moses truly said unto the fathers, C A
the times of  restitution of all things, b which  Prophet shall the Lord  your God raise up
God hath  spoken by the mouth of all his  unto you, of your brethren, like unto me; him
z Chap. i. 11.  a Matt. xvii. 11.        b Luke i. 70. _c Deut. xviii. 15, 18, 19; Chap. vii. 37..the Lord-To you also. To others, those times  seeming irregularities of his present dispensations,
will assuredly come, whether ye repent or not. and make the cause of righteousness and truth for ever
Erasmus and Piscator render this clause, Seeing  triumphant and glorious: which God hath spoken
times of refreshment are come; but the authorities  of, &c.-That is, concerning which great events
produced in favour of this version seem not suffi- (namely, that such a Saviour should be raised up,
cient to justify it. The blotting out of the sins of  and should at length extend his righteous reign over
penitents, however, was not deferred to any distant all the world) God hath spoken by the mouth of all
time, and divine refreshment would, no doubt, im- his holy prophets-That is, by the mouth of the gemediately follow a sense of pardon to them, at- nerality of them; for the word Vrav7Wv, all, is not
tended with a lively hope of eternal felicity to sue- found in some of the best MSS. and versions; since
ceed in due time. But "the following clause seems  the world began-Since the beginning of time. See
to intimate, that Peter apprehended the conversion  note on Luke i. 70, where the same original phrase,
of the Jews, as a people, -would be attended with  a7r' atovoc, occurs. In these times of restitution, the
some extraordinary scene of prosperity and joy, apostle here comprises at once the whole course of
and would open a speedy way to Christ's descent the time of the New Testament between our Lord's
from  heaven, in order to the restitution of all ascension and his coming to glory. The most cmithings."-Doddridge. And he shall send-Greek, nent of these times are the apostolic age, and that of
cKat anrogetn,% and that he may send; Jesus-That, the spotless church, which will consist of all the
in consequence of your complying with this im- Jews and Gentiles united, after all persecutions and
portant counsel, you may not only be received to  apostacies are at an end. It is well known that Dr.
all the joys of a state of pardon and acceptance  Thos. Burnet, Mr. Whiston, and some other learned
with God, but he may, at length, send unto you  writers, have urged this text in proof of a restoration
Christ, which before was preached unto you-By  of a paradisiacal state of the earth, which they have
his disciples, both before and since his resurrection. endeavoured to show will take place, but certainly
But Tertullian, and several of the fathers, in quot- without any clear warrant from Scripture; and this
ing this passage, instead of 7rponeCK7pvy/levov, before  passage, in particular, may be so well explained of
preached, read, 1rpoIceXerptaoevov, before appointed; regulating the present disorders of the moral world,
that is, exhibited and set forth in a variety of types, and the seeming inequalities of God's providential
and other symbols, namely, under the Old Testa- dispensations, that it can with no propriety be pleaded
ment dispensation, as the great Saviour of lost sin- in vindication of such an hypothesis.
ners. 1st, You s~hall have Christ in his spiritual   Verses 22, 23. For Mloses-The first of these propresence; he that was sent into the world shall be  phets, whose writings have come down to us; truly
sent to you, in and by his Spirit accompanying his said unto the fathers-In his early days; A prophet
word. The apostle meant, 2d, That God would  shall the Lord raise up unto you-Namely, in after
send Christ to destroy the unbelieving and persecu- times; of your brethren-Of the posterity of Jacob;
ting Jews, the enemies of God and his truth and  (see the note on Deut. xviii. 15;) like unto ie —And
cause, and so would deliver his true servants, both  that in many particulars. Moses instituted the Jewministers and people, and give them a quiet posses- ish Church: Christ instituted the Christian.'With
sion of the gospel, with its privileges and blessings, the prophesying of Moses was soon joined the effect:
which would be a time of refreshing to all that re- the deliverance of Israel from Egypt: with the proceived it. For then had the churches rest, chap. phesying of Christ, that grand effect, the deliverance
ix. 31.  So Dr. Hammond. There is also, 3dly, A  of his people from sin and death. Those who could
reference in these words to the general conversion  not bear the voice of God, yet desired to hear that of
of the Jews, to take place after the fulness of the  Moses: much more do those who are wearied with
Gentiles is brought in, of which there are many ex- the law, desire to hear the voice of Christ. Moses
press predictions and promises in the writings of the  spake to the people all and only those things which
prophets, which, when it takes place, will be a time  God commanded him: so did Christ. Some other
of refreshment indeed, both to them and the whole  instances of similarity between Moses and Jesus,
Church of Christ through all the world. Whom the  mentioned by the late Mr. Fletcher, in his letters to
heavens untust receive —Whom. you must not expect Dr. Priestley, are as follows: "Was the son of Amto appear immediately in person among you, for as ram saved in his infancy from the cruelty of a jeahe has ascended to heaven; he must remain there, lous tyrant, who had doomed him to die with a muluntil the tivmies of restitution of all things-The long- titude of other children?  So was the son of Mary.
expected happy times, when God will rectify all the  Was Moses the lawgiver of the Jews? So is Christ
700Q




YThe prophets foretold the              CHAPTER II.                   glorious gospel dispensation.
A. M. 4037.. shall ye hear in all things, whatso-   25 d Ye are the children of the pro- A. M. 4037.
A. D. 33.                                                                                  A. D. 33.
ever he shall say unto you.              phets, and of the  covenant which
23 And it shall come to pass, that every soul God made with our fathers, saying unto Abrawhich will not hear that Prophet, shall be de- ham, e Ancd in thy seed shall all the kindreds of
stroyed from aimong  the people.                   the earth be blessed.
24 Yea, and all the prophets fron Samuel,   26 f Unto you first, God having raised up his
and those that follow  after, as many as have  Son Jesus, g sent him to bless you, h in turning
spoken, have likewise foretold of these days.    away every one of you from his iniquities.
C lap. ii. 39; Rom. ix. 4, 8; xv. 8; Gal. iii. 26.  e Gen. xii. f Matt. x. 5; xv. 24; Luke xxiv. 47; Chap. xiii. 32, 33, 46
3; xviii. 18; xxii. 18; xxvi. 4; xxviii. 14; Gal. iii. 8.     g verse 22.-h Matt. i. 21.
the legislator of the Christians. Was Moses remark-  words of their favourite prophet, out of a pretended
able for his meekness? So was He who says, Learn  zeal for whom they had rejected Christ.
of be, for dam meek in heart. Both, being appoint-    Verses 24-26. Yea, and all the prophets-That
ed as mediating prophets, stood in the gap to turn  succeeded Moses, particularly from  Sanmuel, have
away the wrath of Heaven from  a guilty people. liketwise foretold these days —The days of the TIesBoth, as shepherds of the Lord, led his straying  siah, which, by the singular favour of God to you, ye
sheep through a wilderness to a delightful land. Did  are now so happy as to see. Ye are the children of
Moses smite Pharaoh, king of Egypt; Sihon, king  the prophets-You are the descendants of that peoof the Amorites; and Og, king of Bashan? so will pie, among whom the prophets were raised up, and
Christ wound kings in the day of his wrath. Did  to whom the prophets were sent. Those of the latMoses heal the dying Israelites, by lifting up the ser- ter ages of the Jewish Church, when prophecy had
pent in the wilderness? so Christ heals believers, by  ceased, yet might be fitly, in general, called the chilbeing lifted up on the cross. Did Moses fast forty  dren of the prophets, because they heard, though
days, and receive the law on' mount Sinai? so did  they did notknow, the voices of the prophets, which
Jesus fast forty days, and deliver his law on a mount-  were read in their synagogues every sabbath day
ain of Galilee. Was Moses rejected and almost chap. xiii. 27. Now this ought to have quickened
stoned by the Israelites? so was Christ, by the Jews. them to embrace Christ, their own prophets having
Did Moses despise the glory of Egypt, that he might foretold that this grace should be brought unto them
suffer for, and with, the people of God? so did our in his days, (1 Pet. i. 10,) and therefore ought not to
Lord despise all the kingdoms of the world, and  be neglected by them. And of the covenant which
the glory of them, that he might suffer for, and  God made with our fathers-As children in the fawith,  his people. In a word, Is Moses the great mily. God's covenant was made with Abrahamcn anzd
prophet of the Old Testament? so is Christ of  his seed; and they were that seed, and on them,
the New."  But, though Christ was like Moses in  therefore, the blessings of the covenant were etailthese respects, yet was he infinitely superior to him  ed. As if the apostle had said, The promise of the
in person as well as in. office: he was countel worthy  Messiah was made to you, and therefore, if yout forof mwore glory than Moses, as the author of the epis- sake not your own mercies, and do not, by obstinate
tie to the Hebrews asserts, (chap. iii. 3-6,) especially  infidelity, lay an insuperable obstruction in youri own
on two capital accounts: a 1st, Moses was faithful as way, you may confidently hope to be put in possesa servan-t in the house of him who had appointed  sion of them: saying to Abraham, In thy seed, &c. —
higm: but Christ was faithful as a Son over his own  This promise, though referring principally to Christ,
hourse. 2d, Moses was worthy of glory, inasmuch as  (Gal. iii. 16,) yet respects the church also, which is
he was a: fundamental stone in the house of God; his body, even all believers, that are the spiritual seed
but Christ is worthy of sore glory, inasmuch as he  of Abraham. Unto you first- You Jews, though not
who builded the house hath nmore honour than the  to you only; God having raised up his So0,.esus —
holuse, or any part of it; for every house is bum.ilt by  From the loins of that pious patriarch, or having apsomne mnan, but he who builded the Jewish Church, pointed and authorized him to be a Prince and a Saand all things, which Christ did, (John i. 3; Col i. 16,)  viour; and in confirmation thereof, having raised
is God."  See Fletcher's Works, vol. iv. pp. 517, him from the dead; sent him to bless you —With the
518, Amer. 8vo. edit. Him shall ye hear-Him shall greatest of all blessings; in turning every one orf you
ye regard with obedient reverence; in all things frow his inliquities-In saving you from' the guilt
iwhatsoever he shall say unto you-Persuaded of the  and power of your sins, and from the misery consecertrqin truth and infinite importance of his doctrine; quent thereon. To explain this more fully: I st, God
and every soul that will not hear that Prophet-And  raised up his Son Jesus, when he constituted him a
be directed by his words; shall be destroyed from  prophet, owned him by a voice from heaven, filled
among the people-Shall be made an example of the  him with his Spirit without measure, and then sent
severest punishment, due to so much aggravated and  him to bear witness to the truth, andt to seek and save
ungrateful rebellion. One cannot imagine a more  lost souls. He raised him up more especially wile
masterly address than this, to warn the Jews of the  he brought him back from the dead by a glorious re~
dreadful consequence of their infidelity, in the very j surrection, which was the first step toward his exaf                                                                 701




Peter and John persecutea                    THE ACTS.                      for preaching the gospel.
altation, and, as it were, the renewing of his commis- preferable reading, as the great gospel blessing is, to
sion. And though, having thus raised him up, he  be turned from  our iniquities, or to be converted
seemed presently to take him from his people, yet from sin to righteousness.  Nor can it be any reahe did really send him afresh to them, in his gospel sonable objection to say, that Christ did not in fact
and Spirit. 2d, The apostle says, God sent him to  turn every one of the Jews from their iniquities,
the Jews first, because the personal ministry of Christ, since it must be allowed that he did every thing that
as that of the prophets, was confined to them; and  was necessary in order thereto; yea, every thing exafter his resurrection, though he was to be preached, cept depriving them  of their liberty of choice and
indeed, by his apostles to all nations, yet they were  action, and turning them into mere machines. He
to begin at Jerusalem, Luke xxiv. 47; and when  procured for them, and offered to them; and that sinthey went to other nations, they always first preach- cerely and repeatedly, yea, continually during his
ed to the Jews they found there. The Jews, there- own personal ministry, and afterward by his divinelyfore, were so far from being excluded for having  commissioned apostles, grace sufficient to enable
crucified Christ, that when he was risen he was first them to turn from their iniquities; and by the help
sent to them, and they were primarily intended to  of that, they might every one of them have turned,
have benefit by his death. Indeed, had not the gos- and so have obtained the blessing here intended.
pel been everywhere first offered to them, their pre- But let us not suppose that this, or any other part of
judices would have been so heightened and con-  Peter's discourse, was intended only for' the Jews.
firmed, that, in all probability, many, who were cons: It concerns us also, whom Christ was likewise sent
verted in this method, would have been exasperated  to bless, and that in the same manner, even by turnand lost.  It must be observed, however, that when  ing us from  our iniquities, by saving us from our
the apostle says to these Jews, God sent his Son to  sins. Matt. i. 22. Sin is that which we naturally
bless you,. he speaks conditionally, as the event cleave to, and the design of divine grace is, to turn
showed with respect to many of them, on whom the  us from it; nay, to turn us against it, that we may
divine wrath and curse came, and not the blessing  not only forsake it, but hate it, and strive against it.
here spoken of; namely, because they rejected the  And the gospel has a direct tendency to produce this
counsel of God against themselves. Many com- effect, not only as it requires us to turn, but as it promentators, therefore, give this sentence a different mises us grace to enable us to do so. Therefore let
turn, rendering the last clause, upon yozur tutrning' us apply to Christ for this, and by the aid and right
every one of you, &c., or, every one of you turning,  use of it, repent and be converted, and so do our
&c. That is, " all those of you who turn from sin  part; because he is ready to do his, namely, to give
shall be entitled to his blessing." And this is agree- the grace we need, and thereby to save us fiom our
able to the Syriac rendering, if you are converted, sins, and the consequences thereof, and to bless us
and repent of your sins. But the former seems the  effectually, abundantly, and for ever.
CHAPTER IV.
Here lbegins the history of the apostles' persecution; (1,) Peter and John are taken up and imprisoned by the Jewisn rulers;
but about five thousand are converted to Christ, 1-4. (2,) Being examined touching the cure of the lame man, they boldly avou
that it had been effected by the authority and power of the lately crucified, but now exalted, Jesus, whom they preached to
their persecutors, as the only Savioucr of mankind, 5-12. (3,) Their persecutors, being unable to answer them, command
them to be silent, threatening to punish them if they persisted to preach any more in the name of Jesus, 13-22. (4,) The
two apostles, being returned to their brethren, unite uwith them in solemn prayer to God, for the continued operations of
that grace which they had already experienced, and God owns them with manifest tokens of his presence, and a furthe,
effusion of the Holy Spirit, 23-31. (5,) Hereby the believers are knit together in love and abound on pzety and charity,
32-37.
A. M. 4037.    ND as they spake unto the people,   2 a Being grieved that they taught A. M. 4037
A. D. 33.                                                                                   AA D 33
the priests, and the 1captain of the  the  people, and  preached  through
temple, and the Sadducees came upon them,    Jesus the resurrection from the dead.
I Or, ruler, Luke xxii. 4; Chap. v. 24.                a Matt. xxii. 23; Acts xxiii. 8.
NOTES ON CHAPTER IV.                   bear a full testimony to the truth in the temple, and
Verses 1 —3. And as they-Namely, Peter and  then in the great council: to which they could have
John; spake unto the people-The multitude, who  had no access, had they not been brought before it
had assembled in the temple, upon occasion of the  as criminals.  Being grieved-That the name of
miraculous culre of the lame man, as related in the  Jesus was preached to the people: especially they
preceding chapter; the priests, fc., came upon them  were offended at the doctrine of his resurrection;
— So wisely did God order that they should first for, as they had put him  to death, his rising again
70'2Z                                                            %a




F'ive thousand are                     CHAPTER IV.                         converted to Christ.
A. M. 4037. 3 And they laid hands on them, and   6 And b Annas the high-priest, and A. M. 4037.
A.D. 33. put them in hold unto the next day; Caiaphas, and John, and Alexander,
for it was now even-tide.                       and as many as were of the kindred of the high4 iowbeit, many of them  which heard the  priest, were gathered together at Jerusalem.
word, believed; and the number of the men   7 And when they had set them in the midst,
was about five thousand.                        they asked, c By what power, or by what name
5 ~T And it came to pass on the morrow, that have ye done this.?
their rulers, and elders, and scribes,           S a Then Peter, filled with the Holy Ghost,
b Luke iii. 2; John xi. 49; xviii. 13.  c Exod. ii. 14; Matt. xxi. 23; Ch. vii. 27.-d Luke xii. 11, 12.
proved him to be the Just One, and so brought his supposing only two thousand were now converted,
blood upon their heads. The priests were grieved, it is a glorious proof of the truth of Christianity, and
also, lest their office and temple services should de- no example can be given of the philosophers, or any
cline, and Christianity take root through the preach- other teachers, succeeding so gloriously in making
ing of the apostles, and their power of working mira- converts to such holy and self-denying doctrines.
cles.  The captain of the temple was concerned to    Verses 5-7. And it came to pass on the morrow,
prevent all sedition and disorder; and the Saddu- that their rulers, &c., were gathered togethercees were displeased at the overturning of all their There was a general assembly held of those who
doctrines, particularly with regard to the resurrec- constituted the sanhedrim, and a court formed at Jetion of the dead, as exemplified and demonstrated in  rusalem. And Annas the high-priest, and Caiaphas
the person of Jesus; and therefore, that they might -The meaning seems to be, Annas, who had been
prevent their preaching any more, they laid hands high-priest, and Caiaphas, who was so then; and
on them —Under pretence that they were seditious John, and Alexander-It is very evident that these
persons, who were labouring to incense the popu- *were persons of great note among the Jews at that
lace against the conduct of their governors; and put time, but who they were, is to us quite uncertain.
them in hold-Committed them into custody, that And as many as were of the kindred of the highwhen the sanhedrim met at the usual hour the next priest-Or, as others render it, of the pontifical faday, they might consult what it was proper to do mily. Dr. Hammond explains this of the twentywith them: for it was now even-tide-And therefore  four members of the Aaronic family, who presided
not a fit season to have them examined. As Peter over the twenty-four courses. Others refer it to
and John went up to the temple at three in the af- those who were nearly related to Annas and Caiaternoon, the expression, it was now even-tide, makes phas: but Grotius thinks it includes the kindred of
it probable that some considerable time was spent those who had lately been in the office of highin preaching to the people, and, consequently, that priest, which, he says, marie them members of the
what we have in the former chapter is only an ab- sanhedrim. And when they had set them in the
stract, or specimen of the discourses they delivered  midst-Had ordered them  to be brought before
on this occasion, which probably is generally the  them, and set in the midst of the assembly; (it being
case as to the speeches recorded by the sacred his- the custom of the sanhedrim to sit almost in a circle;)
torians, as well as others.                    they asked, By what power-" Human or diabolical,
Verse 4. Howbeit, many of them which heard the angelic or divine, have you cured this man? Whose
word believed-For though the preachers were per- name have you invoked to the working of this mirasecuted, the word prevailed. Thus the suffering  cle?  Or, from whom had you your authority to
days of the church have often been her growing  preach so publicly unto the people?  From us you
days. And the number of the men, besides women  had it not, though we alone have the authority to
and children, was about five thousand-" The assem- give a commission to any man to do so." It will
bly that owned Christianity was increased to above  cast light on this inquiry of the rulers to observe,
five thousand, and that success grieved the malig- that Josephus speaks of some of the Jews working
nants." —Baxter.  Dr. Benson supposes that five cures by invoking the name of Solomon. And the
thousand were converted on this occasion, besides Talmud relates some ridiculous stories of working
the three thousand mentioned before, chap. ii. 41. miracles by the tetragranmmnaton, or the unutterable
Had it been said, as there, that so many were added name; that is, by mentioning the word Jehovah.
to the church, it would have determined the sense to  The seven sons of Sheva, mentioned chap. xix.
be as he and some others understand it; but the use  13-17, had the same opinion of working miracles by
of the word eyevnrO, became, favours the interpreta- the mention of a name, when they pretended to cure
tion, that the whole number, including those who  a possessed person by invoking the name of Jesus,
had been converted before, now became about five whom Paul preached.
thousand. It is hardly to be thought (unless it were    Verses 8-12. Then Peter, filled with the Holy
expressly asserted) that another day should be so  Ghost-That moment, according to the prtmise of
much more remarkable for its number of converts his now glorified Master, (Matt.,x. 20; Mark xiii. 11,)
than that on which the Spirit descended. Howeveri which was upon this occasion remarkably verified:
a                                                              703




Peter boldly declares the lame man       THE ACTS.             was healed by the faith of Christ.
A. M. 4037. said  unto them, Ye rulers of the   12'h Neither is there salvation in A. M. 4037.
A. D. 33.                                                                              A. D. 33e
people, and elders of Israel,          any other: for there is none other         33
9 If we this day be examined of the good  name under heaven given among men, wheredeed done to the impotent man, by what means  by we must be saved.
he is made whole;                                 13 T Now, when  they  saw  the  bold10 Be it known unto you all, and to all the  ness  of Peter and  John, iand  perceived
people of Israel, e that by the name of Jesus  that  they  were  unlearned   and  ignorant
Christ of Nazareth, whom ye crucified, f whom   men, they marvelled; and they took knowGod raised from  the dead, even by him doth  ledge  of thean, that they  had been with
this. man stand here before you whole.           Jesus.
11 gThis is the  stone which was set at   14 And beholding the man which was healed
*naught of you builders, which is become the  k standing with them, they could say nothing
head of the corner.                             against it.
e Chap. iii. 6, 16. —-f Chap. ii. 24.-g Psa. cxviii. 22; Isa. h Matt. i. 21; Chap. x. 43; 1 Tim. ii. 5, 6.  i Matt. xi. 25;
xxviii. 16; Matt. xxi. 42.                     1 Cor. i. 27.  k Chap. iii. 11.
said Iunto them —With the utmost freedom; Ye in the very presence of those magistrates who had
rulers of the people, &c.-.He gives them the honour so lately condemned him  to the most shameful
due to their office. If we this day be examined-  death; and perceived that they w ere unlearned and
And called to an account as criminals, about the good  ignorant-Or rather, illiterate and uneducated men,
deed —Greek, evepyeata, the good work, or beneit, or men in private stations in life, as Dr. Doddridge
done to the impotent man, and you want us to de- renders the latter word, tdorat, observing, that the
clare by what means he is delivered from his calami- expressions literally signify, " that they were not
tous state, and made whole-l-Zea alt is cured or scholars, nor in any public rank of life, as the priests
saved: be it known unto you —Probably the herald  and magistrates were; but that they import no want
of God proclaimed this with a loud voice: that by  of natural good sense, or any ignorance of what was
the namze of Jesus, whom ye lately crucified-With  then the subject of debate: so that our translation
all the marks of detestation and contempt, as a crimi- seems very unhappy here."  They marvellednal worthy of the most infamous death, but whom  Were greatly astonished; and took knowledge of
God raised fron the dead —These rulers and elders them-Greek, ereytvwalcov) they knew, or were perknew in their own consciences that it was so. And, suaded, namely, upon further recollection or conthough they had hired the soldiers to tell a most sideration; that they had been with Jesus-Had been
senseless and incredible tale to the contrary, (Matt. his disciples, and from him had received their knowxxviii. 12-15,) yet it is observable, they did not, so  ledge and their courage. They themselves, it is profar as ye can know, dare to plead it before Peter and  bable, had seen these two disciples with him in the
John. Even by him —By his power and goodness; temple, or on the night when he was taken, led to
doth this man-Cripple though he was from his mo- the house of Caiaphas, and examined: and they now
ther's womb, as you well know; stand here before  recollected that they had seen them with him. Or
you whtole-Perfectly sound and well.  This is the  some of the servants of these rulers, or those about
stone set at naught of you builders-That is, of -them, informed them of it. And when they underyou, who by your office should have been, and who  stood that they had been with Jesus, had been
professed to be, builders of God's church, which, conversant with him, attendant on him, and trained
through the power of God,' is become the head of the up under him, they knew what to impute their boldcorner-To which the whole building owes its ness to; nay, their boldness in divine things was
strength, its union, and its beauty. See notes on  enough to show with whom they had associated, and
Psa. cxviii. 22. Neither is there salvation — Tem- from whom they had had their education. Obser ve,
poral or spiritual; in any other: for there is no  reader, those that have been with Jesus, that have
other nlna:e, 4.c., whereby ave mnust be saved-The  had converse and communion with him, should fonapostle, in this passage, uses a beautiful gradation  duct themselves in every thing so that those who
from  the temporal deliverance which had been  converse with themn  may take knowledge of them
wrought for the poor cripple, by the power of Christ, that they have been with him; and, therefore, are
to that; of a nobler and more important kind, which  made so holy and heavenly, spiritual and cheerful;
isV wrc,'-ght by Christ for impotent and sinful souls. so raised above this world, and inspired with hopes
He therein follows the admirable custom of his great of, and desires after, another. And, beholding the
Lord and Master, who continually took occasion  man who was he.aled-As they were obliged to acfrom earthly to speak of heavenly things.       knowledge he was; standing with them —With PeVerses 13, 14. Now when they saw the boldness ter and John, perfectly recovered; they could say
o)f Peter #nd John-Observed with what courage  nothing against it-Against the fact, though they,acd freedom they spoke, and pleaded their Master's were unwilling to own the doctrine which it tended
cauns:, and to what a high degree they extolled him  ~ strongly to prove.
704.                                                              a




Peter and John threatened,            CHAPTER IV.                   andforbidden to preach.
A. M. 4037.  15 But when they had command- speak henceforth to no man in this A.M. 4037.
-A.D. 3  ed them to go aside Out of the coun- n.                                 D. 33e
cil, they conferred among themselves,           18 n And they called them, and commanded
16 Saying,'What shall we do to these men? them not to speak at all nor teach in the name
for that indeed a notable miracle hath been  of Jesus.
done by them, is m manifest to all them that  19 But Peter and John answered and said
dwell in Jerusalem, and we cannot deny it.    unto them, 0 Whether it be right in the sight
17 But that it spread no further among the  of God to hearken unto you more than unto
people, let us straitly threaten them, that they  God, judge ye.
1 John xi, 47...m Chap. iii. 9, 10.             n Chap. v. 40.- o Chap. v. 29.
Verses 15-18. But when they had commanded  any thing amiss, any thing but what was proper, yea,
themn to go aside-To withdraw, not being willing necessary to be said and done; and yet -they mast
they should. hear the acknowledgments that Were no more say or do the like! All the care of these
extorted from them; they conferred among them- rulers, &c., is, that the doctrine of Christ should
selves-Privately. Now the scripture was fulfilled  spread nofurther among the people; as if the healwhich foretold that the rulers would take counsel ing and saving institutions of the gospel were a
together, against the Lord, and against his anoint- plague begun, the contagion of which must be
ed, Psa. ii. 2; saying, What shall we do to these stopped immediately. See how the malice of hell
men?-If they would have yielded to the convincing, fights against the counsels ofheaven! Godwillhave
commanding power of truth, it would have been easy  the knowledge of Christ to spread all over the world;
to say what they should do to theA.. They should  but the chief priests would have it spread no farther:
have placed them at the head of their council, re- at which He that sits in heaven laughs. And they
ceived their doctrine, been baptized by them, in the called them-The whole council having agreed to
name of the Lord Jesus, and joined in fellowship  this proposal, as the most proper they could now
with them. But, when men will not be persuaded  think of, they called in Peter and John, and, telling
to do what they ought to do, it is no marvel that they  them how much they were offended at the liberty
are continually at a loss what to do. The truths of they took; commanded them-In a very strict and
Christ, if men would but entertain them as they  severe manner; not to speak at all, privately, nor
should, would give them no manner of trouble and  teach, publicly, in the name of Jesus-We do not find
uneasiness; but if they hold, or imprison them in that they gave them any reason why the doctrine
unrighteousness, (Rom. i. 18,) they will find them a of Christ must be suppressed; they did not say it
burdensome stone, that they will not know what to  was either false or dangerous, or of any ill tendency;
do with, Zech. xii. 4.  For that a notable miracle, and they were ashamed to own the true reason,
-rv&;-ov,  a signal and well-known miracle: it was namely, that it testified against their hypocrisy and
known that they had done it in Christ's name, and wickedness, and shook their tyranny.
that Christ himself had often done similar miracles:   Verses 19, 20. Peter and John-Feeling themthis was a known instance of the power of Christ, selves animated in this arduous circumstance with a
and a proof of his doctrine. That it was a great courageous zeal, which would not permit them to be
miracle, and wrought for the confirmation of the silent, lest that silence should be interpreted as a prodoctrine they preached, being ayueLov, a sign, was mise to quit the ministry; answered, Whether it be
manifest to all that dwzelt in Jerusalem-The mira- right-A righteous thing; in the sight of God-To
cle being wrought at the gate of the temple, univer- whom we are all accountable; to hearken unto you
sal notice was taken of it; and they themselves, -That is, to obey you; more than God, judge yewith all the craft, and all the effrontery they had, Ye cannot but know in your own consciences on
could not deny it to be a true miracle. Hence they  which side the superior obligation lies; and you
concluded that it would be neither reasonable nor must therefore expect that we shall act accordingly.
safe to punish these men now. Nevertheless, on the As these rulers professed to believe the being and
other hand, they judged that both their credit and infinite perfections of God, they must, on their own
their interest required them to suppress the rumour principles, easily see the absurdity of expecting obeof it as far as they could, and therefore, said they, dience to their commands from good men, who bethat it spread no further among the people-And be lieved themselves divinely commissioned. Was it
a means of raising discontent, and, perhaps, of occa- not by the same spirit that Socrates, when theywere
sioning some dangerous insurrection among them; condemning him to death for teaching the people,
let us straitly threaten' them —Airet~  aretlotoyeiOa said, "O ye Athenians, I embrace and love you, but
a',rotc) Let us threaten them with threatening: the I will obey God rather than you; and if you would
expression is a Hebraism, being; it seems, St.! spare my life on condition I should cease to teach
Luke's translation of the very words of the council I my fellow-citizens, I would die a thousand times
into Greek; that they speak henceforth to no man —  rather than accept the proposal." For we cannot
To no individual whatever; in this obnoxious name i but speak, &c.-For though we respect you as our
-They could not prove that they had said or done icivil rulers, and are heartily willing to obey you, as
VOL. I.          (45 )                                           705              a




The disczipes, with one accord,         THE ACTS.                    lift up their voice to God.
A. M. 4037.  20 P For we cannot but speak the  Lord, uthou   art God, which hast A.M. 4037.
A. D. 33.                                                                            A. D. 33.
things which q we have seen and  made heaven, and earth, and the sea,
heard.                                          and all that in them is;
21 So, when they had  further threatened   25 Who, by the mouth of thy servant David,
them, they let them  go, finding nothing how  hast said, X Why did the heathen rage, and
they might punish them, r because of the peo- the people imagine vain things?
pie: for all men glorified God for s that which   26 The kings of the earth stood up, and
was done.                                      the rulers were gathered together against the
22 For the man was above forty years old  Lord, and against his Christ.
on whom this miracle of healing was showed.   27 For Y of a truth against Z thy holy child
23  [ And being let go, t they went to their Jesus, a whom thou hast anointed, both Herod,
own company, and reported all that the chief and Pontius Pilate, with the Gentiles, and the
priests and elders had said unto them.          people of Israel, were gathered together,
24 And when they heard that, they lifted up   28 b For to do whatsoever thy hand and thy
their voice to God with one accord, and said, counsel determined before to be done.
P Chapter i. 8; ii. 32.  q Chapter xxii. 15; 1 John i. 1, 3.   u 2 Kings xix. 15. -    Psa. ii. 1.-Y Matt. xxvi. 3; Luke
rMatt. xxi. 26; Luke xx. 6, 19; xxii. 2; Chap. v. 26. —s Chap. xxii. 2; xxiii. 1, 8.-z Luke i. 35.-a Luke iv. 18; John
iii. 7, 8. —t Chap. xii. 12.                    x. 36. —— b Chap. ii. 23; iii. 18.
far as we lawfully can, yet, since God hath -harged  thou hast all power, and thy word is fulfilled: men
us with the publication of this important message, rage against theebut it is in vain. See notes on
on which the eternal salvation of men depends, we  Psa. ii. 1-5. For of a truth, &c. —For we now see
dare not be silent; and therefore are free to tell you, the prediction of thy servant David truly and litethat we must speak the things which we have seen  rally accomplished; since against thy holy child
and heard-Which God hath manifested in so mi- Jesus, whom thou hast anointed —With the Holy
raculous a manner, and which he hath commissioned  Ghost and with power, to accomplish the glorious
us to declare.                                 work of erecting thy kingdom among men; both
Verses 21, 22. So when they had further threat- Herod, 4.c., with the Gentiles-The idolatrous heaened them-Namely, in severer terms than before; then; and the people of Israel-Professing to worthey let them go —Not thinking it proper, all circum- ship thee, the true God; were gathered together —
stances considered, to proceed to any further ex- Combined in the impious attempt of opposing thy
tremities at that time; since they could find nothing  designs. For to do whatsoever thy hand, 4c., deterin their conduct for which they could punish them  mined before to be done-That is, says Dr. Hamwith any show of reason; because of the people-  mond, " the Roman governors and Jewish sanheWhoseresentment they feared. For all men glori- drim have joined their malicious counsels against
fled God for that which was done-So much wiser thy holy Son; to act in the crucifying of him, and
were they than those who ruled over them. For the  so (though little meaning it) to be the instruments
man-Who had been a cripple from his birth; was of thy gracious providence and disposal, who didst
aboveforty yearsold-Sothat hardly any thingcould  determine to give thy only Son to die for us." The
have appeared to human judgment to be a more des- sense evidently is, But they (the enemies of God and
perate case, than so inveterate and confirmed a Christ) could do no more than thou wast pleased to
lameness.                                      permit, according to thy determinate counsel, to save
Verses 23-28. And being let go-Being dismissed  mankind by the sufferings of thy Son. And what
from their examination by the rulers; they event to  was needful for this end, thou didst before detertheir own company —Who, probably, were at this mine to permit to be done. Limborch, and some
time met together, praying for them; and reported  others, contend for a transposition of the words thus:
all that the chiefpriests had said-Adding, no doubt, They have combined against thy holy child Jesus,
what they were enabled by the grace of God to re- whom thou hast anointed to do what thy hand and thy
ply to them, and how their trial issued. And when counsel had determined, &c.; but it is so expressly
they heard that —A divine inspiration coming upon  said elsewhere, (see Matt. xxvi. 24; Luke xxii. 22,)
all that were present in an extraordinary manner; that the Son of man went (to suffer and die) as it
they lifted up their voice to God with one accord-  was determined; and it so plainly appears, in fact,
All unanimously joining in the following petition, that these circumstances were foretold, or marked
as being all influenced by the same spirit, though, out, in the prophecies of the Old Testament, that I
perhaps, only one speaking in the name of the rest: see not, says Dr. Doddridge, "what end the admisor, as Dr. Doddridge supposes, all their voices join- sion of such a transposition would answer. It is
ing by immediate inspiration, a circumstance which  much more rational to explain this determination in
he thinks was graciously adapted to encourage them  such a manner as to make it consistent with the free
to suffer the greatest extremities in this cause. And  agency of the persons concerned. When God's
said, Lord, thou  art God, &c.-The sense is, Lord, hand and his counsel are said to have determined
706                                          (45* )              a




The apostles are filled                  CHAPTER IV.                         with the Holy Ghost.
A. M. 4037.  29 And  now, Lord, behold their   32 And the multitude of them that A. M. 4037
A. D. 33.                                                                                 A. D.A33.
threatenings: and  grant unto  thy  believed iwere of one heart, and of
servants, C that with  all boldness they may  one soul: k neither said any of them that aught
speak thy word,                                   of the things which he possessed was his own 
30 By stretching forth thy hand to heal; but they had all things common.
d and that signs and wonders may be done e by   33 And with'great power gave the apostles
the name of f thy holy child Jesus.               m witness of the resurrection of the Lord Jesus 
31 ~ And when they had prayed, g the place  and n great grace was upon them all.
was shaken where they were assembled toge-   34 Neither. was there any among them  that
ther; arnA  they were all filled with the Holy  lacked: 0 for as many as were possessors of
Ghost, h and they spake the word of God with  lands or houses sold them, and brought the
boldness.                                         prices of the things that were sold,
c Verses 13, 31; Chap. ix. 27; xiii. 46; xiv. 3; xix. 8; xxvi.   h Verse 29.  i Chap. v. 12; Rom. xv. 5, 6; 2 Cor. xiii. ll1;
26; xxviii. 31; Eph. vi. 19. -d Chap. ii. 43; v. 12.  e Chap. Phil. i. 27; ii. 2; 1 Pet. iii. 8.  k Chap. ii. 44.-I Chap. i. 8.
iii. 6, 16.-  f Verse 27.- g Chap. ii. 2, 4; xvi. 26.  m Chap. i. 22.-n Chap. ii. 47.  o Chap. ii. 45.
these things, it may signify his having pointed out power; to heal-The most incurable distempers..And
this great event, so wisely concerted in his eternal when they had prayed-Or, while they were praycounsels, and marked beforehand, as it were, all the  ing, as d67erevW'v avrov may be rendered; the place
boundaries of it, (as the word rpoope8e may well sig- was shaken —Thus miraculously was God pleased
nify,) in the prophetic writings."  Certainly.the  to declare his gracious acceptance of their petitions
word properly and literally signifies, to define, de- and they were allfilled with the Holy Ghost-Were
scribe, or mark out beforehand, rather than to decree, filled afresh with his sacred, especially his sanctifyor predestinate.  "The hand of God," says Dr. ing and comforting influences; andspake theword
Whitby, "most frequently, in the Old Testament, with boldness-Wherever they came, renewing their
relates not so much to his power, as to his wisdom, public testimony without any appearance of fear,
and providential dispensations; and being here join- on the very day on which they had been so solemnly
ed with his counsel, and applied to what was done  forbidden by the sanhedrim to preach any more in
by Pontius Pilate and the Jews toward the crucifix- the name of Jesus.
ion of the holy Jesus, to which actions, so highly    Verses 32-35. And the multitude of them that bedispleasing to God, his power could not actually con- lieved-All the individuals, male and female, that,
cur or effectively incline them, the import of these  having believed on Jesus, had joined themselves to
words will be no more than this, that Jews and  the Christian Church, numerous as they were; were
Gentiles were assembled to accomplish those suffer- of one heart and one soul —Were perfectly united
ings of our Saviour for mankind which God had  in love to God and one another, according to the
foretold, and by foretelling had determined should  full meaning of Christ's prayer, John xvii. 20-23.
come to pass: according to those words of St. Paul, Their desires and designs, their hopes and joys,
Acts xiii. 27, They who dwelt at Jerusalemn;  c., were the same; neither said any of them-Ovae' etc
not knowing the voices of the prophets, have flfilled  e2?yev, not so much as one of them, in so great a
them by condemning him, doing all things which  multitude, said, that aught of the things which
were written of him. As therefore St. Peter and  he possessed was his own-A natural consequence
Paul, by calling the Jews to repentance for crucify- this of that union of heart which they had with each
ing the Lord of life, do evidence that their sin was other; but they had all things in common-Each
not the less, because they did by it fulfil the counsel was as welcome to participate of them as the origi
of God's holy -will, and kind intentions to mankind, nal proprietor could be, being, in those new bonds
so do they consequently evidence, that God's fore- of Christian fellowship, as dear to him as himself.
knowledge of a thing future, does not impair the  And with great power-That is, with a divine force
liberty of men's wills in the accomplishment of it; of eloquence and of.miracles; gave the apostles
as all the ancient fathers have declared in this par- witness ofthe resurrection of the Lord Jesus-That
ticLliar."  See this further explained in the note on  main pillar and chief corner-stone of Christianity,
chap. ii. 23.                                     supporting and connecting the whole fabric of it in
Verses 29-31. And now, Lord-As to what re- all its parts. And great grace was upon them allmains to accomplish this important scheme, of rais- A large measure of the inward power of the Holy
ing thy church on the sure foundation of thy Son's - Ghost, directing and influencing all their tempers,
cross; behold their threatenings-With which they  words, and works. Neither was there any among
are endeavouring to discourage the chosen wit- them that lacked-Though many of them were far
nesses of his resurrection; and grant to thy ser- from their habitations, and many others in low cirvants, that with all boldness-Iapprlaac waonc, all cumstances of life. We may observe, this is added
freedom of speech; they may speak thy word-In  as a proof that great grace was upon then all;
the' midst of the most violent opposition that can  and it was the immediate, necessary consequence
arise; by stretching forth thy hand —Exerting thy  of it; yea, and must be to the end of the world. In
a                                                                707




The hypocrtsy of                            THE ACTS..4nanias and Sapphira.
A. M. 4037. 35 P And laid them down at the named Barnabas, (which is, being in- A. M. 4037.
A. D. 33. apostles' feet: q and distribution was  terpreted, The son of consolation,) a  A.   33.
made unto every man  according as he  had  Levite, and of the country of Cyprus,
need.                                                  37 r Having  land, sold it, and brought the
36 And Joses, who by the apostles was sur-  money, and laid it at the apostles' feet.
P Verse 37; Chap. v. 2.  q Chap. ii. 45; vi. 1.              r Verses 34, 35; Chap. v. 1, 2.
all ages and nations the same cause, the same de- the poor believers, in these extraordinary circumgree of grace, could not but, in like circumstances,  stances, there was one Joses, by the apoystles surproduce the same effect. For as many as were  named Barnabas, The son of consolation-Not
possessors of lands, 4c., sold them —Not that there  only on account of his so largely assisting the poor
was any particular command for this; but there  with his fortune, but also of those peculiar gifts of
was great grace and great love, of which this was  the Spirit whereby he was so well qualified both to
the natural fruit. And brought the prices, and laid  comfort and exhort.  A Levite-And yet so far
them at the apostles' feet-To be disposed of as they  from  being prejudiced against this new  religion,
should direct; and distribution was mnade-First  which might seem to oppose his temporal interest,
by the apostles themselves; afterward by them   that he gladly devoted himself to its service; of the
whom  they appointed, with the strictest fidelity;  country of Cyprus-W- here, it seems, he was born
unto every man according as he had need- For his  and brought up. Having land, sold it —As he was
present relief; the apostles deeming themselves suf-  a Levite, he could not have sold, or alienated, his
ficiently happy, while living in the same plain man-  paternal inheritance; (see Lev. xxv. 34;) but the
ner with their brethren, in the opportunity which  land or estate here spoken of, might either have
the divine goodness gave them, of being so helpful been some legacy, or purchased land, in Judea, to
to others, both in things temporal and spiritual.    which he might have a title till the next jubilee, or,
Verses 36, 37. And Joses-Among the rest of those  perhaps, some land in Cyprus. And we may supprimitive converts who so generously contributed  pose it mentioned, either as the first foreign estate
of their substance for the relief and subsistence of  sold, or as of some extraordinary value.
CHAPTER V.
Here (1,) Ananias and Sapphira, attempting fraudulently to impose on the apostles, are struck dead, 1-10. (2,) That event,
together with other extraordinary miracles, wrought about the same time, promotes the increase of the church more and
more, 11-16. (3,) The apostles are again apprehended and imprisoned, but delivered by an angel: according to whose
order they go on preaching, to the great vexation of their persecutors, 17-25. (4,) Being again brought before the Jewish sanhedrim, and examined, they boldly avow the lately crucified Jesus to be the exalted Messiah, 26-33. (5,) By the
prudent advice of Gamaliel they are dismissed, after being scourged, 34-40. (6,) They depart, rejoicing in their honourable persecution, and proceed in their work of preaching Christ, 41, 42.,. M. 4037. BUT  a certain man named Anani-   2 And keptback part of the price, (his A. M. 4037
as, with Sapphira his wife, sold a  wifealsobeingprivytoit,) aandbrought
possession,                                          a certain part, and laid it at the apostles' feet.
a Chapter iv. 37.
NOTES ON CHAPTER V.                      pretended, it seems, to imitate the zeal and liberality
Verses 1, 2. But a certain man named Ananias  of Barnabas, chap. iv. 37; and kept back-Greek,
-A professor of the gospel, but certainly not a true  evoobLtaTo, fraudulently secreted, or purloined, part
believer, for all that truly believed were of one  of the price-While he brought a certain part, and
heart and of one soul, chap. iv. 32. Probably he  laid it at the apostles' feet-Publicly, as if it had
was not yet baptized, but intended now to offer him- been the whole, perhaps saying it was so. It has
self for-baptism; with Sapphira his wife-Who  been supposed by many, that Ananias'and Sapphira
concurred with him; sold a possession-So  the  had consecrated their estate to God by vow, and
word Ir/yea, here used, properly signifies: what sort 1 that they were guilty of the sin of sacrilege.  But
of a possession it was, we are not informed: for the  this is not probable; 1st, Because in all the sales of
word Xoplov, (used verse 8, and rendered land,) does i lands or houses, mentioned in the preceding chapnot necessarily mean so, but simply, a place, of.ters and here, there is not the least intimation of
any kind, and might be a house or houses.  He  any such vow. 2d, Peter neither accuses hint nor
708                                                               a




Ananias, for his wickedness,            CHAPTER V.                  is struck with sudden death.
A. M. 4037. 3 b But Peter said, Ananias, why thy heart? thou hast not lied unto A. M. 403t.
A. D..33.                                                                             A. D. 33.
hath c Satan filled thy heart 1 to lie to  men, but unto God.                  *    -
the Holy Ghost, and to keep back part of the   5 And Ananias, hearing these words, d fell
price of the land?                              down, and gave up the ghost.  And great fear
4 While it remained, was it not thine own?  came on all them that heard these things.
and after it was sold, was it not in thine own   6 And the young men arose, e wound him
power? why hast thou conceived this thing in  up, and carried him out, and buried him.
b Num. xxx. 2; Dent. xxiii. 21; Eccles. v. 4. —c Lukexxii. 3. 1 Or, to deceive, Verse 9..  d Verses 10, 11. —e John xix. 40.
his wife of any such crime, but only of tempting, does not appear whether Peter designed or expectthat is, distrusting and making trial of the wisdom  ed this event to follow upon what he said, though it
of the Holy Spirit, and attempting to deceive him by  seems probable, from the sentence he denounced on
an artifice. 3d, The apostle acknowledges (verse 3) Sapphira, (verse 9,) that he did.  It is likely that
that the property was his, and at his disposal, before  Ananias's own conscience smote him with such horit was sold, and the whole price of it afterward, which  ror and amazement at the sight of his guilt, that he
could not have been the case, if he had before con- sunk down and died at the sense of it. Or, perhaps,
secrated it to religious uses.  But yet they were he was struck by an angel, as Herod was, chap. xii.
guilty of a double fraud; 1st, In presenting this' 23. This punishment of his sin may seem severe,
part of the price to the apostles, as if it had been  but we are sure it was just, considering that complithe whole, when, indeed, it was not. 2d, In tacitly  cation of vain glory and covetousness, of fraud and
signifying hereby that they had now the same right impiety, which, as several writers have proved, his
to be relieved from the common stock which others action contained. It was also wise and gracious,
had, as having nothing of their own, when, indeed, being designed, 1st, To vindicate the honour of the
they had money which they had kept back.         Holy Spirit, lately poured out, in order to the erectVerses 3, 4. But Peter said-Under the direction  ing of Christ's kingdom, and now grossly affronted
of the Holy Spirit, which immediately suggested to  by an attempt to impose on those who were so emihim the fraud; Why has Satan —Through thine nently endued with his influence. 2d, To deter
own wickedness in yielding to his temptations;filled  others from such presumptuous conduct, now at the
thy heart —With such a degree of covetousness, beginning of this new and divine dispensation. Sifalsehood, folly, and presumption, as to induce thee  mon Magus afterward was not thus punished, nor
to lie to, or, as Dr. Waterland renders -tevcaacatrae r o Elymas; but Ananias was made an example now at
rvrevya ro aytov, to put a fallacy, or cheat upon the first, that, with the evident proofs given, what a
Holy Ghost; that is, that thou shouldst attempt to  blessed thing it was to receive the Holy Spirit, there
impose upon the Spirit of God, namely, the Spirit might be also sensible proofs afforded of the awful
with which the apostles were endued. Here we see  consequences of resisting or doing despite to the
St. Peter, under the infallible guidance of the Spirit Spirit. Thus the worshipping of the golden calf,
of truth, of wisdom, and revelation, acknowledging  and the violation of the sabbath day, were severely
and bearing testimony to the agency of Satan in ex- punished among the Israelites, when the law of
citing men to and promoting wickedness: and what Moses was newly given; as also the offering of
faith then have they in the inspiration of the apos- strange fire by Nadab and Abihu, and the mutiny of
ties, who call in question the very existence of the  Korah and his company, when the authority of
devil, and even venture to give it as their opinion  Moses and Aaron was lately established. Add to
that there is no such being in the universe? And to this, that by this punishment of Ananias and Sapkeep back part of the price-When thou pretendest phira, hypocrites and dishonest persons were deto have brought the whole. While it remained un- terred from joining the Christians, merely for the
sold, was it not thine own? —It evidently appears sake of a present alms, or any temporal advantage,
from hence, that no Christian converts were obliged  to which, by a fraud like this, many might, on easy
to sell their estates. And when it was sold, was it terms, have purchased a pretence, who would also,
not still in thine own power-To have given, or not no doubt, have proved a great scandal to a profession
given, the whole or any part of the price of it into  taken up on such base motives. This likewise was
the treasury of the church, as thou shouldest think  a very convincing attestation of the apostles' most
proper?  Why then hast thou conceived this thing, upright conduct in the management of the sums
&c.-So meanly and profanely to dissemble on this with which they were intrusted, and indeed, in
solemn occasion?  ThAou hast not lied unto men-   general, of their divine mission; for none can imaThat is, to men alone, whose treasurers we are; but gine that Peter. would have had the assurance to
unto God —Who resides in us by his Divine Spirit. speak as he did to Ananias, and much less would
Hence it is justly inferred, that the Holy Ghost is such an awful sanction have been given to his words,
God; since lying to him is said to be lying to God.  if he had been, at the same time, guilty of a much
Verses 5, 6. And Ananias, hearing these words-  baser fraud of the like kind, or had been belying the
While the sound of them was yet in his ears; fell Holy Ghost, in the whole of his pretensions to be
down and gave zup the ghost —Efevfe, expired. It under his miraculous influence and direction. And
a                                                               709




Sapphira, being struck dead,           THE ACTS.                 ts buried near her husband.
A. M. 4037.  7 And it was about the space of have buried thy husband are at the A. M. 4037.
A. D. 33.                                                                           A. D. 33.
three hours after, when his wife, not door, and shall carry thee out.
knowing what was done, came in.'10 g Then fell she down straightway at his
8 And Peter answered unto her, Tell me -feet, and yielded up the ghost. And the young
whether ye sold the land for so much? And  men came in, and found her dead, and carryshe said, Yea, for so much.                    ing her forth, buried her by her husband.
9 Then Peter said unto her, How is it that  11 h And great fear came upon all the church,
ye have agreed together f to tempt the Spirit and upon as many as heard these things.
of the Lord? behold the feet of them  which   12 t *And iby the hands of the apostles were
f Verse 3; Matthew iv. 7.-g Verse 5.h Verse 5; Chapter * St. Bartholomew's Day, epistle, verse 12 to verse 17.  i Chap.
ii. 43; xix. 17.              ii. 43; xiv. 3; xix. 11; Rom. xv. 19; 2 Cor. xii. 12; Heb. ii. 4.
great fear came on all that heard these things-  reader, there are many instances of sudden death,
That heard what Peter said, and saw what followed: which are not to be looked upon as the punishment
or upon all that heard the story of it: for, doubtless, of gross sin, like these here recorded: we must not
it was much spoken of in the city. See on verse 11. think that all who die suddenly were sinners above
And the young men-Some, probably, appointed in  others. It may be intended as a favour to some, that
the church to the office of burying the dead; or a quick passage is granted them. Such instances,
some that attended on the apostles, perceiving there however, are intended to be a warning to others to be
was no room to hope for the recovery of one who  always ready: but the deaths here mentioned were,
was struck'dead by such an immediate act of the doubtless, in judgment. Some inquire concerning
divine power; bound him up, and carried him out the eternal state of Ananias and Sapphira, and into burial-Without any further circumstance of dine to think, that the destruction of the flesh was
mourning or delay.                             effected, that the spirit might be saved in the day of
Verses 7-10. About the space of three hours after the Lord Jesus. And had there been any space grant-How precious a space! his wife —IWho was ab- ed them for repentance, as there was to the incestsent When this happened; not knowing what was uous Corinthian, there might have been reason for indone, came in-Into the place where the apostles dulging a hope of this kind. But, as the case was, the
were, expecting, doubtless, to share in the thanks of ground for hope concerning them seems small, acall present, for consenting to the sale of the land, cording to the Scriptures. Secret things, however,
and becoming, with her husband, so great a bene- belong not to us, and we know the Judge of all the
factor to the fund; Peter said to her, Tell me earth will do only what is perfectly just and holy.
whether ye sold the land for so much —Naming the   Verse 11. And great fear camne zupon all the
sum. And she said, Yea, for so much-Ananias and  church-All that had joined themselves to it were
his wife had agreed to tell the same story; and the  struck with a holy awe of God and his judgments,
bargain being private, and, by consent, kept to  and with a great veneration of this dispensation of
themselves, so that nobody could disprove their the Spirit, which they were now under. It did not
assertion, they thought they might safely affirm  damp or check their holy joy, but it taught them to
what they did, and should gain credit to it. It is be serious in the midst of it, and to rejoice with
lamentable to see those relations, who should quick- trembling. And all that laid their money at the
en one another to that which is good, hardening one apostles' feet, after this, were afraid of keeping back
another in that which is evil! Peter said-By an  any part of the price. And upon as many as heard
immediate impulse of the same Spirit, which had  these things-Who could not but acknowledge that
before so awfully interposed; How is it that you  it was the immediate hand of God by which both'
have agreed-Have acted as if you had agreed to- these persons died, and that he was just in this awgether; to tempt the Spirit of the Lord-To try  ful dispensation. Many, no doubt, were put into a
whether he be capable of searching the heart, and  consternation by it, and were ready to say, Who is
of knowing what is done in secret?  Before Peter able to stand before this holy Lord God and his
passes sentence, he sets before her the greatness of Spirit in these his servants! As the word church
the crime. Behold the feet of then which have bu- (encyavrta) now occurs a second time in this history,
ried thy husband-Whom divine vengeance has al- it may be proper to observe, that we have here a naready struck dead on this occasion; are at the door tive specimen of a New Testament church; which
-Upon their return; and shall carry thee out-A  is a company of persons called by the gospel, graftbreathless corpse. She had not heard till now that ed into Christ by faith and the Holy Spirit, admitted
her husband was dead, the notice of which, with the  into the society of Christians by baptism,\ animated
discovery of her sin, and the sentence of death  by love, united by every kind of fellowship, and dispassed upon her, struck her as a thunderbolt, so that ciplined by the execution of a divine judgment on
she expired in a moment. And the young men came two unworthy members.
in-And, to their utter astonishment, doubtless,   Verse 12. And by the ha'nds of the apostles were
found her also dead, and carrying her forth imme- many signs,  c., wrought-Many miracles of mercy
diately, buried her by her husband! —Observe, for one of judgment. Now the gospel power re710                                                             a




The high-priest, and others,           CHAPTER V.          are filled with envy and indignation.
A. M. 4037. many  signs and wonders wrought of Peter passing by might overshadow A. M. 4037.
A. D. 33.                                                                            A. D. 33.
- among the people; (k and they were  some of them.
all with one accord in Solomon's porch.          16 There came also a multitude out of the
13 And lof the rest durst no man join him- cities round about unto Jerusalem, bringing
self to them: m but the people magnified them. ~ sick folks, and them which were vexed with
14 And believers were the more added to the  unclean spirits; and they were healed every
Lord, multitudes both of men and women;)    one.
15 Insomuch that they brought forth the   17 ~ P Then the high-priest rose up, and all
sick 2 into the streets, and laid them  on beds they that were with him, (which is the sect of the
and couches, n that at the least the shadow  Sadducees,) and were filled with 3indignation,
k Chapter iii. ] 1; iv. 32.-  John ix. 22; xii. 42; xix. 38. xiv. 36; Chapter xix. 12.-o Mark xvi. 17, 18; John xiv. 12.
m Chap. ii. 47; iv. 21. —2 Or, in every street.- n Matt. ix. 21; P Chap. iv. 1, 2, 6.-3 Or, envy.
turned to its proper channel, which is that of grace men and women-Becoming his genuine disciples,
and goodness. These miracles, which were not a and making an open profession of their faith, by subfewbut many, not of one kind merely, but of divers mitting to the ordinance of baptism: for they wisely
kinds, evidently proved the divine mission of the  inferred, from what had happened, how dangerous
apostles, for they were signs and wonders, such  it would be to oppose or suppress the inward conwonders as were confessedly signs of the divine  victions of their minds, in a matter of such great impresence and power; they were not done.in a cor- portance.
ner, but among the people, who were at liberty to    Verses 15, 16. Insomuch, or so that, they brought
inquire into them, and if there had been any fraud  the sick into the streets, &c.-The contents of this
or collusion in them, would have easily discovered  and the following verse are evidently connected with
it. And they were all-All the believers; with one  the former part of verse 12; the intermediate paraaccord in Solomon's porch-Frequently meeting  graph being intended to be read in a parenthesis.
there, and conversing together with the most affec- They brought the sick into the streets, because, as is
tionate expressions of mutual endearment, being  probable, the priests would not suffer them to bring
unanimous in their doctrine, worship, and disci- them into the temple to Solomon's porch; and the
pline; and there was no discontent or murmuring  apostles had not leisure to come to the houses of them
about the death of Ananias or Sapphira, as there was all. And they laid them on beds and couches-Beagainst Moses and Aaron, about the death of Korah  cause they were so weak that they could neither
and his company, Num. xvi. 31. The separation of walk nor stand, and in order that, if they could neihypocrites from the society of the faithful, should  ther have access to Peter, nor he come to them, at
make those that are sincere cleave so much the  least the shadow of him passing by might oversha-'closer to each other. It seems strange that the  dow some of them-Though it could not reach them
priests, and other rulers of the temple, should suffer all, and they had faith to believe this would be the
the Christians to keep their meetings there; but it means of healing them. And it is probable that they
was, doubtless, through the providence and grace of were not disappointed, but that some, at least, were
God, who inclined the hearts of their enemies to  thus healed, as the woman mentioned in the gospel
tolerate them there a while, in order to the more con- was, by touching Christ's garment. According to
venient spreading of the gospel.                their faith it was done unto them. And in this, among
Verses 13, 14. And of the rest-Who were not real- other things, the promise of Christ, (John xiv. 12,)
ly converted to Christianity; durst-Or presumed;  The works that I do, shall ye also do, and greater
no man to join himself to them-As, had it not been  works than these, &c., was eminently fulfilled. And
for the late signal judgment, some hypocrites might if such miracles were wrought by Peter's shadow,
have attempted to do, in order to obtain a share in  we have reason to think some were wrought in some
the distributions which were made among the  such way by the other apostles; as by the handkerChristians from their fund of charity; but the peo- chiefs from Paul's body, Acts xix. 12. And there
ple magnified them-Namely, the apostles: had a came a multitude out of the cities-In proportion as
great veneration for them, and spake of them with  the fame of these wonderful works was spread
the highest expressions of reverence and respect, as abroad; bringing sick folks-That were afflicted in
persons who were owned by God in a most signal body; and those vexed with unclean spirits —Who
manner. And believers were the more added-  were troubled in mind; and they were healed every
Though the death of the two above-mentioned un- one-Distempered bodies'and distempered minds
happy offenders deterred many, who did not sin- were both cured. Thus opportunity was given to
cerely believe in Jesus, and were not awakened to a the apostles, both of convincing people's judgments,
sense of the importance of things spiritual and eter- by those miracles, of the heavenly origin of the docnal, from joining themselves to the church; yet trine they preached, and also of engaging people's
such as truly believed and were brought under a affections both to them and it, by giving them speciserious concern about their salvation, were united to  mens of its manifest beneficial tendency.
the Lord in great numbers; multitudes both of   Verses 17,18. Then the high7friest rose upa                                                              711




Tle anLgel of the Lord                 THE ACTS.            delivers the apostles out of prison.
A. M. 4037.  18 q And laid their hands on the  that were with him, and called the A. M.4037
A. D. 33.                                                                            A. D. 33.
A.D. 33.  apostles, and put them in the common  council together, and all the senate
prison.                                        of the children of Israel, and sent to the prison
19 But r the angel of the Lord by night to have them brought.
opened the prison doors, and brought them    22 But when the officers came, and found
forth,'and said,                               them  not in the prison, they returned, and
20 Go, stand and speak in the temple to the  told,
people s all the words of this life.            23 Saying, The prison truly found we shut
21 And when they heard that, they entered  with all safety, and the keepers standing withinto the temple early in the morning, and  out before the doors: but when we had opened,
taught.  t But the high-priest came, and they  we found no man within.
q Luke xxi. 12. —r Chap. xii. 7; xvi. 26.  s John vi. 68; xvii. 3; 1 John v. 1. —t Chap. iv. 5, 6.
Never did any good work go on with any hope of   Verses 19-23. But the angel of the Lord opened
success, but it met with opposition; for they that are  the prison doors-In spite of all the locks and bars
bent to do evil cannot be reconciled to them who  that were upon them, and without giving any alarm
make it their business to do good. Satan, the de- to the keepers, or any of the other prisoners; and
stroyer of mankind, ever was, and ever will be, an  brought them forth —Hereby God evidently showed
adversary to those who are men's benefactors. And how impotent the rage of the priests and rulers was
it would have been strange, if the apostles had been  against those whom he determined to support. And
suffered to go on thus teaching and healing, and had  said, Go, stand and speak to the people-They must
received no check. In these and the following  not think they were thus miraculously delivered, in
verses we have the malice of hell and the grace of i order that they might save their lives by making
Heaven struggling about them; the one to make them  their escape out of the hands of their enemies; no,
cease from this good work, the other to animate  it was that they might go on with their work, with
them in it. The high-priest, Annas or Caiaphas, so much the more courage and diligence. Thus
was the ringleader in the opposition made to them: recoveries from sickness, deliverances out of trouble,
he rose up-As it were, with awakened and renewed  &c., are granted us, not that we may enjoy the comnfury; and all they that were with him —His friends forts of life, but that God may be honoured with our
and associates; for they saw their wealth and digni- services.  All the words of this life-Of the life
ty, their power and tyranny, that is, their all at stake, which God had commissioned them to preach, and
and inevitably lost, if the spiritual and heavenly doc- which the Sadducees denied; or, the whole doctrine
trine of Christ should gain ground and prevail among  of the gospel, which brings life and immortality to
the people.  Which is the sect of the Sadducees-  light, and shows the way that leads thereto. This
A goodly company for the priest! The Sadducees they must preach in the temple. We may be ready
were most forward to join with the high-priest in  to think, though they might not quit their work, yet
this persecution, having a particular enmity to the  it would have been prudent to proceed with it in a
gospel of Christ, because it attested and confirmed  more private place, where it would have given less
the doctrine of the invisible and eternal world, the  offence to the priests than in the temple; and so
immortality of the soul, the resurrection of the body, would have the less exposed them. But this was
and the future state, which they denied. And were not permitted: they must speak-in the temple: for
filled with indignation-Greek, (v;e, with zeal, that was the place of concourse, where they would
rather; namely, bitter, persecuting zeal against have the greatest number of hearers, and do the
the cause of Christ: for it is not strange, if men of greatest good. It is not for the preachers of the
no religion be bigoted in their opinions against true  gospel to retire into corners, as long as they can
and pure religion. When they heard and saw how  have an opportunity of preaching in the great conthe people flocked to the apostles, and how reputa- gregations. And when they heard that —When they
ble they were become, they were exasperated to the  heard that it was the will of God they should conlast degree, and rose up in a passion, as men who  tinue to preach in the temple, they took the first
could no longer bear such proceedings, and were re- opportunity of doing it; for very early the next
solved to oppose them, being vexed at the apostles morning, as soon as the gates were open, they enfor preaching the doctrine of Christ, and curing the  tered into the temple, and taught with the same
sick; at the people for hearing them, and bringing freedom as before, no way discouraged by the fear
the sick to be cured; and at themselves and their of persecution. Doubtless it was a great satisfaction
own party for suffering this matter to go so far, and  to them to receive these fresh orders from Heaven;
not suppressing it at its first rise. Thus are the ene- for if they had not received them, they might have
mies of Christ and his gospel a torment to themselves! questioned whether, since they had now received
And laid their hands on the apostles-Being deter- their liberty, they should preach as publicly in the
mined to bring them to another trial before the san- temple as they had done, Christ having said, When
hedrim; and put them in the common prison- the   y persecute you in one city, fee to another. But
Where the vilest malefactors were lodged.      while they were prosecuting their blessed work, in
712            -                                               a




7The apostles are examined              CHAPTER. V.                           before the council.
A. SM. 4037.  24 Now when the high-priest, and  feared the people, lest they should have A. M. 4037.
A. D. 33. u the captain of the temple, and the  been stoned.
chief priests heard these things, they doubted of  27 And when they had brought them, they
them whereunto this would grow.                  set them  before the council: and the high25 Then came one and told them, saying, priest asked them,
Behold, the men whom  ye put in prison are   28 Saying, Y Did not we straitly command you,
standing in the temple, and teaching the peo- that ye should not teach in this name? and beple.                                             hold, ye have filled Jerusalem with your doctrine,
26 Then went the captain with the officers, Z and intend to bring this man's a blood upon us.
and brought them without violence: x for they   29 ~ Then Peter and the other apostles anLuke xxii. 4; Chap. iv. 1. —_x Matt. xxi. 26.-Y Chap. iv. 18. z Chap. ii. 23, 36; iii. 15; vii. 52. —-a Matt. xxiii. 35; xxvii. 25.
obedience to the divine command, the high-priest attack upon them. " This may seem a surprising
came —Into the room where the council was usually  change in the people, considering the eagerness with
held; rand called together all the senate of Israel-   which they demanded that Christ should be cruciAll the members of the sanhedrim, being solicitous  fled. But it is exceedingly probable, that. seeing the
that there should be as full a house as possible on so  mighty power which wrought in the apostles, they
important an occasion.; and sent proper officers to  might entertain some hope of obtaining temporal
the prison, to have the apostles brought before them, deliverance by their means, (see Acts i. 6,) of which
that.the court might proceed to their examination  they were so exceedingly fond; and a disappointment
and punishment. But when the officers came-To  in their hope of which had turned their hosannas
their great surprise, they found them not in the  [addressed to Christ] into the cry, Crucify him,
prison, and yet could discover no way whereby  crucify him."  And when they had brought them —
they could have made their escape, considering the  For the apostles made no opposition, but readily and
circumstances that appeared on inquiry. Return- cheerfully obeyed the summons, that they might
ing, therefore, to the council, they made their report repeat their testimony to their Divine Master, in the
accordingly.                                     presence of the rulers; they set them before the
Verses 24, 25. When the high-priest, ~c., heard  council-In order to their examination. WVe may
these things-So perfectly unexpected; they doubt- think, if God designed that the apostles should be
ed of themr-They were extremely perplexed, and  thus seized, and brought before the sanherim  a
even at their wit's end, having never been so disap- second time, why were they rescued from their first
pointed before of a thing they were so sure of. They  imprisonment?  But that was intended to humble
doubted, rt av yevotro mTro, what this thing might be the pride, and check the fuiry of these their perse-That is, whether they had procured their liberty  cutors.  And the high-priest-Singling out Peter
by corrupting the keepers, or whether there might and John, who had so lately been examined before
not be something miraculous in the deliverance of the council; asked them-As the mouth of the court;
persons, whom  such extraordinary circumstances  saying, Did we not straitly command you -ou
had attended; and in that case, what this affair might two in particular, and so, in effect, all the rest of
import, and what the issue of it might be. Thus the  your company, and on pain of our highest displeaworld, in persecuting the children of God, entangle  sure; that you should not teach in this nanme-But
themselves in numberless difficulties.  Then came  you have disobeyed our commands, and go on to
one-Who knew their disappointment, and the un- preach, not only without our license, but against our
easiness it gave them; saying, Behold, the men  express order. See the poor cunning of the enewhom ye put in prison —And have commanded to  mies of the gospel! They make laws and interdicts
be brought to your bar; are standing in the temple  at their pleasure, which those who obey God cannot
— Here, however they came thither; and teaching  but break, and then they take, occasion thereby to
the people-With as much' freedom and confidence  censure and punish the innocent as guilty. And beas ever. Now this confounded them more than any  hold, you have filltcl.erusalemn with your doctrine
thing. Prisoners, who had broken prison, used to  -Your false and pernicious doctrine, and thereby
abscond for fear of being retaken; but these prison- have disturbed the public peace; and intend to bring
ers, after they had made their escape, durst show  this mnan's blood upon us-An artful and invidious
their faces even there where their prosecutors had  expression. The apostles did not desire to accuse
the greatest influence.                          any man; they simply declared the nlaked truth.
Verses 26-28. Then went the captain with the Thus these rulers charged them, not only with conoficers-By the direction of the sanhedrim; and  tumacy, and contempt of the court, but withll sedition
brouZht them — Ov zea glar, not by violence; for they  and faction, and a plot to set the-people against them,.feared the people, lest-If they had offered any vio- for having persecuted, even to death, not only so
lence in their presence; they should have been stoned  innocent, but so good and great a man as this Jesus.
-The people were so fully persuaded that a divine    Verses 29 —32. Thea Peter and the other apostles
power attended the apostles, that they held their — Or, Peter, in the name of the others, who, it seems,
persons sacred, and would not have borne any open  were all present; said-He does not give them the
a                                                              713




The apostles, being examined,           THE ACTS.                        confess the Lord Jesus.
A. Il. 4037. swered and said, b We ought to obey  give repentance to Israel, and forgive- A. M. 4037.
God rather than men.                    ess of sins.                               33.
30 X The God of our fathers raised up Jesus,   32 And i we are his witnesses of these things;
-whom ye slew and d hanged on a tree:            and so is also the Holy Ghost, k whom God hath
31 * Him  hath God exalted with his right given to them that obey him.
hand to be f a Prince and g a Saviour, h for to   33 ~ 1When they heard that, they were cut
b Chap. iv. 19..C Chap. iii. 13, 15; xxii. 14.   d Chap. x.   f Ch. iii. 15.- gMatt. i. 21.  h Luke xxiv. 47; Chap. iii. 26,
39; xiii. 29; Gal. iii. 13; 1 Pet. ii. 24.-e Chap. ii. 33, 36; xiii. 38; Eph. i. 7; Col. i. 14.  i John xv. 26, 27.  k Chap.
Phil. ii. 9; Heb. ii. 10; xii. 2.               ii. 4; x. 44.- l Chap. ii. 37; vii. 54.
titles of honour which he did before; (chap. iv. 8;) punishment of sin, but those who are freed from the
but enters directly upon the subject, and justifies  power and dominion of it; that are turned from it
what he and his brethren had done. This is, as it to God.  And on the other hand, wherever repentwere, a continuation of that discourse, but with an  ance takes place, accompanied with fruits worthy
increase of severity; We ought to obey God rather  of repentance, and faith in Christ, and in the prothan men-They do not plead the power they had  mises of God through him, remission is granted
to work miracles; a power which spoke sufficiently  without fail. Some infer from hence, that repentfor them, and proved their divine mission; and, ance and faith are as mere gifts of God, as remistherefore, they humbly declined mentioning it them- sion of sins. Not so: for man co-operates in the
selves: but appealed to a maxim universally owned, former, but not in the latter. God alone forgives
to which even reason must subscribe, and which  sins. And we are his witnesses of these thingswas a perfect justification of their conduct; God had  How incredible soever they may appear to you, and
commanded them to teach in the name of Christ, are appointed by him to publish them to the world:
and therefore they were in duty bound to do it, and if we should be silent, as you would have us to
though the chief priests forbade them.  The God  be, we should be false to, and betray, a trust of the
of our fathers raised up Jesus-Of the seed of Da- greatest possible importance; and so is also the
vid, according to the promises made to our fathers; Holy Ghost —A much greater witness, a witness
that is, he qualified him for, and called him to, his I from heaven; whom God hath given-In his gifts,
great undertaking. It seems to refer to the promise  as well as graces, as has been abundantly manifested
made by Moses. See chap. iii. 22. Or, he may  of late, in the presence of thousands; to them that
speak of God's raising him from the grave.  Whom  obey him —That obey his gospel, and submit themye slew and hanged on a tree —As if he had been  selves to his government. "The testimony arising
the meanest of slaves, and the vilest of malefactors. from this miraculous communication of the Spirit to
You put him to death in the most infamous man- Christians at that time, entirely removes the objecner; but God has restored him to life; so that God tion from Christ's not appearing in public after his
and you are manifestly contesting about this Jesus, resurrection: for had there been any imposture, it
and which must we side with?  Him-This very  had been easier of the two to have persuaded peoperson, notwithstanding all the outrage with which  ple at a distance, that he had so appeared to the
you treated him; hath God exalted with his right Jewish rulers, or even to the multitude, and yet
hand-By his almighty power, from the grave to  had been rejected, than that he had given his serheaven; or, to his right hand. You loaded him  vants such extraordinary powers; since, had this
with disgrace; but God has crowned him  with  assertion been false, every one might have been a
honour; and ought not we to honour him whom  witness to the falsehood of such a pretence, without
God honours?  A Prince and a Saviour —To his the trouble and expense of a journey to Jerusalem,
people, whom he both governs and delivers, and  or any other distant place."-Doddridge.
therefore we ought to preach in his name, and make    Verse 33. When they heard that-When the highknown the laws of his kingdom, as he is a Prince; priest and the Sadducees heard this courageous tesand the offers of his grace, as he is a Saviour. Ob- timony, and faithful remonstrance; they were cut to
serve, reader, we cannot have Christ to be our Sa- the heart-Greek, 6lerptovro, they were sawn asunviour, unless we be willing to take him for our Ruler. der, namely, with anger and indignation. When a
We cannot be redeemed and healed by him, unless  sermon was preached to the people to this purpose,
we give up ourselves to be governed by him. His  they were pierced to the heart, chap. ii. 37; namely,
iaving us is in order to his ruling us.  To give re- with remorse and godly sorrow: these here are cut
pentance to Israel-To give the people of Israel to the heart with resentment and rage. Thus the
place or room for repentance, notwithstanding their same gospel is to some a savour of life unto life,
aggravated guilt; and to declare unto them  the  and to others of death unto death; and its enemies
terms of peace and reconciliation: or, to call them  not only deprive themselves of its comforts, but fill
to repentance by the gospel, and give them grace to  themselves with terrors, and are their own tormentenable them to obey the call; and forgiveness of  ors. And took counsel to slay them. —To put them all
sins-To all the truly penitent, on whom alone that to death, either under pretence of blasphemy, or for
blessing is bestowed: for there is no remission with- sedition and rebellion against the supreme council
out repentance; none are freed from the guilt and  of the state. Thus, while the apostles proceeded ill
714




Gavmaliel, a doctor of thc law,        CHAPTER V.                prudently cautions the council.
A. M. 4037. to the heart, and took counsel to slay  themselves: who was slain; and all. A. M. 4037.
A. D. 33.                                     teA.D.33.
D. 33  them.                          as many as 4 obeyed him, were scat- AD. 33.
34 Then stood there up one in the council, a  tered, and brought to naught.
Pharisee, named m Gamaliel, a doctor of the   37 After this man rose up Judas of Galilee,
law, had in reputation among all the people, in the days of the taxing, and drew away much
and  commanded to put the apostles forth a  people after him: he also perished; and all,
little space;                                   even as many as obeyed him, were dispers35 And said unto them, Ye men of Israel, ed.
take heed to yourselves what ye intend to do as   38 And now I say unto you, Refrain from
touching these men:                             these men, and let them  alone: nfor if this
36 For before these days rose up Theudas, counsel or this work be of men, it will come to
boasting himself to be somebody; to whom  naught:
a number of men, about four hundred, joined   39 0 But if it be of God, ye cannot overthrow
m Chap. xxii. 3-4 Or, believed.-n Prov. xxi. 30; Isa. viii. 10; Matthew xv. 13.  o Luke xxi. 15; 1 Corinthians i. 25.
the service of Christ, with aholy security and serenity  be no reference to him here. BLit Theudas being a
of mind, perfectly composed, and in a sweet enjoy- very common name among the Jews, the person
ment of themselves, their persecutors went on in here mentioned, most probably, was one among the
their opposition to Christ, with constant perplexity  many leaders, who, as Josephus informs us, took up
and perturbation!                               arms in defence of the public liberties, when the
Verses 34-37. Then stood up one in the council, grand enrolment was made by Cyrenius, in the days
a Pharisee —And as such believing the immortality  of Archelaus. See note on Luke ii. 17. This Theuof the soul and the resurrection; named Gamaliel-  das seems to have been supported by smaller numHe is said to have been the son of good old Simeon, bers than the second of the name; and (as the sementioned Lulke ii. 25; and the person at whose  cond afterward did) perished in the attempt; but as
feet St. Paul was brought up. He was a man in so  his followers were dispersed, and not slaughtered
great esteem among the Jews, that Onkelos, the an- like those of the second Theudas, survivers might
thor of the Targum, is said to have burned seventy  talk much of him, and Gamaliel might have been
pounds weight of perfumes at his funeral; and the  particularly informed of his history, though JoseJews have this saying concerning him: "From the  phus only mentions it in general. After this man
time that Rabban Gamaliel, the old, died, the honour rose up Judas of Galilee-Of whom see note on
of the law failed, and purity and Pharisaism died." A  Luke xiii. 1, 2; in the days of the taxing-Or, as Ev
doctor-Or teacher; of the law-Who trained up a  rats Stuepats 7Ac ax7oypangy signifies. in the days of the
great number of pupils in the knowledge of it; had  taxation, or enrolment; meaning those same days,
in reputation among all the people-Except the  or at the same period of time, when the impostor
Sadducees. Thus can God raise up defenders of his Theudas appeared; and drew away much people
servants whensoever and wheresoever he pleases. after him-Endeavouring, on the principles of saThis man, rising up, commanded to put the apostles cred liberty, to dissuade the Jews from owning the
forth a little space-That'he might speak the more  authority of the Romans in that instance; he also
freely, and be the more freely answered. And said, perished —Was quickly destroyed; and as many
Ye men of Israel-To whom, Divine Providence has as obeyed him-As hearkened to, and followed him;
committed the guardianship of this people, and the  were dispersed-And their cause came to nothing.
important care of their public affairs; take heed    Verses 38, 39. And now I say u2to you-I, thereto yourselves-Now you are angry at these men; fore, with regard to the present affair, give it as my
what ye intend to do —Lest you meddle to your own  most serious and deliberate advice; Refrain from,
hurt. He puts them in mind of the importance of these men, and let them alone-In a cause which is
the matter in hand, which, in their heat, they were  manifestly good, we should immediately join. In a
not capable of considering as they ought. For be- cause, on the other hand, which is manifestly evil,
fore these days rose up Theudas —He prudently  we should immediately oppose. But in a sudden,
mentions the facts first, and then draws the infer- new, doubtful occurrence, this advice of Gamaliel is
ence. A person of the name of Theudas is men- proper and eminently useful. Flor if this counsel
tioned by Josephus, (Antiq., xx. 5,) under the cha- or this work —He seems to correct himself, as if X
racter of a false prophet, who drew a great number were some sudden work, rather than a counsel, or
of people after him, with a promise of dividing Jor- design. And so it was. For the apostles had no
dan before them, but was defeated and beheaded, counsel, plan, or design of their own; but were mere
most of his followers being also slain or imprisoned. instruments in the hand of God, working just as he led
See notes on Matt. xxiv. 5. But as this person ap- them from day to day. If it be of men-If it be a
peared when Fadus was procurator of Judea, that is, merely human contrivance, and matter of deceit; it
according to Capellus, seven, or, according to Whit- will come to naught-It will soon sink, and come to
by, at least ten years after this was spoken, there can  nothing of itself; some incident wvill arise to discredit
a                                                              715




The apostles rejoice on being counted  THE ACTS.             worthy to sufferfor Christ's saie.
A. M. 4037. it; lest haply ye be found even P to   41   l And they departed fiom the pre- A. M. 4037.
fight against God.                    senceofthecouncil, srejoicing that they  A. D. 33.
4-0 And to him they agreed: and when they  werecounted worthy to suffer shamefor his name.
had q called the apostles, r and beaten them,  42 And daily tin the temple, and in every
they commanded that they should not speak  house, uthey ceased not to teach and preach
in the name of Jesus, and let them go.         Jesus Christ.
I) Chap. vii. 51; ix. 5; xxiii. 9. -q Chap. iv. 18. —r Matt. 2 Cor. xii. 10; Phil. i. 29; Heb. x. 34; James i. 2; 1 Pet. iv. 13,
x. 17; xxiii. 34; Mark xiii. 9.-s Matt. v. 12; Rom. v. 3; 16. —t Chap. ii. 46.  u Chap. iv. 20, 29.
it, and the whole interest of this Jesus will moulder and people who may, at any time, be in similar ciraway, as that of Theudas and of Judas did, both which  cumstances. Nay, they departed, rejoicing that they
seem to have been much more strongly supported by  were counted worthy to suffer shame —Being men in
human power. But if it be of God-If it be really his reputation, who had never done any thing to make
cause, which does not appear to me impossible, ye themselves vile, they could not but have a sense of
cannot overthrow it, whatever power or policy you  the shame they suffered, which, it seems, was more
use; for though even these particular instruments grievous to them  than the smart caused by the
should be taken off, he will, undoubtedly, raise up  scourges, as uses to be the case with ingenuous
others: lest haply ye befound even to;fight against minds.  But they considered that it was for the
God-Against his almighty power, and infinitely  name of Christ that they were thus abused, and that
wise and ever watchful providence; an undertaking  their sufferings would be made to contribute to the
which must prove dreadfully fatal. to all who are so  further advancement of his cause and glory; and,
rash andunhappy as to engage in it.            therefore, 1st, They reckoned it an honour to be so
Verse 40. And to him they agreed —Acknowledg- treated, to be disgraced, or exposed to infamy for..ng his advice to be safe and wise. They, therefore, his name-His venerable and sacred name; rightlys
dropped the design of putting the apostles to death; judging that a punishment of this kind, though geneyet they could not forbear giving vent to their rage, rally shameful, became a glory to them when borne
(so outrageous was it,) in a most unjust and cruel in so excellent a cause, and for the sake of him who,
manner, and as evidently contrary to the conviction  though so divinely great, and so perfectly happy,
of their judgments and consciences, as it was to Ga- had submitted, not only to stripes, but to death for
maliel's counsel, which was to let them alone. For them. 2d, They rejoiced in it, remembering what
when they had called'them in, they beat them-That their Master had said to them at their first setting
is, stripped andscourged them as mualefactors. Thus  out, Matt. v. 11, 13; WhLen men shall revile and
they thought to make them ashamed of preaching, persecute you, rejoice and be exceeding glad. They
and the people of hearing them; as Pilate scourged  rejoiced not only though they suffered shame, their
our Saviour to expose him to shame, when he de- troubles not diminishing their joy, bu that they sufelared he foznd no fault in hin. And, added to this, fered shame, for their troubles increased their
they renewed their prohibition of speaking any  joy, and added to it. Reader, if we suffer ill for
more inr the namne of Jesus. This they did in order doing well, provided we suffer in a right spirit, and
that, if they could find no other fault with their as we should, we ought to rejoice in that grace which
preaching, they might, at least, have this reason for enables us so to do.
reproaching it, that it was against law; and not only    Verse 42. And daily in the temnple, &c. —The
without the permission, but against the express order apostles were punished for preaching, and commandof their superiors.                            ed strictly not to preach: yet they went on with their
Verse 41. And they departed from thepresence of work with unabated zeal, and indefatigable diligence,
the council-As soon as they were dismissed, not in  omitting no opportunity of doing it. Observe, 1st,
the least terrified by the cruel usage they had met They preached daily, not only on sabbath days, or on
with, nor by the threatenings of their adversaries. Lord's days, but every day, as duly as the day came;
See the power of the grace of God! These are the  not fearing lest they should either injure their health,
men who forsook Christ when the soldiers came to  or cloy their hearers. 2d, They preached both pubapprehend him, not daring to be seen in his com- licly in the temple, and privately in every house:
pany: yet now they profess his name, and abide by  in promiscuous assemblies, to which all resorted:
their profession, though they are derided and beaten  and in the select assemblies of Christians, appointed
for it. And we do not find that they said one word for special ordinances. They did not think that either
by way of reflection upon the court, for the unjust of these would excuse them from the other, knowing
treatment given them: when reviled they reviled  they were to preach the word in season and out of
nrot again, and wahen they suffered they threatened  season. Though in the temple they were more exnot; but committed their cause to him, to whom  posed, and were under the eye of their enemies, yet
Gamaliel had referred it, even to God, who judgeth  they did not confine themselves to their little oratorighteously.  All their care was to preserve the pos- ries in their own houses, but ventured into the post
session of their own souls, and to make full proof of of danger: and though they had the liberty of the
their ministry, both which they were enabled to do  temple, a consecrated place, yet they made no diffiin a manner worthy of the imitation of all ministers culty of preaching in house': *,.' erery house —Even
716                                                             a




Discontents arise colcernlng             CIIAPTEIR VI.               the distribution of the charity.
the poorest. 3d, We are also told what was the  and interest, and not their own.  This was the
subject of their preaching; they preached Jesus  preaching that gave most offence to the priests and
Christ; they not only preached concerning him, rulers: they were willing they should preach any
but they preached him, exhibiting him to those that thing but Christ; but the apostles would not alter
heard them, as their Prophet, Priest, and King; their subject to please them. Observe, reader, it
their Teacher, Mediator, Governor, and Judge; their ought to be the constant business of gospel ministers
Wisdom, Righteousness, Sanctification, and Redemp- to preach Christ; Christ, and him crucified; Christ,
tion: they preached, not themselves, but Chtist Je- and him glorified; Christ dying for us; Christ living
sus the Lord, as the one Saviour of fost sinners, in us; nothing besides this, or what is reducible
making it their chief business to advance his honour to it.
CHAPTER VI.
rn this chapter we have, (1,) An account of some discontents that arose among the disciples, about the distributing of thei'
charity, 1. (2,) The election and ordination of seven men to superintend that matter, and ease the apostles of the burden
of it, 2-6. (3,) The increase of the church, by the addition of many members to it, 7. (4,) A particular account of Slephen, his great activity for Christ and his cause, 8; the opposition he met with from the enemies of Christianity, and his
disputes with them, 9, 10: (5,) Hre is accused to the sanhedrim, and appears before them with an angelic lustre upon his
countenance, 11-15.
A. M. 4037. AND  in  those days, a when  the  cians against the Hebrews, because A. M. 4037
number of the disciples was mul- their widows were neglected c in the               D. 33.
tiplied, there arose a murmuring of the b Gre- daily ministration.
a Chap. ii. 41; iv. 4; v. 14; Verse 7.            b Chap. ix. 29; xi. 20.   c Chap. iv. 35.
NOTES ON CHAPTER VI.                   as their native language.  These were descendVerse 1. In those days-Some time after the fact ants of such Jews as, in several national calamities,
last recorded had taken place; when the number of  had been' forced to flee to Alexandria, and other
the disciples was multiplied-For it appears their  Gentile countries, or, on account of trade and comnumber increased continually and rapidly, notwith-  merce, had chosen to settle there, and yet kept
standing the opposition made by the priests and  themselves unmixed with the Gentiles; and, retaining
rulers to the preaching of the gospel: indeed that the knowledge of the true God, were wont to come
opposition, instead of checkingthe progress of Chris- occasionally, especially on the solemn feasts, to
tianity, contributed to it: there arose a murmuring  worship at Jerusalem. Ag'ainst the Hebrews-Who
-The historian's manner of speaking, 7r~nOvvovrc)v  were natives of Judea, and therefore used a dialect
rwu,uacc7r7w  eyevero yoyyvU/or, the disciples multiply-  of the Hebrew, or Syro-Chaldaic tongue; because
ing, there arose a murmuring, seems to imply, that their widows were neglected-In some degree, as
the murmuring was partly, at least, the consequence  they supposed; in the daily rministration-Of the
of the great increase of the disciples. And certainly, charities that were distributed to the poor members
1st, In proportion as the number of Christians in- of the church. It is justly observed here by Mr.
creased, the scandal of the cross would be diminished, Scott, that " as the greatest part of the public stock
and many would be inclined to unite themselves  must have been contributed by the Hebrews, perto them, who were influenced by motives not per- haps they, who acted under the apostles in this
fectly pure, and were not truly converted to God, business, thought it right to show more favour to the
and made new creatures in Christ. 2d, The acces- poor widows of that description than the others "
sion of a great number of converts,to the church, It is very probable, however, that the Hlellenists susperhaps chiefly from the poor, would render it more  pected more partiality than there really was. Be
difficult than it was before, to afford all the necessi- this as it may, by this real or supposed partiality of
tous a proper supply. But, whatever was the cause  the Hebrews, and the murmuring of the Hellenists,
of',he murmuring here spoken of, it was the first there is reason to think the Spirit of God was grieved,
breach made on those who were before of one heart and the seeds of a general persecution were sorwn.
and of one soul. Partiality crept in unawares on  For, did God ever, in any age or country, withdrawsome, and murmuring on others. Ah, Lord! how  his restraining providence, and let loose the world
short a time did pure, genuine, undefiled Christianity  upon the Christians, till there was a cause for it
remain in the world! How  soon was its glory, at among themselves? Is not an open, general perseleast in some measure, eclipsed!  Of the Grecians  cution, always both penal and medicinal? a pun-Greek, of the Hlellenists, that is, the Jews born  ishment of those that will not accept of milder
out of Judea, so called, because they used the Greek  reproofs as well as a medicine to heal their sickness?
717




Seven men appointed to manage           THE ACTS.             the temnrporal affairs of the church.
A. M. 4037.  2 Then the twelve called the multi-   4 But we f will give ourselves con- A. M. 4037.
A. D. 33.                                                                              A. D. 33.
tude of the disciples unto themn  and  tinually to prayer, and to the ministry
said, d It is not reason that we should leave the  of the word.
word of God, and serve tables.                    5 ~T And the saying pleased the whole rnul3 Wherefore, brethren, e look ye out among  titude: and they chose Stephen, g a man full
you seven men of honest report, full of the  of faith.and of the Holy Ghost, and h Philip, and
Holy Ghost and wisdom, whom  we may ap- Prochorusl And Nicanor, and Tinon, and Parpoint over this business.                        menas, and i Nicolas, a proselyte of Antioch:
d Exodus xviii. 17.  e Deut. 1. 13; Chapter i. 21; xvi. 2:  f Chap. ii. 42.-   Chap. xi. 24.-h Chap. viii. 5, 26; xxi. 8.
I Timothy iii. 7.                                i Rev. ii. 6, 15.
and at the same time a means -of purifying and  employed in works of spiritual mercy. But their
strengthening those whose hearts are still right with  properoffice was to take care of the poor. And when
God?                                            some of them afterward preached the gospel, they
Verses 24. Then the twelve-For such was now  did this, not by virtue of their deaconship, but of
again their number, Matthias having supplied the  another commission, that of evangelists, which they
place of Judas; called the multitude of the disciples probably received, not before, but after they were
unto them-Not the. rest of the one hundred and  appointed deacons. And it is not unlikely that others
twenty merely, but the whole body of Christian  were chosen deacons, or stewards, in their room,
converts, they being the persons to whom satisfac- when any of these commenced evangelists. But
tion was then due. See Whitby. It was of great we-Being thus freed from this great encumbrance;
importance that the apostles should immediately  will give ourselves continually-Will dedicate our
take measures to suppress these rising murmurs and  whole time; to prayer, and to the ministry of the
discontents; for had they been suffered to remain and  word-Which is our grand business, and which we
take root, they might have produced dangerous dis- would be glad to prosecute without interruption. It
putes and divisions, and have involved the apostles is, doubtless, still the proper business of a Christian
themselves in. suspicion and censure. It is not rea- minister, whether termed a pastor, elder, or bishop,
son-Ovwc ape;rov eg'v, it is not right, proper, or, pleas- to speak to God in prayer; and to men in preaching
ing; namely, to God; that we —Who have an office to  his word, as an ambassador for Christ.
discharge of so much greater weight and consequence;   Verses 5, 6. And the saying pleased the multishould leave the word of God-Should be less fre- tede-Who  had been   called together upon this occaquently employed in dispensing it; and serve tables sion; and-After some little deliberation upon the
-Attend to the distribution of money to relieve the  choice that was to be made; they chose seven-It
wants of the poor; and yet this we must do, in order seems all Hellenists, as their names show; a meato prevent these complaints, unless some further sure which accorded very well with the occasion of
measures be taken by common consent. Wherefore, their election; Stephen, a man full of faith and of
brethren-As you see how inconvenient it would be  the Holy Ghost-That is, not only endowed with the
to suffer this care to lie upon us, and how inevitably  ordinary graces of the Holy Spirit, in a high degree,
it would render us incapable of attending to the but even with his extraordinaygifts, as appears from
proper duties of our office; look ye out among you  the subsequent verses; and Philip-Who long conseven men-A number sufficient for the present; of tinued an ornament and blessing to the church, behonest report-That there may be no room to sus- ing afterward raised to a yet higher character that
pect them of partiality and injustice; full of the of an evangelist; and Nicolas —Who was not a
Holy Ghost and wisdom-For it is not a light mat- Jew born, but a proselyte of Antioch-That is, one
ter to dispense even the temporal goods of the church. who by circumcision had been incorporated with
To do even this well, a large measure both of the  the Jewish people; for if he had only been what
gifts anhd grace of God is requisite. Whom we may  was called a proselyte of the gate, he could not at
appoint over this business-It would have been  this time have been a member of the Christian
happy for the church, had its ordinary ministers, in  Church, no uncircumcised person being yet admitevery age, taken the same care to act in concert with  ted into it. As he was a proselyte. others that were
the people committed to their charge, which the proselytes would the more readily apply to him for
apostles themselves, extraordinary as their office redress in any matter of grievance; and perhaps
was, did on this and other occasions. It may be his peculiar relation to the Grecians might be a speproper to observe here, that in the first church, the  cial reason why he was chosen to this office, the
primary business of apostles, evangelists, and elders, disciples being willing to cut off from them all cause
was to preach the word of God; the secondary, to  of complaint.  Whom they set before the apoostlestake a kind of paternal care (the church being then  That is, presented to them, as Dersons in whom
like a family) for the support especially of the poor, they could put confidence, and whom they wished
the strangers, and the widows. Afterward, as here, the apostles to accept, as proper for the intended
the deacons were constituted for this latter business. work. And when they had prayed-Supplicated
And whatever time they had to spare from this, they  the divine blessing to attend all their ministrations;
718                                                                a




Stephen confounds his enemies          CHAPTER VI.           by the power with which he speaks.
A. M. 4037.  6 Whom they set before the apostles: of them of Cilicia, and of Asia, disput- A. M. 4037.
3. and k when they had prayed,' they  ing with Stephen                       A.D.  3
laid their hands on them.                        10 And 0 they were not able to resist the wis7 ~[ And m the word of God increased; and  dom and the spirit by which he spake.
the number of the disciples multiplied in Jeru-   11 P Then they suborned men, which said,
salem greatly; and a great company n of the  We have heard him speak blasphemous wwods
priests were obedient to the faith.             against Moses, and against God.
8 ~f And Stephen, full of faith and power,  12 And they stirred up the people, and the
did great wonders and miracles among the  elders, and the scribes, and came uponhiw, and
people.                                         caught him, and brought him to the council,
9 Then there arose certain of the synagogue,   13 And set up false witnesses, which said,
which is called the synagogue of the Liber- This man ceaseth not to speak blasphemous
tinet, and Cyrenians, and Alexandrians, and  words against this holy place, and the law:
k Chap. i. 24.   Chap. viii. 17; ix. 17; xiii. 3; 1 Tim. iv.   n John xii. 42.-o Luke xxi. 15; Chapter v. 39; Exodus iv.
14; v. 22; 2 Tim. i. 6.   m Chap. xii. 24; xix. 20; Col. i. 6. 12; Isa. liv. 17.-P 1 Kings xxi. 10, 13; Matt. xxvi. 59, 60.
they laid their hands on them-Both that they  with him concerning his doctrine, with a view to
might express their solemn appointment of them to  prevent the success of his preaching. But such was
the office, and confer upon them such extraordinary  the force of his reasoning, that they were not able to
gifts as would qualify them yet more abundantly for resist the wisdom, &c.-They could neither support
the full discharge of it.                      their own arguments nor answer his. He proved
Verse 7. And the word of God increased-The  Jesus to be the Christ by such irresistible argumatter of the complaint, and other hinderances being  ments, and delivered himself with so much clearthus removed, and the apostles more entirely at ness and evidence, that they had nothing of any
leisure to attend to the great and peculiar duties of weight to object against what he advanced: though
their office, the success of the word increased, and  they were not convinced, yet they were confounded.
the number of the disciples in Jerusalem was, opodpa, It is not said, they were not able to resist him, but
very,much augmented; and a great company-  to resist the wisdom and the Spirit-That is, the
Greek, 7ro2vr oXorg, a great crowd, or multitude, oj  Spirit of wisdom  which spake by him.  They
the priests were obedient to thefaith-That is, they  thought they only disputed with Stephen, and could
embraced the doctrine of the gospel, and evinced  make their cause good against him; but they were
the sincerity of their faith in it, by a cheerful com- disputing with the Spirit of God in him, for whom
pliance with all its rules and precepts.        they were an unequal match. Now was fulfilled
Verses 8-10. And Stephen, full offaith and pow- that promise, I will give you a mouth and wisdom,
er-That is, of a strong faith, by which he was ena- which all your adversaries shall not be able to gainbled to do extraordinary things. They that are full say or resist, Luke xxi. 15.
of faith are full of power, because, by faith the pow-   Verses 11-14. Then they suborned men-As they
er of God is engaged for us. Some valuable copies, found they were incapable of defending themselves
however, read XaptroC, grace, instead of -tr'gESo, faith. by fair argument, they had recourse to a most mean
Did great wonders and miracles among thepeople-  and dishonest fraud; they suborned mnen to bear
Did them openly, and in the sight of all: for Christ's false witness against him, and depose that they had
miracles feared not the strictest scrutiny. We need  heard him speak blasphemous words against 3MIonot wonder that Stephen, though not a preacher by  ses-Their great and dlyinely-commissioned lawoffice, should do these great wonders; for the gifts giver; and against God-The great author of that
of the Spirit were divided among the disciples as law which Moses delivered by command from him.
God pleased: and the power of working miracles They were right in supposing that they who blaswas a gift distinct from  that of prophesying or phemed Moses, if they meant the writings of Moses,
preaching, and bestowed on some to whom the lat- which were given by inspiration of God, blasphemed
ter was not given, 1 Cor. xii. 10,.11. And our Lord  God himself. They that speak reproachfully of the
promised that the signs of miracles should not only  Scriptures, and ridicule them, reflect upon God himfollow them that preached, but them that believed, self, and do despite to him. But did Stephen blasMark xvi. 17. Then there arose certain of the syna- pheme Moses? By no means; he was far from it.
gogue of the Libertines-So they were styled, whose  Christ and\ the preachers of his gospel never said
fathers were once slaves, and afterward made free. any thing that looked like blaspheming Moses; they
This was the- case of many Jews, who had been  always quoted his writings with respect; appealed
taken captive by the Romans, under Pompey, and  to them, and said no other things but what Moses
carried into Italy; and Cyrenians, &c.-It was one foretold should come. Very unjustly, therefore, is
and the same synagogue, which consisted of these  Stephen indicted for blaspheming Moses. " On such
several nations. Saul of Cilicia was, doubtless, a terms," says Baxter, "we dispute with malignant
member of it. Disputing with Stephen-Arguing  men: when they cannot resist the truth, they suborn
a                                                              719




Stephen is accused                       THE ACTS.                                 oJ blvsphemy.
A. M. 4037.  14 q For we have heard him  say,   15 And all that sat in the coun- A. M. 4037.
A. D. 33.                                                                               A. D. 33.
that this Jesus of Nazareth shall r de- cil,  looking  steadfastly  on  him,
stroy this place, and shall change the' customs  saw his face as it had been the face of an adnwhich Moses delivered us.                        gel.
q Chap. xxv. 8.                             r Dan. ix. 26. —— 1 Or, rites.
men to swear to false accusations. And it is next place, and against the law —What blasphemy was it
to a miracle of Providence, that no greater number against that holy place, which they at once profaned
of religious persons have been murdered in the  and idolized, to say that it should not be perpetual,
world, by the way of perjury and pretence of law, any more than Shiloh was?  And that the just and
when so many thousands hate them, who make no  holy God would not continue the privileges of his
conscience of false oaths."  And they stirred up the  sanctuary to those that abused them? Had not the
people and the elders-They incensed both the go- prophets given the same warning to their fathers,
vernment and the mob against him, that if they could  of the destruction of that holy  place by the Cltalnot prevail by the one, they might by the other; deans? Nay, when the temple was first built, did
that if the sanhedrim should still think fit, according  not God himself give the same warning?  This
to Gamaliel's advice, to let him  alone, yet they  house, which is high, shall be an astonishment,
might prevail against him by popular rage and tu-1 2 Chron. vii. 21. And with respect to the law,
mult; or, if the people should countenance and pro- which they charged him with blaspheming, that
tect him, they might effect his destruction by the  law of which they made their boast, and in which
authority of the elders and scribes. Anzd came upon  they put their trust, even then;, when, through
him, and caught him-Greek, eirtl-avrer  avvlopcraaav, breaking it, they dishonoured God, (Rom. ii. 23,)'rushing on him, they seized him, and brought him  how was Stephen's saying, (if he really did say,)
to the council; which, it seems, was then sitting; that.Jesus would change the customs which Moses
and there, in the presence of their highest court of had delivered to them, blaspheming it or its glorious
judicature, they set up false witnesses-Witnesses  Author?  Was it not foretold by the prophets, and
that they themselves knew to be false; who said, therefore to be expected, that in the days of the'This man ceaseth not to speak blasphemous words  Messiah, the old customs should be changed, and
-These suborned witnesses, being brought together, that the shadows should give place when the svrbilmlboldened one another in bearing a false testimo- stance was come? This, however, was no essenlny. Against this holy place —Meaning the temple, tial change of the law, but the perfecting of it: for
where they then were; and the law-The divinely- Christ came not to destroy the law, but to fulfil it;
inspired law, as one that has no reverence at all for I and if he changed some customs that Moses deliverits authority. For toe have heard him say, that.7e- ed, it was to introduce and establish those that were';?-s shall destroy this place-Perhaps they had,' but much better.
that did not prove that he had been guilty of blas-   Verse 15. And all that sat in the council-The
phemy. Thus Christ was condemned as a blas- priests, rulers, scribes, and elders; looking steadfastphemer, for words which were thought to reflect ly on him —As being a stranger, and one whom they
tupon the temple, for the honour of which they  had not till now had before them, sawq his face as it
seetmed to be greatly concerned,: at the very time  had been the face of an angel-Covered with a suwhen by their wickedness they were profaning it; pernatural lustre, like that which appeared on the
making it not only a house of merchandise, but a  face of our Lord when he was transfigured, or at
den of thieves. And shall change the customs which  least that of Moses's face, when he came down from
aoses delivered us —It is not probable that Ste- the mount. Hereby God designed to put honour on
phen knew the mystery of the abolition of the Mo- his faithful witness, and confusion on his persecutors
saic law, which even the apostles do not seem to  and judges, whose sin would be highly aggravated,
have had now any idea of. And it is much less  and would indeed be rebellion against the visible
orobable that he openly taught what Paul himself, glory of God, if, notwithstanding this, they proceednany years after, only insinuated, and that with  ed against him. They reckoned his preaching of
very-great caution. Compare Gal. ii. 2. This there- Jesus as the Christ, was destroying both Moses and
fore seems to have been merely an inference drawn  the law; and God bears witness to him with the same
by them from. what he taught concerning the de- glory as he did to Moses, when he gave the law by
-struction coming on the Jews, if they continued in  him. And it was an astonishing instance of the in~.iciir unbelief: but it was a very precarious infer- corrigible hardness and wickedness of their hearts,
e,.lie, as the city and temple had been destroyed be- that they could murder a man on whom God put
tsre, without any repeal of the law, and therefore  such a visible glory, similar to that of their great le-:;lhey were false witnesses.  And they were still gislator. But we know what little impression other
more so in affrming that in saying these things he  miracles made upon them, the truth of which they
had spoken blasphemous words against that holy. were compelled to acknowledge.
720                                                                  a




S'?phe)z, being accused of blasphemty,  CHAPTER VII.                 proceeds to vindicate higmsetl.
CHAPTER VII.
Stepihen, being accused before the sanhedrim of blasphemy, vindicates himself, (1,) By going over the Old Testament, and
giving an historical account of the lHebrew nation, under the patriardhs, Abraham, Isaac, Jacob, and Joseph, 1-16: under
JMoses, 17X41: under Joshua, their judges, and kings, especially David and Solomon, 42-50: in which narrative he shows
that God had been regularly worshipped in other lands and places; that the temple and ceremonies were but typical; and that
for their wickedness' God had threatened their nation with a miserable dispersion. (2,) He applies his discourse to his persecutors, and charges them with wickedness, which would provoke God to cast them off, 51-53. (3,) Enraged herewith, they
furiously stone him to death; while he beholds and commits his spirit to Christ, and prays for pardon to his murderers,
54-60.
A.. 4037. THEN   said the high-priest, Are   4 Then c came he out of the land of A. lM. 4037.
A. D. 33.                                                                                 A. D. 33.
these things so?                   the Chaldeans, and dwelt in Charran.
2 And he said, a Men, brethren, and fathers, And from thence, when his father was dead, he
hearken; The God of glory  appeared  unto  removed him into this land wherein yenow dwell.
our father Abraham  vhen he was in Mesopo-   5 And he gave him  none inheritance in it,
tamlia, before he dwelt in Charran,               no, not so much as to set his foot on: d yet he
3 And said unto him, b Get thee out of thy  promised that he would give it to him  for a
country, and from thy kindred, and come into  possession, and to his seed after him, when
the land which I shall show thee.                 as yet he had no child.
a Chap. xxii. 1. —-  Gen. xii. 1. —c Gen. xi. 31; xii. 4, 5.  d Gen. xii. 7; xiii. 15; xv. 3, 18; xvii. 8; xxvi. 3.
NOTES ON CHAPTER VII.                  posterity were not tied down to this land, their variVerses 1-3. Then said the high-priest-Who was  ous sojournings, verses 4, &c., 14, 29, 44, and exile,
president of the council, and, as such, the mouth of  verse 43, show. But you and your fathers have althe court; Are these things so?-Are they as these  ways been evil, verse 9; have withstood Moses, verses
witnesses have deposed? for thou art permitted to  25, &c., 39, &c.; have despised the land, verse 39;
speak for thyself, and make thy defence. And he  forsaken God, verse 40, &c.; superstitiously honoursaid-Stephen had been  accused of blasphemy  ed the temple, verse 48; resisted God and his Spirit,
against Moses, and even against God; and of speak- verse 50; killed the prophets, and the Messiah himing against the temple and the law, threatening that self, verse 51; and kept not the law, for which ye
Jesus would destroy the one and change the other. contend, verse 53. therefore God is not bound to you,
In answer to this accusation, rehearsing, as it were, much less to you alone. And, truly, this solemn testhe articles of his historical creed, he speaks of God  timony of Stephen is most worthy of his character,
with high reverence, and a grateful sense of a long  as a man full of the IHoly Ghost, and of faith, and
series of acts of goodness to the Israelites; and of power: in which, though he does not advance so
Moses with great respect, on account of his import- many regular propositions, contradictory to those of
ant and honourable employments under God; of the  his adversaries, yet he closely and nervously answers
temple with regard, as being built to the honour of them all. Nor can we doubt but he would, from
God; yet not with such superstition as the Jews; these premises, have drawn inferences touching the
putting them in mind, that no temple could compre- destruction of the temple, the abrogation of the Mohend God.  And he was going on, no doubt, when  saic lawv, the punishment of that rebellious people,
he was interrupted by their clamour, to speak to the  and, above all, touching Jesus of Nazareth, the true
last point, the destruction of the temple, and the  Messiah, had not his discourse been interrupted by
change of the law by Christ. The sum of his dis- the clamours of the multitude, stopping their ears
course is this: I acknowledge the glory of God re- and rushing upon him. Men, brethren, and fathers
vealed to the fathers, verse 2; the calling of Moses, -All who are here present, whether ye are my
verse 34, &c.; the dignity of the law, verses 8, 38, equals in years, or of more advanced age. The word
44; the holiness of this place, verses 7, 45, 47. And, which, in this and many other places, is rendered
indeed, the law is more ancient than the temple; the  men, is a mere expletive.  The God of glory-The
promise more ancient than the law. For God showed  glorious God; appeared to Abraham before he dwelt
himself the God of Abraham, Isaac, Jacob, and their in Charran-Therefore Abraham knew God long
children, freely, verses 2, &c., 9, &c., 17, &c., 32, 34, before he was in this land. And he said, Get thee
45; and they showed faith and obedience to God, out of thy country-Depart from this thy native
verses 4, 20, &c., 23; particularly by their regard  country, which is become idolatrous; and from thy
for the law, verse 8, and the promised land, verse 16. kindred-Who are now alienated from my worship;
Meantime God never confined his presence to this  and come into the land-A  remote land; which 1
one place, or to the observers of the law. For he  shall show thee-And to which, by my extraordinary
hath been acceptably worshipped, before the law  interposition, I will guide thee; though at present
was given, or the temple built, and out of this land, thou dost not know even its situation, much less the
verses 2, 9, 33, 44. And that our fathers and their way leading to it. See note on Gen. xii. 2.
VOL. I.           ( 46 )                                              721                a




Stephen gzves an historical            THE ACTS.                     account of the patriarchs.
A. M. 4037. 6 And God spake on this wise, e That begat Jacob, and 1 Jacob begat the A. M. 4037.
D. 33. his seed should sojourn in a strange  twelve patriarchs.                    A.D. 33.
land; and that they should bring them  into   9 T mAnd the patriarchs, moved with envy,
bondage, and entreat them evil ffour hundred  sold Joseph into Egypt: nbut God was with
years.                                         him,
7 And the nation to whom they shall be in   10 And delivered him  out of all his afflicbondage will I judge, saith God: and after tions,   and gave him  favour and wisdom  in
that shall they come forth, and g serve me in  the sight of Pharaoh king of Egypt; and he
this place.                                    made him  governor over Egypt, and all his
8 h And he gave him the covenant of circum- house.
cision.  iAnd so Abraham  begat Isaac, and   11 r Now there came a dearth over all the
circumcised him the eighth day; k and Isaac  land of Egypt and Chanaan, and great afflice Gen. xv. 13, 16. —f Exod. xii. 40; Gal. iii. 17.-  g Exod.   1 Gen. xxix. 31, &c.; xxx.  &.; xxxv. 18, 23.  m Gen.
iii. 12.   hGen. xvii. 9-11.-i Gen. xxi. 2-4.  k Gen. xxv. xxxvii. 4, 11, 28; Psalm cv. 17.  Genesis xxxix. 2, 21, 23.
26.                                            o Gen. xli. 37; xlii. 6.-P Gen. xli. 54.
Verses 4, 5. Then came he out of the land of the gat Isaac-After the covenant was given, of which
Chaldeans-Strange as the command which was circumcision was the seal.
given him might seem, he, with all submission, rea-   Verses 9, 10. And the patriarchs, moved with
dily obeyed it; and dwelt in Charran-Namely, for envy-The rest of the twelve sons of Jacob, though
several years, having been led thither by the divine their relation to such holy ancestors might have
conduct, and not immediately receiving a signal to  taught them a much better lesson; yet, influenced
proceed any further. And from thence-After his by envy at the superior regard which Jacob showed
father died, by another call; he (God) removed him  to his favourite son, most inhumanly sold Joseph
into this land-The land of Canaan. And yet, upon  -Their brother; into Egypt-Where he became a
his coming into it, he gave him "'one inheritance-  slave, and suffered a great variety of calamities;
But he was a stranger and sojourner in it; no, not so but God was with him —In the midst of them, supmuch as to set his foot on-Or a piece of land which  porting him, though he was not in this land, an(.
he might cover with the sole of his foot: for the field rendering that country a scene of very glorious
mentioned, verse 16, he did not receive by a divine providences toward him: for by these things God
donation, but bought it; yet he promised —At sundry  was working, in a mysterious and surprising mantimes; that he would give it to him for a possession  ner, for the accomplishment of the prediction be-Which promise Abraham firmly believed that God  fore mentioned. From what Stephen relates of the
would fulfil; and to his seed after him, when as yet story of Joseph, it was obvious for the members of
he had no child-And, humanly speaking, it was not the council to infer that the greatest favourites of
likely he ever should have one: but his faith tri- Heaven might suffer by the envy of those who were
umphed over all these seeming difficulties, and he called the Israel of God; and might be exalted by
confidently trusted in the power, and love, and faith- him after having been rejected by them: a thought
filness of God to make his word good.          worthy of their consideration with respect to Jesus;
Verses 6-8. And God spake, that his seed should but prudence would not allow Stephen, in the be-,ojourn in a strange land-When God had brought ginning of his defence, to say expressly what they
Abraham into this country, he did not keep him and  could not have borne to hear; for that they could
his posterity here till the time when they were to  not, appears by the manner in which they resented
enter upon the possession of it, in consequence of his application of these premises, when he was
this divine grant; but, on the contrary, God inform- drawing toward a conclusion. And delivered him
ed him in a vision that his seed should be strangers out of all his afflictions-To which he was exposed
in a foreign land, and that they among whom they  in consequence of his integrity and piety; and
sojourned should bring them into bondage-Should  gave him favour and wisdom-That is, favour on
make them slaves; and entreat them evil-Use them  account of his distinguished wisdom; in the sight
with great cruelty; and that these events, with the of Pharaoh, who made him governor over Egyptcircumstances preparatory to them, should extend  Committing all things in the palace, as well as else
themselves to the full period of four hundred years. where, to his direction and management. Thus did
See note on Gen. xv. 13. And the nation to whom  God, in the course of his providence, wonderfully
they shall be in bondage-By which they shall be exalt this despised Joseph, whom his brethren (then
enslaved; will I judge, said God-I will assuredly  the whole house of Israel) had most outrageously
punish with righteous and tremendous severity; and  insulted and abused, and even sold for a slave. And
after that shall they comeforth —Nanely, out of that thus, Stephen insinuated, hath God exalted Jesus,
land; and serve me in this place-In this land, erect- whom ye treated as a slave, insulted, and abused,
ing a temple for the performance of my worship  scourged, and hanged on a tree.
here. He gave him the covenant of circumcision-    Verse 11. Now there came a dearth-According
See notes on Gen. xvii. 10-14. And so Abraham be- to the prediction of Joseph, when the seven pre722                                          (46* )              a




Stephen rehearses the history of       CHAPTER VII.          the Hebrews under the patriarchs.
A. M. 4037. tion; and our fathers found no suste-   16 And x were carried over into Sy- A. M. 4037,
A. D. 33.                                                                             A. D. 33.
nance.                                chem, and laid in Y the sepulchre that
1.2 q But when Jacob heard that there was Abraham bought for a sum of money of the sons
corn in Egypt, he sent out our fathers first.   of Emmor, thefather of Sychem.
13 rAnd  at the second time Joseph was   17 ~ But when  zthe time of the promise
made known to his brethren: and Joseph's  drew  nigh, which God had sworn to Abrakindred was made known unto Pharaoh.            hami, athe people grew  and  multiplied  in
14 s Then sent Joseph, and called his father Egypt,                                *
Jacob to him, and t all his kindred, threescore   1S Till another king arose, which knew not
and fifteen souls.                              Joseph.
15 u So Jacob went down into Egypt, w and   19 The same dealt subtly with our kindred,
died, he, and our fathers,                      and evil-entreated our fathers,' so that they
q Genesis xlii. 1._ r Genesis xlv. 4, 16. —s Gen. xlv. 9, 27.   x Exod. xiii. 19; Josh. xxiv. 32.-Y Gen. xxiii. 16; xxxv,
t Gen. xlvi. 27; Deut. x. 22.-" Gen. xlvi. 5. -w Gen. xlix. 19.  z Gen. xv. 13; Verse 6.  a Exod. i..7-9; Psa, cv. 24,
33; Exod. i. 6.                                 25.  b Exod. i. 22.
ceding years of extraordinary plenty were past, out of their hands. See notes on Gen. xlviii. 22;
which he had also predicted; over all the land of Josh. xxiv. 32. It seems that St. Stephen, rapidly
Egbypt and Chanaan —A calamity which reduced  running over so many circumstances of history, had
the latter country to such distress, that, fruitful as it not leisure (nor was it needful, where they were so
had generally been, our fathers found no suste- well known) to recite them all distinctly. Therenance-Or, not what was sufficient to support them- fore he here contracts into one two different sepulselves and their families. But Jacob, hearing that chres, places, and purchases, so as, in the former
there was corn in Egypt-Ordered his sons to go  history, to name the buyer, omitting the seller; in
and fetch a supply from thence; and sent our fa- the latter, to name the seller, omitting the buyer..
thers first-Namely, the ten without Benjamin. Abraham bought a burying-place of the children of
And at the second time —That they went when  Heth, Gen. xxiii. There Jacob was buried. Jacob
Benjamin accompanied them;'Joseph was made bought a field of the children of Hamor. There
known to his brethren-Of which see on Gen. xliv. Joseph was buried. You see here how St. Stephen
1-15. And, as the matter was immediately made  contracts these two purchases into one. This conpublic, Joseph's kindred-Greek, ro yevof, his de- cise manner of speaking, strange as it seems to us,
scent, or race, was discovered to Pharaoh, of which  was common among the Hebrews: particularly
he had not been informed before.  Then sent Jo- when, in a case notoriously known, the speaker
seph, and called hisfather-With Pharaoh's full con- mentioned but part of the story, and left the rest,
sent; and all his kindred-Now become numerous, which would have interrupted the current of his
amounting in the whole even to threescore and  discourse, to be supplied in the mind of the hearer,
fifteen souls-So the Seventy interpreters, whom  And laid in the sepulchre that Abraham boughtStephen follows: one son and a grand-son of Ma- The first land which these strangers bought was for
nasseh, and three children of Ephraim, being added  a sepulchre. They sought for a country in heaven.
to the seventy persons, mentioned Gen. xlvi. 27. Perhaps the whole sentence might be rendered thus:
So Bengelius.                                   So Jacob went down into Egypt and died, he and
Verses 15, 16. Jacob wvent down into Egypt, and  our fathers, and were carried over into Shec3hem,
died-After having been supported there about se- and laid by the sons [that is, descendants] of Haventeen years, by the filial gratitude and tenderness mor, the father of Shechem, in the sepulchre that
of his son Joseph; and our fathers-The patriarch's Abraham boutght for a sum of money. So Bengelius
children also ended their lives in the same country; and Wesley.
and were carried over into Sychem-That is, as   Verses 17-21. When the time of the promise drew
Jacob was immediately carried, with'solemn funeral nigh-That is, the time for the accomplishment of the
pomp and procession, to be buried in the cave of promise; which God had sworn to Abrahamn-ConMachpelah, with Abraham and Isaac, (Gen. 1. 13.) cerning the multiplication of his seed; see note on
so the patriarchs also, having been embalmed, and  Gen. xxii. 16, 17; the people grew, &c.-Becanme
put into coffins, in Egypt, (Gen. 1. 26,) were, at the very numerous in Egypt, notwithstanding that they
return of Israel from thence, carried over to Sy- were under great oppression there; till another
chem, and laid in the sepulchre-Made in that field  king arose-Probably of another family; which
which Jacob bequeathed to Joseph, as a peculiar knew not Joseph-And had no regard to his melegacy; he having first, as Abraham had done in a mory. The same dealt subtly with our kindred
like case, bought it for a sum of money, (that is, for -Formed crafty and treacherous designs against
one hundred pieces of silver,) of the sons of Emmor, them; and evil-entreated our fathers-Used them
the father of Sychem —From whom, in particular, in a most injurious and barbarous way, lest in time
the place was named; and the Amorites having af- they should become too powerful; so that —In obeterward seized it, Jacob had by force recovered it dience to a most inhuman oider, which he puba                                                              723




Historical account of the'Israelites    THE ACTS.                         in the time of Moses.
A. M. 4037. cast out their young children, to the   22 And Moses was learned in all the A. M. 4037
A. D. 33.                                                                            A. D. 33.
end they might not live,              wisdom  of the Egyptians, and was
20 " In which time Moses was born, and  f mighty in words and in deeds.
d was'exceeding fair, and nourished up in   23 gAnd when he was full forty years old,
his father's house three months:                it came into his heart to visit his brethren the
21 And e when he was cast out, Pharaoh's  children of Israel.
daughter took him  up, and nourished him for  24 And seeing one of thenm suffer wrong, he
her own son.                                    defended  him, and avenged him  that was
c Exod. ii. 2.-d Heb. xi. 23.1  Or, fairto God.  e Exod. ii. 3-10.-  Luke xxiv. 19.-g Exod. ii. 1l, 12.
lished; they cast out their young children-Exposed  was mighty in words-Deep, solid, weighty, though
them to perish by hunger or wild beasts; or cast not of a ready utterance. "It expresses," says Dodthem into the river Nile; to the end they might not dridge, " such a weight and solidity in his counsels
live-That they might be cut off from being a peo- and speeches, as may be very consistent with the
ple, and their very race become quite extinct. In  want of a flowing elocution;" and in deeds-Referwhich afflictive and persecuting, but seasonable ring to the astonishing miracles which God wrought
time —Vhen our fathers were reduced to this mise- by him. We may observe here, that it must have
rable state; Moses was born-The person intended  been a great piece of self-denial, such as none but a
by God to be the instrument of his people's deliver- lover of learning, and one who has made some proance; and was exceedingfair-Greek, a;-etog rw rOew  gress in it, can understand, for a person of such a
fair to God, as the margin reads it. The words, genius and education as Moses, in the prime of life,
being a Hebraism, are only an emphatical expres- to leave the polite court of Egypt, and live as a resion, to denote Moses's extraordinary beauty, and  tired shepherd in the Arabian desert.
might be not unfitly rendered divinely beautiful,   Verses 23-25. When he was forty years old —So
the name of God being often introduced to express long he continued in Pharaoh's court; it came into
such things as were extraordinary in their kind. So  his heart-Probably by an impulse from God; to
in the Hebrew, what we translate great wrestlings,  visit )Ws brethren —He having been instructed, it
(Gen. xxx. 8,) is wrestlings of God'; goodly cedars, appears, in the knowledge of his real descent, and in
(Psa. lxxx. 10,) are cedars of God; great mountains, the principles of the Jewish religion; and it is likely
(Psa. xxxvi. 6,) are mountains of God.; This then  his spirit was so impressed with a concern for their
agrees with what is said of Moses, (Exod. ii. 2,) that welfare, that all the pleasure and grandeur at the
he was a goodly child; and with the account which  court of Egypt could not make him easy, without
Josephus gives of him, who says,; "that when he  going in person to take a view of their state. And
was but three years old, his extraordinary beauty  seeing one of them suffer wrong-Probably by one
was such, that it struck every one' that saw him; of the task-masters; he defended him-And smiting
and as they carried him about, persons would leave the Egyptian with a mortal wound, he at once restheir work to look at him."  See Grotins and Whit- cued and avenged him that wtas oppressed-See
by. And when he was cast out-Was thus exposed  note on Exod. ii. 11, 12. For he supposed his breto perish, the providence of God so ordered it, that thren would have understoodl, &c.-The manner in
Pharaoh's daughter took hin, up-Being moved  which Stephen expresses himself, seems to imply,
with pity at the sight of him; and nourished him-  that he considered Moses as doing this action in conWith a purpose of adopting him, for her own son-  sequence of a special impression from God on his
By which means, being designed for a kingdom, he  mind, intimating to him  the important work for
had all those advantages of education, which he which he was intended, that God by his hands would
could not have had if he had not been exposed. deliver them-Two things are here proper to be in" All these extraordinary circumstances, relating to  quired into, namely, 1st, By what authority or right
the birth, preservation, education, genius, and cha- Moses slew the Egyptian. 2d, What reason he had
racter of Moses, serve to aggravate the crime of Is- to expect the people should understand that God derael in rejecting him, when he offered himself tG signed him for their deliverer?  " The Jewish histhem as a deliverer under so many advantages, and  torians,"' says Whitby, " give us a very easy solution
when Providence had so wonderfully interested it- of these difficulties; for, according to Clemens Alexself in his favour." —Doddridge.               andrinus, their priests declare that Moses slew the
Verse 22. Moses was learned in all the wisdom  Egyptian with a vWord, and so gave them a miracle
qf the Egyptians —Which was then celebrated in  to prove his mission: and Josephus assures us, that
all the world, and for many ages after. Geography,' God appeared to Amram, the father of Moses, as
geometry, arithmetic, astronomy, natural history, he was praying to him for the afflicted Jews, and
physic, and hieroglyphics, are all mentioned by an- said to him, Thy son,. now in the womb of thy wife,
cient writers as branches of Egyptian literature. shall escape the hand of the Egyptians, and shall
Several ancient testimonies to the extraordinary  deliver the Hebrews from the afflictions of Egypt;
learning of Moses may be seen in Philo, Justin  and that, to confirm this vision, his wife brought him
Martyr, Oigen, and Clemens Alexandrinus. And i forth without any pain.' The Jerusalem Talmud
724                                                             a




Stephen contiznues the history       CHAPTER VII.               of the Israelites under Moses.
A.M. 4037. oppressed, and  smote  the  Egyp- thrust him away, saying, i Who made A.M. 4037.
A. D. 33.                                                                          A. D. 33.
tian:                                thee a ruler and a judge over us      A
25 2 For he supposed his brethren would have   28 Wilt thou kill me, as thou didst the
understood how that God by his hand would  Egyptian yesterday?
deliver them: but they understood not.         29 k Then fled Moses at this saying, and was
26 h And the next day he showed himself  a stranger in the land of Madian, where he beunto them  as they strove, and would have  gat two sons.
set them  at one again, saying, Sirs, ye are   30'And when forty years were expired,
brethren; why do  ye wrong  one  to  an- there appeared to him  in the wilderness of
other?                                       mount Sina an angel of the Lord in a flame
27 But he that did his neighbour wrong, of fire in a bush.
2 Or, Now. —-h Exod. ii. 13.- i Luke xii. 14; Chap. iv. 7.  k Exod. ii. 15, 22; iv. 20; xviii. 3, 4. -  Exod. iii. 2.
likewise declares that Moses slew the Egyptian by  that had nothing to do in their controversy; saythe spirit of prophecy, or by an extraordinary im- ing, Who made thee a ruler, #c., over us?-Thusd
pulse from God; and Maimonides makes this action  under the pretence of the want of a call by man,
one degree of prophecy. And thus, as Stephen here  the instruments of God are often rejected. The
says, it came into his heart, namely, from God, to speech of this single person is represented (verse
visit his brethren: and indeed otherwise he could  35) as expressing the sentiments of the whole body
not have justified this fact to God and his own con- of the people, as their slowness afterward to believe
science. Now Moses, knowing what had been de- the mission of Moses, when attested by miracle,
dared of him to his father, and by this action work- (Exod. v. 20, 21,) seems evidently to show that it
ing deliverance to one of them, might justly hope was. Wilt thou kill me, as thou didst the Egyptian,
they would look upon him as one appointed by God  &c. —His blood may cost thee dear enough, withto be their deliverer." Dr. Benson, however, not cre- out adding mine to it. Then fled Moses-Finding
diting these stories, thinks "it does not appear that the matter was discovered, and being apprehensive
Moses had as yet any prophecy to assure him that that, in consequence of it, the Egyptian power
he was the person who should deliver Israel; but, would soon be armed against him, While the Israelknowing there was a divine promise of deliverance  ites were not inclined to use any efforts for his promade to, and retained in the house of Israel; that tection, nor to put themselves under his guidance.
he himself had been extraordinarily preserved and  See the note on Exod. ii. 15. And was a stranger
educated, and that the time of their deliverance was in the land of Madian-Where he became shepherd
approaching, he showed himself willing to run all to Jethro, the prince of the country, and marrying
hazards and dangers with the people of God, rather Zipporah his daughter, he begat two sons, Gershom
than continue in the splendour of the Egyptian  and Eliezer.
court; and that when the time should be fully come,   Verses 30-34. When forty years were e.xpiredhe would cheerfully join and head them, in order to  That is, forty after his leaving Egypt; during which
rescue them from their bondage and cruel slavery." time Israel had continued under this bondage. and
But it seems there is more than this implied in the Moses, inured to hardships and poverty, and to converse; and though we may have no certain infor- templation and devotion, had been trained up and
mation of any prophecy that Moses had yet received, prepared, in the humble and retired life of a shepit does not follow but he might have received some herd, for the great work for which God designed
private revelation from God, that he was the person  him; see on Exod. ii. 22; there appeared to him in
appointed by him to deliver the Israelites. But they  the wilderness of mount Sina —Which lay in the
understood not-Such was their stupidity and sloth, confines of the Midianite country, not far from the
which made him afterward unwilling to go to them. Red sea; an angel of the Lord-The Son of God, as
Verses 26-29. The next day he showed himself  appears from his styling himself Jehovah; (see on
unto them-Of his own accord, unexpectedly; as Exod. iii. 2;) a name which cannot, without the
they strove-As they were quarrelling with each  highest presumption, be assumed by any created
other; and would have set them at one-That is, by  angel, since he whose name alone is Jehovah, is the
interposing between them, he would have put an Most High over all the earth, Psa. lxxxiii; 18. It
and to their quarrel, and have persuaded them to was therefore the Angel of the covenant, Mal. iii. 1,
ive in peace and friendship; saying, Sirs, ye are  the Angel of God's presence, Isa. lxiii. 9, who debrethren-Descended from Jacob, our common an- livered the law to Moses, and was with the church
cestor, and now also joined in affliction as well as in the wilderness, and gave them possession of Cain religion; which things ought doubly to cement naan as the Captain of the Lord's host, Josh. v. 14.
your affections to each other; why then do you in- In a flame of fire in a bush-Which, though of
jure one another? But he that did his neighbour combustible matter, was not consumed; representwrong-Unable to bear with his plain and faithful ing the state of Israel in Egypt, where, though they
reproof; insolently thrust  him away-As a person  were in the fire of affliction, yet they were not cona                                                             725




Continuation of the history             THE ACTS.                of God's dealings with Israel.
A. M. 4037. 31 When Moses saw it, he won- 1 35 This Moses, whom they refused, A. M. 4037
A. D. 33.                                                                            A.D. 33.
dered at the sight; and as he drew  saying, Who made thee a ruler and a
near to behold it, the voice of the Lord came  judge? the same did God send to be a ruler and
unto him,                                       a deliverer P by the hand of the angel which ap32 Saying, m I am  the God of thy fathers, peared to him in the bush.
the God of Abraham, and the God of Isaac,  36 q He brought them out, after that he had
and the God of Jacob.  Then  Moses trem- rshowed wonders and  signs in the land of
bled, and durst not behold.                     Egypt, s and in the Red sea, tand in the wilder33 n Then said the Lord to him, Put off thy  ness forty years.
shoes from  thy feet: for the place where thou   37 ~ This is that Moses, which said unto
standest is holy ground.                        the children of Israel, U A  prophet shall the
34 o I have seen, I have seen the affliction  Lord your God raise up unto you of your
of my people which is in Egypt, and I have  brethren, 3 like unto me; x him shall ye hear.
heard their groaning, and am  come down to   38 Y This is he, that was in the church in
deliver them.  And now  come, I will send  the wilderness with Z the angel which spake to
thee into Egypt.                                him in the mount Sina, and with our fathers:
m Matt. xxii. 32; Heb. xi. 16.- n Exod. iii. 5; Josh. ix. 15.   s Exod. xiv. 21, 27-29.-t Exod. xvi. 1, 35.  u Deut. xviii.
o Exod. iii. 7.-p  Exod. xiv. 19; Num. xx. 16.-q Exod. xii. 15, 18; Chapter iii. 22.-3 Or, as myself.-x Matt. xvii. 5.
41; xxxiii. 1.-r Exod. vii., viii., ix., x., xi., xiv.; Psa. cv. 27. Y Exod. xix. 3, 17.-z Isa. lxiii. 9; Gal. iii. 19; Heb. ii. 2.
sumed by it, but miraculously preserved as a people, God frequently imputes the sins of parents to those
and even increased.  When Moses saw it, he won- of their children who are of the same spirit. The
dered at the sight-Wondered why the bush, which  same did God send to be a ruler and delivererburned, was not consumed: it was a phenomenon, Which is much more than a judge. By the handwith the solution of which all his Egyptian learning  That is, by the means; of the angel —See on verse
could not furnish him. And as he drew near to be- 30. He brought them out-Though for a while he
hold, the voice of the Lord came unto him, saying, hesitated, he afterward complied, and at length led
I am the God of thy fathers, &c.-Expressions suf- them forth in triumph, a willing people listed under
ficiently showing that the person speaking was not his banner; after he had showed wonders and signs
a mere angel, but possessed of true Deity, and there- in the land of Egypt-Which were afterward confore, as being also styled an angel, or messenger, tinued for the completing their deliverance, accordwas the Son of God, the Father's Messenger to  ing as the case called for it; in the Red sea, and in
men.  Then Moses trembled-Moses, upon this, the wilderness, forty years-During which space
perceiving that God himself was there present, and  they were every day miraculously fed with manna
spake to him, trembled at this appearance of his from heaven, and conducted by a pillar of fire and
majesty, and durst not behold with a curious regard, cloud, and had a variety of other astonishing miraas he had intended. Then said the Lord, Put off  cles wrought in their behalf continually. Thus Stethy shoes-An ancient token of reverence; for the phen is so far from blaspheming Moses, that he explace is holy ground-The holiness of places de- tols him as a glorious instrument in the hand of God
pends on the peculiar presence of God there. See the in the forming of the Old Testament Church. But
note on Exod. ii. 5. "It was formerly in the east- it does not at all derogate from his just honour, to
ern nations, and is now in the southern, esteemed a saythat he was but an instrument, and was excelled
ceremony of respect, to put off the shoes when ap- by Jesus, whom he encourages these Jews yet to reproaching a superior, lest any of the dirt or dust ceive and obey; not fearing, if they did so, but that
cleaving to the shoes should be brought near him, they should be accepted, and obtain salvation by
and that the person approaching barefoot might him, as the people of Israel were delivered by
tread more cautiously. This, which perhaps was Moses, though they had once refused him.
introduced at first in court apartments, where rich    Verses 37, 38. This is that'Moses which said, A
carpets might be used, the King of kings requires to  prophet, &c.-Here Stephen shows that there is no
be done in a desert, as a token of the infinitely  opposition between Moses and Christ. And it is
greater reverence due to him. See Josh. v. 15, and  mentioned as one of the greatest honours God put
Eccles. v. 1. On the same principle, it seems, upon Moses; nay, as that which exceeded all the
the priests ministered thus in the tabernacle and  rest, that by him God gave notice to the Israelites
temple, no direction being given for shoes or sandals of the great prophet that should come into the world,
as a part of their dress, though all the rest of it was raised their expectation of him, and req-uired them
so particularly prescribed." I have seen, I have seen  to receive him on pain of utter destruction. Now
the affliction-See note on Exod. ii. 7, 8.      this was very full to Stephen's purpose, supposing
Verses 35, 36. This Moses, whom they refused-   him to have intimated, as his accusers affirmed, that
Namely, forty years before: probably not they, but Jesus should change the customs of the ceremonial
their fathers did it, and God imputes it to them. So law. And he is so far from blaspheming Moses, that
726                                                               a




History of the idolatry                CHAPTER VII.              and rebellion of the Israelites.
A. M. 4037. a who received the lively i oracles to  brought us out of the land of Egypt, A. M. 4037.
A. D. 33  give unto us:                        we wot not what is become of him.   A. D. 33.
39 To whom  our fathers would not obey,  41 d And they made a calf in those days, and
but thrust hint from them, and in their hearts offered sacrifice unto the idol, and rejoiced in
turned back again into Egypt,                   the works of their own hands.
40 c Saying unto Aaron, Make us gods to   42 Then e God turned, and gave them up to
go before us: for as for this Moses, which  worship f the host of heaven: as it is written
a Exod. xxi. 1; Deut. v. 27, 31; xxxiii. 4; John i. 17. —-b Rom. e Psa. lxxxi. 12; Exod. xx. 25, 39; Rom. i. 24; 2 Thess. ii. 11.
iii. 2.  c Exod. xxxii. l. —d Deut. ix. 16; Psa. cvi. 19.  f Deut. iv. 19; xvii. 3; 2 Kings xvii. 16; xxi. 2; Jer. xix. 13.
he really does him the greatest honour imaginable, hand of Moses that they were committed. Moses
by showing how one of the most important of his was not the author of them, nor of the law contained
prophecies was fulfilled.  This is he (Moses) that in them: he was merely the medium, or instrument,
was in the church in the wilderness-Presiding in  of their communication. And he that gave those
all the affairs of it for forty years, and being king as customs by his servant Moses, might, no doubt,
well as prophet, in Jeshu7run, Deut. xxxiii. 5. Here -when he pleased, change them by his Son Jesus,
we see the camp of Israel is called the church inthe  who has received more lively oracles to give unto
wilderness; and with good reason, for it was a sa- us than Moses gave.
ered society, incorporated by a divine charter, under   Verses 39-41.  Whom our fathers would not obey
a divine government, and blessed with a divine reve- -Even after all the proofs of his miraculous powers
lation. It was a church, thoughnot yetso perfectly  given in Egypt, and at the Red sea; but thrust
formed as it was to be when they should come to  him from  them-Acting a part more stupid and
Canaan. It was the honour of Moses that he was ungrateful than that before mentioned, verse 27;
in that church; and many a time it would have been  rejecting him a second time, as in contempt of all
destroyed, if Moses had not been in it to intercede  these wonderful appearances of God by him; and
for it. But Christ is the president and guide of a in their hearts-In their affections and intentions;
more excellent and glorious church than that in the  turning back again into Egypt-Preferring their
wilderness; and is more in it than Moses could be garlick and onions there, before the manna they
in that, as being the life and soul of it.  With the daily received under the conduct of Moses, and the
angel that spake to him-The Angel of the cove- milk and honey they hoped for in Canaan. They
nant, even of the old as well as of the new. The  murmured at him, mutinied against him, refused to
angel that went before him and was a guide to him, obey his orders, and sometimes were ready to stone
otherwise he could not have been a guide to Israel. him. Saying unto Aaron-At the very foot of that
Of this God speaks, (Exod. xxiii. 20,) I send an an- mountain upon which God had visibly manifested
gel before thee to keep thee in the way, 4c., beware himself to them, while the sound of his voice was,
of him, and obey his voice, for my name is in him. as it were, yet in their ears, and though, but a few
He was in the church with the angel, without whom  days before, they had seen their great leader ashe could have done no service to the church: but cending up to him, by an intimacy of approach
Christ is himself that angel which was with the  allowed to no other mortal: make us gods to go
church in the wilderness, and therefore has an au- before us-Back into Egypt, or forward to the prothority above Moses.  Who (Moses) received the mised land, and to conduct us in the way thither:
lively oracles-Not only the ten commandments, for as for this Moses, who, indeed, brought us out
but the other instructions, which the Lord spake  of Egypt, we wot not what is become of him-And
unto Moses, saying, Speak then to the children of have not patience to wait for him any longer: thereIsrael. Observe, reader, 1st, The words of God are fore make us gods of gold-As if gods of Aaron's
oracles, certain and infallible, and of unquestionable  making, though of gold, would be sufficient to supauthority and obligation: they are to be consulted  ply the place of Moses, or rather, of Jehovah! And
as oracles, and by them all controversies must be de- they made a calf-In imitation of the Egyptian
t.ermined. 2d, They are lively oracles, for they are Apis, to be their saviour and their guide; in those
the oracles of the living God, not of the dumb  days-Those very days in which they continued
and dead idols of the heathen. They are full of di- encamped in that remarkable situation; and offered
vine life and energy; quick andpowerful, (Heb. iv. sacrifice unto the senseless and dead idol-Which
12,) enlightening the eyes, rejoicing the heart, con- could neither see nor hear, nor take any notice of
verting the soul, raising the dead: for the word that the worship offered to it; and rejoiced in the work
God speaks is spirit and life: they were delivered  of their own hands-In the god they had made, as
in an awakening and impressive manner, and in- if, instead of being a reproach and abomination, it
struct us in the way to life and happiness. Not that had been an ornament and defence to them. Nay,
the law of Moses could give life of itself, but it so proud were they of their new god, that, after they
showed the way to life, especially as exhibiting, in had sat down to eat and drink, they rose up to play
types and shadows, good things to come. 3d, It was (Exod. xxxii. 6) before it, and in honour of it.
the principal privilege of the Jews that unto them    Verses 42, 43. Then God turned-Upon this,
were committed these oracles, and it was by the God, being most righteously provoked, turned away
a                                                              727




History of Israel's rebellion, and      THE ACTS.                 the patience of God with them.
A.M M. 4037. in the book of the prophets,   O0 ye  it according to the fashion that he A. M. 4037.
house of Israel, have ye offered to me  had seen.
slain beasts and sacrifices by the space of forty   45 iWhich also our fathers, 5 that came after,
years in the wilderness?                       brought in with Jesus into the possession of the
43 Yea; ye took up the tabernacle of Mo- Gentiles, k whom God drave out before the face
loch, and the star of your god Remphan, figures of our fathers, unto the days of David;
which ye made to worship them: and 1 will  46 1Who found favour before God, and m decarry you away beyond Babylon.                  sired to find a tabernacle for the God of Jacob..
44 ~T Our fathers had the tabernacle of wit-  47 n But Solomon built him a house.
ness in the wilderness, as he had appointed,  48 Howbeit, 0 the Most High dwelleth not in
4speaking unto Moses, h that he should make  temples made with hands; as saith the prophet,
g Amos v. 25,26.-4 Or, who spake.- h Exod. xxv. 40; xxvi.  Im  Kings viii. 17; 1 Chronicles xxii. 7; Psalm cxxxii. 4,
30; Heb. viii. 5.-i Joshua iii. 14.-5 Or, having received. 5.  n 1 Kings vi. 1; viii. 20; 1 Chron. xvii.12; 2 Chronicles
k Nehemiah ix. 24; Psalm xliv. 2; lxxviii. 55; Chap. xiii. 19. iii. 1.-o 1 Kings viii. 27; 2 Chron. ii. 6; vi. 18; Chap. xvii.
1 Sam. xvi. 1; 2 Sam. vii. 1; Psa. lxxxix. 19; Chap. xiii. 22. 24.
from them in anger, and, as in many other instances, between God and Israel: hence the ark, which conpunished one sin by letting them fall into another; tained them, is frequently called the ark of the tes
and at length gave them up, in succeeding ages, to  timony; and the whole tabernacle in this place, the
the most abandoned, public, and general idolatry, tabernacle of the testimony. This, says Stephen,
even to worship all the host of heaven-The stars and  was with our fathers in the wilderness, a tabernacle
other heavenly bodies,'and that with as little reserve, made in all respects as God had appointed, who,
and as little shame, as the most stupid of the heathen  speaking unto Moses, commanded him to make it
nations. As it is written in the book of the prophets  according to the fashion, or model, that he had seen
-Namely, of the twelve miror prophets, which the  -Namely, in the mount, Exod. xxv. 40.  " As
Jews always connected together in one book. Stephen had been accused of blaspheming the
What is here quoted is' taken from the Prophet temple, he, with great propriety, takes occasion to
Amos, chap. v. 25; where see the note. The passage  speak of their sacred places with due reverence, as
consists of two parts; of which the former confirms raised by special direction from God; and yet cor
verse 41, concerning the sin of the people; the  rects that extravagant regard for them, and conlatter, the beginning of verse 42, respecting their fidence in them, which the Jews entertained."punishment: 0 house of Israel, have ye offered to  Doddridge. Which our fathers, that came afterme-To me alone; slain beasts, cc., forty years in the  Or rather,as dladeea/Evot more properly signifies, hav-'wilderness?-You know that even then you began  ing received; brought in with Jesus —That is, with
to revolt, and provoke me to jealousy with your Joshua, when he led them  over Jordan; into the
abominations. They had offered many sacrifices, possession of the Gentiles-Into the land which the
but did not offer them to God alone, but sacrificed to  Gentiles possessed before. So that God's favour is
idols also; and God did not accept even those that not a necessary consequence of inhabiting this land.
they offered to him, because they did not offer them  All along Stephen intimates two things: 1st, That
with an upright heart. Andin succeeding ages you  God always loved good men in every land. 2d,
were continually renewing and aggravating your That he never loved bad men even in this.  Unto
rebellions and treasons against me.  Yea, ye took'the days of David-That is, the tabernacle continuup the tabernacle of Moloch-Instead of confining  ed for many ages, even unto David's time, to be the
yourselves to my tabernacle; and the star of your resort of the pious worshippers in Israel; above four
god Renxmpan-Or Chiun, as it is called in Amos. hundred years before there was any thought of
Moloch probably meant the sun, and Remphan, or building a temple. David indeed having found
Chium, the moon; or some other star. Aben Ezra  favour before God, desired-Greek, yrraro, petithinks Saturn; figures which ye mnade-Images, or tioned, this further blessing, on which his heart was
emblematical representations, of these supposed  set; even to have the honour to find a tabernctcle —
deities; to worship them-Both the images, and the  Or a dwelling more stable and splendid;for the God
supposed deities which they were intended to repre- of Jacob-But he did slot obtain his petition.  For,
sent. See note on Amos v. 26. I will carry you  as he had beein a man of war, and'had shed much
away beyond Babylon-Into countries more distant. blood, God would not permit him to build the temSo Dr. Prideaux reconciles Stephen's quotation with  ple. He laid a plan for it, however, and consecrat&e(
the original passages in Amos, where we read, be- a considerable part of the spoils which he had taken
yond Damascus. This was fulfilled by the king of from the enemy toward erecting it. But God reAssyria, 2 Kings xvii. 6.                       mained without any temple till Solomon built him a
Verses 44-47. Our fathers had the tabernacle  house-Which, till the reign of that prince, he never
of witness-Greek, tr'/apT-vps, of the testimony. The  had commanded or permitted to be done., Observe
two tables of stone, on which the ten command- how wisely the word house is used here, rather than
ments were written, were most properly the testi- the word temple, with respect to what follows.
mony, as being a constant testimony of the relation    Verses 48-50. Howbeit —Ala, but, or yet; wve
728                                                                a




The Jews are enraged at Stephen        CHAPTER VII.                  for his faithfil preachttng.
A. M. 4037. 49 P Heaven is my throne, and earth   53 " Who have received the law by A. M. 4037
N. n. 33                                                                               A. D. 33.
is my footstool: what house will ye  the disposition of angels, and  have
build me? saith the Lord: or what is the place  not kept it.
of my rest?  54 ~[ x When they heard these things, they.50 Hath not my hand made all these things?  were cut to the heart, and they gnashed on
51 Ye qstiff-necked, and   uncircumcised in  him with their teeth.
heart and ears, ye do always resist the Holy   55 *But he, Y being full of the Holy Ghost;
Ghost: as your fathers did, so do ye.           looked up steadfastly into heaven, and saw
52 s Which of the prophets have not your the glory of God, and Jesus standing on the
fathers persecuted? and they have slain them  right hand of God,
which showed before of the coming of tthe   56 And said, Behold, z I see the heavens
Just One; of whom  ye have been now  the  opened, and the "Son of man standing on the
betrayers and murderers;                         right hand of God.
p Isa. lxvi. 1, 2; Matt. v. 34, 35; xxiii. 22.-q Exod. xxxii.   t Chap. iii. 14.-  u Exod. xx. 1; Gal. iii. 19; Hebrews ii. 2.
9; xxxiii. 3; Isa. xlviii. 4.-r Lev. xxvi. 41; Dent. x. 16; Jer. x Chap. v. 33. -* St. Stephen's Day, epistle, verse 55 to the
iv. 4; vi. 10; ix. 26; Ezk. xliv. 9. -s 2 Chron. xxxvi. 16; end.-Y Chap. vi. 5.-z Ezk. i. 1; Matt. iii.16; Chap. x. 11.
Matt. xxi. 35; xxiii. 34, 37; 1 Thess. ii. 15.   a Dan. vii. 13.
are not to imagine that God permitted a temple to  Which of the prophets have not your fathers perbe built even then for his own sake: for it was secuted?-Some have inferred from this, that many
acknowledged, at the same time, by Solomon him- writings, containing the history of these persecuself, that the Most High dwelleth not il temples made  tions, have been destroyed by the Jews; but it
wiith hands —Be they ever so rich, splendid, and ma- seems more natural to understand the words in a
jestic. As saith theprophet —Namely, Isaiah, chap. limited sense, as only intimating that most of the
lxvi. 1, where, speaking in the name of God, he says, prophets had suffered such unworthy usage. AtIHeaven is fmy throne, and earth my footstool; and  tempts, however, were sometimes made to cut off
how then should my presence be confined to any  all the prophets of the Lord at once. See I Kings
particular place?  fWhat house will ye build me-   xix. 10, 14; 2 Chron. xxxvi. 16.  They have slain
Suitable for me; saith the Lord: or, what is the  them which showed before of the coming of the Just
place )cfmy rest?-Have I need of rest? What need  or righteous One-That is, Christ; so called by way
have I of a house? either to rest in, or wherein to  of eminence, as being alone perfectly righteous: of
show my glory?  Hath not my hand made all these  whom-When you ought to have heard of him with
things?-Whatever splendour any temples may have, delight, and to have received hint with the most
did not I form the materials with which they are  humble reverence and joyful gratitude; you have
built, and endow the workmen, that fashioned them, been now the perfidious betrayers, and cruel mturwith all their art and genius?  Do not imagine, derers.  Who have received the law-Delivered
then, that you can confer any obligation upon me by  from Sinai with astonishing circumstances of solemsuch structures as these, or any act of homage which  nity, majesty, and terror, by the disposition, or adyou can render to me in them, nor think that you  ministration of angels, and have 2not kept, but concan charm me to continue my abode there, or to be  tinually violated it-When the Son of God gave the
a constant guard to you, merely because you have  law on mount Sinai, he was attended with thousands
such edifices among you.                         of angels, Gal. iii.19; Psa. lxvii. 17. Dr. Doddridge
Verses 51-53. Yestff-necked, &c. —Stephen,find- renders the original expression, eet dlaTraya~ ayye2.o(v,
ing by a confused murlstur inl the place that they  through ranks of angels, "marshalled in solemn
understood whither his discourse tended, and per- array upon that grand occasion:" and he thinks it is
ceiving by the eagerness of their countenances that evident, from HIeb. ii. 2, that God made use of the
they would soon interrupt him, applied himself more  instrumentality of angels to form the voice heard at
closely to his persecutors in these remarkable words, that awful time.
which he boldly addressed to them -under the in-   Verses 54-56. When they heard these thingsfluence of the Holy Spirit, by whose direction he  These plain, and undeniable, and alarming truths;
spoke; Ye stiff-necked-Inflexible and obstinate  they were cut, to the heart-Or sawn asunder, the
sinners, not bowing your necks to God's yoke; and  original word being the same that is used chap. v. 33.
Lunc irczoncised in heart and ears-So that you will And not permitting him to proceed any further, in a
not hearken to instruction, or be seriously affected  transport of rage, th ey gnashed on him  witlh their
with it. Thisthey immediately showed. See verses  teeth-As if they would have devoured him alive.
54, 57. So far were they from receiving the word  But he, being full of the Holy Ghost —And thereof God with their hearts, that they would not hear fore no way terrified with the foresight of the evil
it even with their ears. Ye-And your fathers; ye, which appeared to be determined against him;
as a people, in all ages; resist the Holy Ghost: as  looked up steadfastly into heaven-From  whence
yodur fathers did-In former ages; so do ye now.  alone he could expect help or mercy; and saw the
This is the sum of what he had shown at large. glory of God-Prepared for him; and Jestes standaS~~~~~~~ r~~~~~729




Stephen is stoned by the Jews;           THE ACTS.                   he prays for his murderers.
A. M. 4037.  57 Then they cried out with a loud   59 And they stoned Stephen, e call- A. M. 4037.
A. 1). 33.                                                                             A. D. 33.
A.*3_- voice, and stopped their ears, and ran  ing upon God, and saying, Lord Jeupon him with one accord,                        sus, f receive my spirit.
58 And b cast him out of the city, c and stoned   60 And he g kneeled down and cried with a
himn:  and  d the witnesses laid  down  their loud voice, h Lord, lay not this sin to their
clothes at a young man's feet, whose name  charge.  And when he had said this, he fell
was Saul.                                        asleep.
b 1 Kings xxi. 13; Luke iv. 29; Heb. xiii. 12. —c Lev. xxiv. e Chap. ix. 14.  f Psa. xxxi. 5; Luke xxiii. 46.-  g Chap. ix.
16.-d Deut. xiii. 9, 10; xvii. 7; Chap. viii. 1; xxii. 20.    40; xx. 36; xxi. 5.-h Matt. v. 44; Luke vi. 28; xxiii. 34.
ing on the right hand of God —Risen up from the  off their upper garments, and gave them to be kept
throne of his glory, (for he is generally represented  by persons equally hearty in the prosecution with
as sitting,) to afford help to his distressed servant, themselves; and on this occasion the witnesses laid
and ready to receive him. Doubtless many other their clothes at the feet of Saul, afterward called
martyrs, as Mr. Addison has observed, when called  Paul, who, it seems, willingly took charge of them,
to suffer the last extremities, had extraordinary  to show how heartily he concurred with them in the
assistances of a similar kind; otherwise frail mor- execution. O Saul! wouldst thou have believed, if
tality could not have endured the torments under one had told thee, while thou wast urging on the
which they rejoiced, and sometimes preached Christ, cruel multitude, that the time would come when
to the conversion of spectators, and, in some in- thou thyself shouldst be twice stoned in the same
stances, of their guards and tormentors.         cause, and shouldst triumph in committing thy soul
Verses 57-59. Then they cried out with a loud  likewise to that Jesus whom thou wast now blasvoice-Being provoked to such a degree that they  pheming?  His dying prayer reached thee, as well
could not contain themselves, and meaningto drown  as many others. And the martyr Stephen, and
the voice of Stephen; and stopped their ears-As  Saul the persecutor, (afterward his brother, both in
if they could not bear to hear such blasphemy as faith and martyrdom,) are now joined in everlasting
they wished to have it thought he had spoken. friendship, and dwell together in the happy company
And ran upon him-Greek, op/7guaav, rushed on him  of those who have washed their robes, and made
with one accord, before any sentence was regularly  them, white in the blood of the Lamb.
passed; and cast-Greek, etC6aLovreC eCo ryn. roZewm,    Verses 59, 60. And thus they stoned Stephencasting him out of the city-It seems by a gate near Who, during this furious assault, continued with his
the place where the sanhedrim sat; and as soon as eyes fixed on the heavenly glory, of which he had
they had got without the boundaries of that sacred  so bright a vision, calling upon God-The word
place, of which they judged it would be a profana-  God is not in the original, which is literally, invoktion to stain it with human blood, they stoned him-  ing; and saying, Lord Jesus, receive my spiritThis, like the stoning of Paul at Lystra, seems to  For Christ was the person to whom he prayed: and
have been an act of popular fury, exceeding the  surely such a solemn prayer addressed to him, in
power which the Jews regularly had; which, though  which a departing soul was thus committed into his
it might have extended to passing a capital sentence, hands, was such an act of worship as no good man
was certainly not sufficient for carrying it into  could have paid to a mere creature; Stephen here
execution, without the consent of the Romans. The  worshipping Christ in the very same manner in
Jews were more than once ready to stone Christ, which Christ worshipped the Father on the cross.
not only when by their own confession they had  And he kneeled down, &c.-Having nothing further
not power to put any one to death, (John xviii. 31,) relating to himself which could give him any solibut when nothing had passed which had the shadow  citude, all his remaining thoughts were occupied in
of a legal trial. How far they now might have  compassion to these inhuman wretches, who were
formed those express notions of what the rabbis employed in effecting his destruction. Having,
call the judgment of zeal, is not easy to say; but it therefore, as we have reason to suppose, received
is certain they acted on that principle, and as if they  many violent blows, rising as well as he could upon
had thought every private Israelite had, like Phine- his knees, he cried, though with an expiring, yet
has, who is pleaded as an example of it, a right to  with a loud voice, Lord, lay not this sin to their
put another to death on the spot, if he found him in  charge-With severity proportionable to the weight
a capital breach of the divine law; a notion, by the  of the offence, but graciously forgive them, as indeed
way, directly contrary to Deut. xvii. 6, which re- I do from  my heart. The original expression, ju/
quired at least two witnesses in capital cases, where  rn av aVrotl  v ea/aprtav, has a peculiar emphasis, and
there was a legal process. And the two witnesses-  is not easy to be exactly translated, without multiWhose hands were first upon him to put him to  plying words to an improper degree. It is literally
death; laid down their clothes, &c. —In executions weigh not out to them this sin; that is, a punishment
of this kind, it was usual for those who had borne  proportionable to it; alluding, it seems, to passages
witness against the criminal to cast the first stones  of Scripture where God is represented as weighing
at him; and for this purpose they were wont to put men's characters and actions in the dispensations of
730                                                               a




Persecution of the                      CHAPTER VIII.                         church at Jerusalem.
his justice and providence. This prayer of Stephen  soul into the Saviour's hand, with a sacred serenity,
was heard, and remarkably answered, in the conver- in the midst of this furious assault, he sweetly fell
sion of Saul, of whose history we shall shortly hear asleep-Leaving the traces of a gentle composure,
more. When he had said this-Calmly resigning his  rather than a horror, upon his breathless corpse.
CHAPTER VIII.
(1,) While Stephen is buried and lamented, the Christians at Jerusalem are terribly persecuted by Saul and others, 1-3.
(2,) The church is enlarged by the dispersion of the persecuted, particularly Philip the evangelist, in the country of Samaria, 4-13. (3,) Peter and John confirm the new converts there, and severely reprove Simon the sorcerer, 14-25. (4,) By
divine direction, Philip goes toward the south, and joining an Ethiopian eunuch, whom he found reading the prophecy of
Isaiah, he preaches Christ to him, converts him to the faith, and baptizes him, 26-38. -(5,) While the eunuch joyfully
pursues his journey homeward, Philip preaches the gospel along the western borders of Canaan, 39, 40.
A. M. 4038. AND   a Saul was consenting unto   2 And devout men carried Stephen A. M. 4038.
his  death.   And  at that time  to his burial, and Cmade great lathere was a great persecution against the church  mentation over him.
which was at Jerusalem; and b they were all   3 As for Saul, d he made havoc of the church,
scattered abroad throughout the regions of Ju- entering into every house, and haling men and
dea and Samaria, except the apostles.              women, committed them to prison.
8 Chap. vii. 58; xxii. 20.  b Chap. xi. 19.- -c Gen. xxiii. 2; d Chap. vii. 58; ix. 1, 13, 21; xxii. 4; xxvi. 10, 11; 1 Cor. xv.
1. 10; 2 Sam. iii. 31.                     9; Gal. i. 13; Phil. iii. 6; 1 Tim. i. 13.
NOTES ON CHAPTER VIII.                  be the object of congratulation, rather than conVerses 1, 2. And Saul was consenting —Hv vvev- dolence.
6o (uv 7r avatpeaet av7r), was consenting with delight;    Verse 3. As for Saul —Who was one of the main
to his death-Or, more literally, was well pleased  instruments in this persecution; he made havoc of
with his slaughter; for he was so full of rage and  the church —Like some furious beast of prey. So
malice against the Christian name, that he thought the Greek word properly signifies. He did his utno severities were too great to be exercised on those  most to ruin it, not caring what mischief he did to
who thus zealously endeavoured to propagate it. the disciples of Christ, and setting no bounds to his
And at that time —Ev eeor1v 7r S/Jepa, in that day, in  rage and cruelty: entering into every house-Where
the very day in which this inhuman murder was  the Christians used to assemble for the worship of
committed on Stephen, who leads the van in the  God; or every house that had, or was thought to
glorious army of martyrs; there was a great perse- have, any Christians in it; baling men and women
cuition-Which continued to rage for some time; -Dragging them along the streets, without any reagainst the church at Jerusalem —Which was no  gard to age or sex; committed them to prison-For
sooner planted than it was persecuted, as Christ had  no crime, real or pretended, but that of having beoften intimated, signifying that tribulation and per- lieved in Jesus, and embraced the gospel.  Theresecution would arise, because of the word, particu- fore they that were-Greek, or pev sv dtacrapevteg,
larly at Jerusalem, that city having been formerly  they, therefore, being scattered abroad, went everyfamous for killing the prophets, and stoning them  where —WTent through Judea and Samaria, (verse 1,)
that were sent to it, Matt. xxiii. 37. And now  preaching the word-Wherever they came; scatthe adversaries of the Christians, having tasted  tering the knowledge of Christ and his gospel
blood, were the more eager to shed it. And they  wherever they were scattered: they went, evayyewere all scattered abroad-Not all the church, for  tboyevoo r-onv  oyov, evangelizing, or, declaring the
if so, who would have remained for the apostles to  glad tidings of the word-Those of them that had
teach, or Saul to persecute? but all the teachers, ability to preach, in their preaching, and others in
except the apostles, who, though in the most danger, their common converse. And in many places they
stayed with the flock. And devout men —Who feared  were remarkably successful. So that God overruled
God more than persecution; carried Stephen to his  the cruelty and rage of his people's enemies to subburial-Having the courage to show  themselves  serve his own wise and gracious purposes. There
openly as the friends of that holy man, whose blood  is no room to inquire where these poor refugees had
had been so unrighteously shed; and made great their orders. Some of them  were endowed with
lamentation over him —Mourning that the church  miraculous gifts: and, if none of them  had been
had lost so excellent an instrument of usefulness, so, the extraordinary call they had to spread the
though he himself was so much a gainer by it; as to  knowledge of Christ wherever they came, among
a                                                                  731




Philip preaches Christ                  THE ACTS.                       in the city of Samaria.
A. M. 4038. 4 Therefore e they that were scatter-   8 And there was great joy in that A. M. 4038.
A..   11.                                                                           A. D.. 34.
ed abroad went everywhere preach- city.
ing the word.                                    9  [ But there was a certain man, called Si5 Then f Philip went down to the city of Sa- Inon, which beforetime in the same city h used
maria and preached Christ unto them.            sorcery, and bewitched the people of Samaria,
6 And the people with one accord gave heed  i giving out that himself was some great one:
unto those things which Philip spake, hearing   10 To whom  they all gave heed, from  the
and seeing the miracles which he did.           least to the greatest, saying, This man is the
7 For g unclean  spirits, crying  with  loud  great power of God.
voice, came out of many that were possessed   11 And to him they had regard, because that
with them: and many taken with palsies, and  of long time he had bewitched them with sorthat were lame, were healed.                    ceries.
e Matt. x. 23; Chap. xi. 19. —f Chap. vi. 5.  g Mark xvi. 17.  h Chap. xiii. 6.-i Chap. v. 36.
those who were ignorant of him, abundantly justi- ing the miracles-Which he performed, in confirmfled them in what they did. They were now in a ation of his doctrine. For unclean spirits-At
country where many of them were no strangers, for Philip's command, came out of many persons that
Christ and his disciples had conversed much in the had been possessed by them, crying with a loud
regions of Judea and Samaria, so that a foundation  voice-Which  showed that they came out with
had been laid for them to build upon, and it'was re- great reluctance, and much against their wills, but
quisite to let the people in those parts know what were forced to acknowledge themselves overcome
had been the issue of the preaching Christ's doc- by a superior power. And there was great joy in
trine, and that it was not now left neglected and for- that city-Both on account of those benevolent mi
gotten, as perhaps they had been made to believe.   racles which were performed by Philip in it, and of
Verses 5-7. Then Philip, &c.-The sacred histo- that excellent doctrine which he preached among
rnan here proceeds to record one particular instance them, containing such welcome tidings of pardon
of the success of the preaching of the persons dis- and eternal salvation.. trsed by the above-mentioned persecution. The    Verses 9-11. But there was, &c: —At the time
Philip here spoken of was not the apostle of that when the gospel was thus brought to them by Phiname, for all the apostles continued at Jerusalem, lip, a man was there, called Simon, which before(verse 1,) and this Philip, as appears from verses time in the same city used sorcery-Greek, had been
14-17, had not the power of communicating the mi- uayevwov, using magic arts. Some think the exraculous gifts of the Holy Spirit, by laying on of pression is entirely of the same signification with the
hands. He was, therefore, Philip the deacon, men- word tayo, and is intended to tell us, that this Simon
tioned chap. vi. 5; no other of that name, besides was one of the sect of the magi; (see on Matt. ii. 1;)
the apostle, having been mentioned in this history. and it is possible he might profess himself of that
Went clown to the city of Samaria-Or, as some  sect: but certainly the expression here used imports
read it, to a city of Samaria; as it is not specified  much more, and amounts to the same with one who
what city of that country it was. The mode of ex- used enchantments, pretending, in consequence of
pression, however, seems to point out the capital of them, to exert some supernatural powers; whereas
Samaria, which was Sychar, or Sichem, where  the word magus, at least about Christ's time, seems
Christ had preached in the beginning of his minis- to have signified much the same with our English
try: and preached Christ unto them-It is certain  word sage, and to have denoted a proficient in learnthat the Samaritans were better prepared to receive  ing, and especially in astronomy, and other branches
the gospel than most of the Gentile nations, as they  of natural philosophy, to which the Persian magi
worshipped the true God, and acknowledged the au- addicted themselves, and so gave name to many who
thority of the pentateuch. Nay, indeed, in some were far from holding the peculiarities of that sect.
respects they were better prepared than the body of Yet as many natural philosophers pretended also to
the Jewish nation, as we do not find that they had  be magicians in the common sense of the word
either such notions of the Messiah's temporal reign  among us, and might make their natural knowledge
as the Jews had, or had received the Sadducean  subservient to that pretence when it was mere imprinciples, which were both very strong prejudices posture, it is not improbable that they generally
against the Christian doctrine. And the people-  called themselves magi; and so the verb /ayevov
Who inhabited that city, notwithstanding their na- might come to signify the making use of unlawful
tural prejudices against the Jews; with one accord-  arts, (as it plainly does here,) while the noun, from
OtuoOvzaSov, unanimously; gave heed unto those whence it was derived, might still retain a more exthings which Philip spake-Of the truth and im- tensive and innocent signification. See Doddridge.
portance of which, upon their attending to them, And bewitched the people —Eftqv ro envo-, astonishthey were soon persuaded; hearing-The rational ing the nation; of Samaria-By his magic arts he
and convincing arguments which he used; and see- showed many signs and, lying wonders, which
732                                                               a




Simon the sorcerer believes,          CHAPTER VIII.                           and is baptized.
A. M. 40TS  12 But when they believed Philip, at Jerusalem heard that Samaria had A. M. 4038.
A. D. 34.                                                                            A. D. 34.
A_._-   preaching the things k concerning the  received the word of God, they sent
kingdom of God, and the name of Jesus Christ, unto them Peter and John:
they were baptized, both men and women.          15 Who, when they were come down, pray13 Then Simon himself believed also: and  ed for them  that they might receive the Holy
when he was baptized, he continued with Phi- Ghost:
lip, and wondered, beholding the 1 miracles and   16 (For m as yet he was fallen upon none of
signs which were done.                          them: only " they were baptized in o the name,
14 T' Now when the apostles which were of the Lord Jesus.)
k Chap. i. 3.-1 Gr. signs and great miracles.-* Tuesday in   Chap. ii. 38.-Ln Chap. xix. 2.-n Matt. xxviii. 19; Chap.
Whitsun-week, epistle, verse 14 to verse 18.          ii. 38.  o Chap. x. 48; xix. 5.
seemed to be miracles, but really were not so; like propriety, that the same word which had been used
those of the magicians of Egypt, and those of the  to express the manner in which the Samaritans were
man of sin, mentioned 2 Thess. ii. 9: giving out, affected with Simon's enchantments, is here used to
that himself was some great one-A person possess- describe the impression which Philip's miracles
ed of supernatural powers; he wished the people made on him."  Thus Doddridge; who adds, "We
to believe so, and to respect him accordingly.  To  see in this, as in a thousand nearer instances, that
whom they all gave heed-Paid great regard, as he there may be a speculative faith in the gospel where
desired them to do; from the least to the greatest-  there is no true piety; and if such persons, on the
Both young and old, both poor and rich:; saying, profession of that faith, where nothing appears conThis man is the great power of God-Greek, v trary to it, be admitted to those ordinances by which
dvva/tt rT 7 OE8, y jeya20, literally, the power of God, Christians are distinguished from the rest of manthat great power. Thus ignorant, unthinking peo- kind, it is an evil in the present state of things unaple mistake what is done by the power of.Satan, as voidable, and the conduct of Christian ministers and
if it were done by the power of God; and so with  societies, in admitting such, will be less displeasing
the Gentile world, devils pass for deities, and in the  to God than a rigorous severity."
antichristian kingdom, all the world wonders after   Verses 14-17. When the apostles heard that Sa.
the beast, to whom  the dragon gives his power, maria-That the inhabitants of that country, or of
and who opens his mouth in blasphemy against the chief city thereof; had received the word of
God, Rev. xiii. 2-5. Their meaning probably was, God-By faith; being desirous that these new conthat Simon was the long-expected Messiah, and even  verts should be further settled in their Christian proOmnipotence itself incarnate, otherwise, they sup- fession, by receiving those spiritual gifts which no
posed, he could not do such wonderful things. And  inferior teacher or officer in the church could be the
to him they had regard-Had the greater regard; instrument of communicating; theyr sent unto them
because that of long time he had bewitched them-   Peter and John-Two of the most eminent of their
Or rather, had astonished them, the word -being the number, made remarkable by the miracle they had
same with that used verse 9; with sorceries-With  lately performed, and the courageous manner in
the lying wonders which he wrought by his en- which they had borne their testimony to the gospel.
chantments.                                     Here we find Peter sent by the other apostles, which
Verses 12, 13. But when they believed Philip, &c. is a proof that he was not their head and superior,
When they became spectators of Philip's miracles, for greater is he that sends than he that is sent. Peand were convinced that they were real, and those  ter and John were sent to Samaria, 1st, To assist
of Simon a mere sham; or, when they believed the  and strengthen the hands of Philip. Ministers in a
doctrine that Philip preached, concerning the king- higher station, and that excel in gifts and graces,
dom of God, they then saw and felt the real power should consider how they may be helpful to those
of God, and submitted thereto; and were baptized, in a lower sphere, and should labour to promote
both men and women-Thus making an open pro- their comfort and usefulness. 2d, To endeavour to
fession of their faith in the gospel. By the influence  carry on the good work that was begun among the
of divine grace, working with the word, they that people, and through those heavenly graces that had
had been led captive by Satan, were brought into obe- enriched themselves to confer upon them spiritual
dience to Christ. Then Simon himself believed-  gifts.  Who,. when they were come, prayed for themn
The truth of the doctrine taught by this messenger — The imposition of their hands would have been
of God, though his heart was not truly changed by  unavailing toward the purpose of their mission,
its power: and when he was baptized-On a pro- without prayer: that they might receive the Holy
fession of that faith; he continued with Philip —  Ghost-In his miraculous gifts, as well as in his
Courting a further acquaintance with him; and  sanctifying graces. Not that all who had been bapwondered, beholding the miracles, &c.-Greek, was, tized in Samaria might receive these gifts, for it was
astonished, or filled with amazement, as the Samlari- never so in any church, no, not in that of Jerusalem:
cans had formerly been, at the sight of his magical there being only some, even among them, who were,
performances. "It is with peculiar elegance and  in this sense, full of the Holy Ghost; (Acts vi. 3;5
a                                                              733




Simon the sorcerer reproved            THE ACTS.                  by Peter for his hypocrisy.
A. M. 4038. 17 Then P laid they their hands on  whomsoever I lay hands, he may re- A. IM. 4038.
A. D. 34.                                                                          A.D. 34.
them, and they received the Holy  ceive the Holy Ghost.
Ghost.                                         20 But Peter said unto him, Thy money pe18 ~ And when Simon saw that through lay- rish with thee, because q thou hast thought
inlg on of the apostles' hands the Holy Ghost that r the gift of God may be purchased with
was given, he offered them money,             money.
19 Saying, Give me also this power, that on   21 Thou hast neither part nor lot in this
P Chap. vi. 6; xix. 6; Heb. vi. 2.-q Matt. x. 8; 2 Kings v. 16.  r Chap. ii. 38; x. 45; xi. 17.
but that some of them might receive these gifts, for the spirit or disposition of a Christian: he was more
the confirmation of the gospel, and especially such  desirous to gain honour to himself than to do good
as were designed for some office in the church, or at to others. Now in making this motion, lst, He
least, to be eminently active members of it; and put a great affront upon the apostles, as if they were
that some of them might receive one gift of the I-oly  mercenary men, who would do any thing for money.
Ghost, and others another; see 1 Cor. xii. 4, 8, 28- 2d, He put a great affront upon Christianity, as if
31; xiv. 26. For as yet he'was fallen upon none of the miracles that were wrought in confirmation of it
them —None of them were endued with his extraor- were done by magic arts, only of a different nature
dinary influences, notwithstanding that those influ- from those which he himself had practised forences had been wonderfully displayed among them  merly." Indeed, as Dr. Whitby observes, " The sin
in the astonishing miracles which Philip had per- of Simon struck at the very foundation of the Chrisformed. It is rightly observed here by Epiphanius, tian faith; supposing that the apostles, and other
that Philip, being only a deacon, had not the power Christians, did their miracles by some higher art of
of conferring these miraculous gifts, and therefore  magic than that which he had learned, and so that
these apostles were sent to do it. Then laid they  they, by the same art, could teach others to do the
their hands on themn-Namely, after they had prayed  same works for any other end."  " 3d, He showed
for them; and they received the Holy Ghost —In  that, like Balaam, he aimed at the rewards of divinaanswer to the prayers of these apostles: that is, tion; for he would not have bid money for this
these new converts spake with tongues, and per- power, if he.had not hoped to get money by it.
formed other extraordinary works. Thus God put 4th, He showed that he had a very high conceit of
honour upon the apostolic office, bore witness to his himself, and that his heart had never been truly
truth, and by qualifying many persons to instruct humbled."
others therein, and to sustain other offices among    Verses 20, 21. But Peter said, Thy money perish
his people, he made provision for the further en  with thee-Not being able to conceal his indignalargement of his work, in the conversion of more  tion, upon hearing so infamous an offer. His words
sinners, and the establishment and edification of be- are not to be considered as an imprecation, but as a
lievers.                                       strong admonition to Simon of his danger, and an
Verses 18,19. And when Simpon-The magician, intimation, how much rather the apostle would see
spoken of before; saw-With astonishment; that the greatest sum of money lost and cast away, than
through laying on of the apostles' hands-On the  receive any part of it upon such shameful terms.
heads of many individuals, lately converted to the  With a horror like that with which Peter received
Christian faith; the Holy Ghost was given-In his the wicked proposal of Simon, should we look on
extraordinary operations; he offered them money-  the conduct of all those by whom sacred things are
And hence the procuring any ministerial function, either bought or sold; an infamous traffic, about
or ecclesiastical benefice, by money, is termed  which an upright man cannot deliberate a moment,
Simony: saying, Give me also this power-Let me  but will reject it at once with an honest scorn and
prevail with you, by this reward, to confer on me indignation, like that of Peter in the present inthe power which I have seen you exercise with so stance. " They," says Beza, " who buy and sell
much ease. It seems Simon imagined, if by the sacred things, are the sucessors not of Simon Peter,
imposition of his hands he could confer such gifts as but of Simon Magus." A crime almost equally
Peter and John conferred, it would turn considerably  enormous with this is, that of prostituting the ordito his honour and advantage; and especially if he nances of Christ to secular ends. In vain is it for
could, by this means, communicate to whom he men to profess themselves Christians, in vain to subwould the knowledge of languages, which they had  mit like Simon to baptism, or like him to adhere
never been at the trouble of learning in a natural constantly to the ministers of the gospel, while such
way. " Simon," says Henry, "' did not desire the hypocritical conduct proclaims aloud that they are
apostles to lay their hands on him, that he might in the gall of bitterness, and in the bond of iniquity.
receive the Holy Ghost himself, for he did not fore- Because thou hast thought-Hast persuaded thyself;
see that any thing was to be got, by that; but that that the gift of God may be purchased with money
they would convey to him a power to bestow the -Thus, on the one hand, overvaluing the wealth of
gift upon others; he was ambitious to have the this world, as if it were an equivalent for any thing,
honour of an apostle, but not at all solicitous to have  even for spiritual and eternal blessings; and, on the
734                                                            a




Peter exhorts Simon to                 CHAPTER VIII.                   repent oJ hzs wickedness.
A. M. 4038. matter: for thy heart is not right in  of bitterness, and in the bond of ini- A. M. 4038.
A. D. 34. the sight of God.                     quity.                                 A D. 34.
22 Repent therefore of this thy wickedness,   24 Then answered Simon, and said, uPray
and pray God, s if perhaps the thought of thy  ye to the Lord for me, that none of these
heart may be forgiven thee.                     things which  ye have  spoken  come upon
23 For I perceive that thou art in the t gall me.
9Dan. iv. 27; 2 Tim. ii. 25. -t Heb. xii. 15. —u Gen. xx. 7,17; Exod. viii. 8; Num. xxi. 7; 1Kings xiii. 6; Job xlii. 8; James v. 16.
other, undervaluing the gift of the Holy Ghost, and  him  repentance, and pardon upon repentance.
putting it on a level with the common gifts of nature  "Here is so incontestable an evidence of an unconand providence. Observe, reader, all the buying  verted sinner being exhorted to repentance and
and selling of pardons and indulgences in the Church  prayer, while he was known to be in that state, that
of Rome is the product of this same wicked thought, it is astonishing the propriety of doing this should
that the gift of God may be purchased with money; ever have been disputed; and one would think none
whereas the offer of divine grace is expressly made  could be so wild as to imagine faith in Christ was
to all that will receive it, without money and with- not included in that repentance which an apostle
out price.  Thou hast neither part-By purchase, preaches to a baptized person as the way of obtaining
nor lot-Given gratis, in this matter-This gift of forgiveness."-Doddridge. If, perhaps, the thought
God; nor any interest in the important spiritual of thy heart may be forgiven thee-Without all
blessings to which all these extraordinary gifts of the  doubt, if Simon had repented he -would have been
Spirit are subservient; for thy heart is not right in  forgiven; and this dubious manner in which Peter
the sight of God-Otherwise thou wouldst think  speaks of his obtaining forgiveness, intimates, not
far more honourably of his Spirit than to form a that his repentance, if sincere, might possibly fail of
mercenary scheme to traffic in it in this scandalous acceptance, for that would have been contrary to the
manner. Probably Peter discerned that Simon's whole tenor of the gospel; but the doubt was,
heart was not right in the sight of God long before  whether he would sincerely repent; whether, after
he declared it; although it does not appear that God  the commission of a sin so nearly approaching the
gave to any of the apostles a universal power of dis- blasphemy against the Holy Ghost, he could ever be
cerning the hearts of all they conversed with, any  brought to true repentance. For I perceive thou
more than a universal power of healing all the sick  art in the gall of bitterness-That is, the most bitter
they came near. This we are sure Paul had not, gall. " Significat animi constitutionem  perquam
though he was not inferior to the chief of the  vitiosam, et talem, qualis sunt cibi felle corrupti."
apostles; otherwise he would not have suffered the  It signifies a state of mind very vicious, and like
illness of Epaphroditus to have brought him  so  meats corrupted wvithgall.' Grotius. Odiousto God,
near death, Phil. ii. 25-27; nor left so useful a fellow- as that which is bitter as gall is to us; or plunged in
labourer as Trophimus sick at Miletus, 2 Tim iv. 20. that hateful pollution which must be bitterness and
Observe, reader, although we cannot infer from  poison in the latter end. See note on Deut. xxix.
every thing that a man saith or doth amiss, that he  18; and Heb. xii. 15. And in the bond of iniquity
is a hypocrite in the profession he makes of religion; -Held in the chains of thine own covetousness and
yet, conduct like this of Simon is such a funda- carnality, and consequently in a state of base servimental error as can by no means consist with a state  tude; bound over to the judgment of God by the
of grace. His offering money for a spiritual gift guilt of sin, and bound under the dominion of Satan
was an incontestable evidence, 1st, That he was yet by the power of sin, led captive by him at his will.
under the power of a worldly and carnal spirit; The whole sentence expresses, in Peter's strong
and, 2d, That he was yet a mere natural man, who  manner of speaking, how odious and wretched a
received not the things of the Spirit of God. His creature Simon now appeared to him: and how
heart, as Peter tells him, was not right, and we are  much more odious must such a sinner be in the eyes
as our hearts are: if they be not right, we are  of a holy God!
wrong; and, whatever our pretensions may be, our   Verse 24. Then answered Simon-Alarmed by
religion is vain, and will stand us in no stead on a the solemn admonition given him; and said-To
death-bed, or at the day of judgment. Inquire, the apostles; Pray ye to the Lord for me-If you
therefore, reader, whether thy heart be right in His indeed conceive my case to be so bad, extend your
sight who trieth the heart and the reins, to whom  charity so far as to make your supplications to the
every heart is open, and who will bring every work  Lord on my account; that none of these things,
into judgment, with every secret thing, and in par- which ye have spoken, come upon me-He probably
ticular will make manifest the counsels of the heart. inferred, from what Peter had said, that some token
Verses 22, 23. Repent, therefore, of this thy  of God's wrath would soon fall upon him, which he
wickedness-Be humbled and ashamed for what thou  thus dreaded and deprecated. But there is reason
hast thought, said, and done; own thyself guilty in  to fear that this pretence of conviction and humiliathis matter, and be sorry for it; condemn thy way, tion was used chiefly to prevent Peter and John
and amend it; and be a new creature in Christ. And  from disgracing him among the body of Christians:
pray to God —He must pray that God  would give  for it is reasonable to suppose this conversation
a                                                               735




Philip, returning from Samaria,         THE ACTS.              overtakes the Ethiopian euzinch.
A. M. 4038.  25 And they, when they had testifi- had the charge of all her treasure, A. M. 4038.
A. D. 34.                                                                             A. D. 34.
ed and preached the word of the Lord, and Yhad come to Jerusalem for to
retur.eed to Jerusalem, and preached the gospel worship,
in many villages of the Samaritans.              28 Was returning; and sitting in his chariot,
26 ~[ And the angel of the Lord spake unto  read Esaias the piophet.
Philip, saying, Aris,, and go toward the south,  29 Then the Spirit said unto Philip, Go near
unto the way that goeth down from Jerusalem  and join thyself to this chariot.
un o Gaza, which is desert.                      30 And Philip ran thither to him, and heard
27 And he arose, and went: and behold, x a  him read the Prophet Esaias, and said, Under
man of Ethiopia, a eunuch of great authority  standest thou what thou readest?
under Candace queen of the Ethiopians, who   31 And he said, How  can I, except some
x Zeph. iii. 10.                                y John xii. 20.
passed in private between them: and, perhaps, Ethiopia to the south of Egypt; who had the charge
Simon might have some hope, that,' if the secret of all her treasure-So great a trust did she repose in
were kept, he might reduce the people, when Peter. him; and had come to Jerusalem to worship-Being
was gone, to their former subjection to him, notwith- a proselyte to the Jewish religion, and as such havstanding their conversion to Christianity.     ing renounced idolatry, and being brought over to
Verse 25. AnzdcuwhentheyhadtestifTed, andpreach- the worship of the God of Israel. This man was
ed the woord.of the Lord-Had borne a solemn testi- then returning home, and sitting in his chariot,
mony by word and deed to the truth of the gospel, read Esaias-It is probable his mind was deeply
and confirmed what Philip had preached; they re- impressed with devout and religious sentiments, in
tulrned to Jerusalem —To the other ten apostles, consequence of his having attended the solemnities
having executed their commission, and performed  of divine worship at one of the festivals at Jerusathe errand on which they were sent; and preached  lem, and that he was therefore thus employed in
the gospel-As they went along; in many villages reading the writings of this prophet, that he might
of the Samaritans-Which lay in their way, doubt- learn the will of God and his duty. God meets
less confirming their doctrine by miracles, though  those that remember him in his ways. It is good to
none are here recorded.                         read, hear, and seek information even on a journey.
Verses 296-28. And —After the important affairs Why should we not redeem all our time?
above mentioned were despatched at Samaria and a   Verses 29-31. Then the Spirit-By that secret
church was establishedithere, and supplied with  suggestion which inspired persons could distinguish
p[roper pastors and teachers; the angel of the Lord  with certainty as divine revelation; said to Philip,
spoke unto Philip-Probably in a dream or vision  Go near-Now Philip shall know the reason of his
by night;, saying, Arise, and go toward the south  being sent into a desert; join thyself to this chariot
-Though angels were not employed to preach the  -Enter into conversation with the person who sits
gospel, they were often employed in carrying mes- in it, without fear of offending him, or exposing thysages to those that preached it, for advice, direction, self to any inconvenience. And Philip ran to him
and encouragement. And it gives us a very high  — Ran up to the chariot; and heard him read —For
idea of the gospel, to see the ministers of it receiving  he read aloud, both that his own mind might be
such immediate direction from celestial spirits, in  more deeply impressed with what he read, and that
the particular discharge of their office.  Unto the his servants, who were near, might receive some
wxlay fr'omn Jerusalem unto Gaza, which is desert —  benefit by it.  And Philip, being well acquainted
There were two ways from Jerusalem unto Gaza; with the Holy Scriptures, soon perceived that the
one desert, the other through a more populous coun- book in which he read was that of the Prophet
try. And Philip is directed in these words to go to  Isaiah, and that the passage he was reading would
some part of the former, because there he would  give him a very proper opportunity of entering into
findd work to do. And he arose and went-Without discourse with him concerning Christ, and deliverobjecction, or presuming to inquire into the errand  ing to him that evangelical message with which he,
on: which he was sent; and behold, a mnan of Ethi-. was charged. He therefore took occasion to begin
opia-Greek, At9top evvsxoc, an Ethiopian eunuch. the conversation from this circumstance, saying to
The Hebrew word D3", which answers to that here  the eunuch, Understandest thou what thou readest?
rendered eunuch, is sometimesvery properly trans- -This question Philip puts to him, not by way of!ated an qfflcer:'and chief officers were often an- reproach, but with a design to offer him his service,
ciently called eunuchs, though not always literally  and lead him into the true knowledge of the importsuch; because such used to be chief ministers in  ant prophecy which now engaged his attention.
the eastern courts. Of great authority-Avvarvr, a  Observe, what we read and hear of the word of God,
qrandee; under Candace, queen of the Ethiopians  it highly concerns us to understand; especially
-It appears that Candace was a name common to  what we read and hear concerning Christ; and
several of the queens who reigned in Meroe. apart of, therefore wfe should often ask ourselves whether
736                                                               a




P/.;iio? preaches Jesus Christ         CHAPTER VIII.                   to the Ethiepian eunuch.
A. M. 4038. man should guide me? And he desir- ration'? for his life is taken from the A. M. 4038.
A. D. 34.                                                                             A. D. 34.
*.. 3. ed Philip that he would come up and  earth.                                  A.D. 34.
sit with him.                                     34 And the eunuch answered Philip, and
32 The place of the Scripture which he read  said, I pray  thee, of whom   speaketh  the
was this, z He was led as a sheep to the  prophet this? of himself, or of some other
slaughter; and like a lamb dumb before his man?
shearer, so opened he not his mouth:              35 Then Philip opened his mouth, a and be33 In  his humiliation  his judgment was gan at the same scripture, and preached unto
taken away: and who shall declare his gene- him Jesus.
z Isa. liii. 7, 8.                       a Luke xxiv. 27; Chap. xviii. 28.
we understand it or not. Philip did not begin about therefore was now used by him. The greatest varithe weather, news, or the like. In speaking for ation from the Hebrew here is, that what in it is,
God, we may frequently come to the point at once  He was taken from prison and from judgment, or,
without circumlocution. And he said, How can I-  as the margin has it, He was taken away by distress
The eunuch was so far from being offended at the  and judgment; that is, he was taken out of this life
freedom Philip took, that he mildly and respectfully  by oppression, violence, and a pretence of justice; is
said in reply, How should I understand such ob- here read, In his humiliation hisjudgmnent was taken
scure oracles as these, except some man should guide  away —That is, he appeared so mean and despicame-Unless some person, better acquainted with the  ble in the eyes of mankind, both Jews and -Romans,
contents of them than I am, should throw that light that they denied him common justice, and, against:
upon them which I, who am so much a stranger to  all the rules of equity, condemned him, even while
the Jewish affairs, must necessarily be destitute of. they declared him innocent. Tdf take away a perAnd he desired Philip to come up and sit with him  son's judgment is a proverbial phrase for oppress-Inferring from the question he put, that he was ing him. The sense therefore is nearly the same
better acquainted with these things than himself. with that of the Hebrew. But see the notes on
Here we see a remarkable instance of the provi- Isa. liii. 7, 8; where the paragraph is explained at
dence and grace of God. This great man had been  large.
(at Jerusalem,' where the apostles were preaching    Verses 34, 35. The eunuch said, Of whom speakthe Christian faith, and multitudes professing it, and  eth the prophet this-Ire asks a very important
yet there he had taken no notice of it, and made no  question, a question necessary to be resolved, in orinquiries after it; nay, it seems had slighted it, and  der to the understanding of the prophecy; of himturned his back upon it. Yet the grace of God pur- self-Does the prophet speak: this of himself, in
sues him, overtakes him in the desert, and there  expectation of being treated as the other prophets
converts him. Thus God is often found of those  were? or, does he speak it of some otherman -Inhis
that sought him not!                           own age, or in some age to come?  Though the moVerses 32, 33. The place-H reputox7, the portion, dern Jews will not allow it to be spoken of the Mesor paragraph, of the Scripture which he read was, siah, yet their ancient doctors interpreted it of him;
He was'led, &c.-These words were taken from  and, perhaps, the eunuch knew this, and did partly
Isa. liii. 8; where, that the prophet speaks of Christ, understand the prophecy, and only proposed this
no Christian can reasonably doubt, there being  question to draw on discourse with Philip. Then
scarce a verse in the whole chapter which is not Philip-Doubtless, secretly adoring the divine proby the Holy Ghost applied to Christ in the New  vidence, in giving him so fair an opportunity; openTestament; the 1st verse, John xii. 38; the 3d, ed his mouth-With an air of solemnity, proportionMark ix. 12; the 4th, Mark viii. 17; the 5th, Mark  able to the importance of what he had to say; and
xv. 28. And by reading this same chapter, many  began at the same scripture-In which Christ was
Jews, yea, and deists, have been converted. Some  so plainly described; and preached to him Jesus
of. them history records; but God knows them all. -evvyyyeZsiuaro avrco rov Iyqav, preached to him glad
The passage here referred to is quoted according to  tidings of Jesus, of whom, not Isaiah alone, but so
the Septuagint version, which differs in some things many of the other prophets had spoken. And after
from the original Hebrew. Grotius thinks the eu- he had laid before him the predictions recorded in
nuch read it in Hebrew, having learned, from the  Scripture concerning the Messiah, he, doubtless,
many Jews that were in Ethiopia, both their reli- bore witness to the glorious accomplishment of'
gion and their language, and that Luke gives it to  them in Jesus of Nazareth, and gave him the hishis readers in Greek, as being the language in which  tory of those extraordinary facts which had lately 
he wrote his history, and which he knew would be happened, in confirmation of the gospel fie taught.
more generally understood. But, considering that His noble hearer, in the mean time, we have reasonthe Septuagint version was made in Egypt, which  to believe, hearkened attentively; and, it appears,
was the country next adjoining to Ethiopia, and lay  not in vain. For though he saw no miracle perbetween it and Jerusalem, it is more probable that formed, in evidence of the truth of Philip's doctrine,
translation was most familiar to the eunuch, and he found such a light breaking in upon his mind
VOL. I.           ( 47 )                                           737               a




Philip teaches and baptizes             THE ACTS.                         the Ethiopian eunuch....... _
A. M. 4038. 36 And as they went on their way,   38 And he commanded the chariot A. M. 4038.
A. D. 34.                                                                              A. D, 34.
they came unto a certain water: and  to stand still: and they went down 
the eunuch said,' See, here is water; b what doth  both into the water, both Philip and the eunuch'
hinder me to be baptized?                      and he baptized him.
37 And Philip said, C If thou believest with   39 And when they were come up out of the
all thy heart, thou mayest.  And he answered  water, e the Spirit of the Lord caught away
and said, d I believe that Jesus Christ is the  Philip, that the eunuch saw him no more: and
Son of God.                                     he went on his way rejoicing.
b Chap. x. 47. —  Matt. xxviii. 19; Mark xvi. 16.-d Matt. iv. 15; v. 5, 13.  e 1 Kings xviii. 12; 2 Kings ii. 16; Ezek.
xvi. 16; John vi. 69; ix. 35, 38; xi. 27; Chap. ix. 20; 1 John iii. 12, 14.
from the view given him of the prophecies, and  ought to be expunged, since it contains such a consuch an inward conviction wrought in his spirit by  fession of faith as in the apostolic times was rethe divine influence, that he became a sincere con- quired of the adult, in order to their being admitted
vert to the gospel.                             to baptism."  Allowing it to be genuine, it fully
Verses 36, 37. And as they went on their way-  proves that Philip had opened to the eunuch the
Discoursing together of the person and sufferings doctrine of Christ's divinity; and indeed, if he had
of Christ, and of the method of salvation by him; not done it, he must have given him a very imperthey came to a certain water-For even the cir- fect account of the gospel.
cumstances of the journey were under the direction    Verse 38. And he commanded the chariot to stand
of God; and the eunuch, having learned what was still-Namely, upon Philip's declaring his satisfacthe rite of initiation which the great Prophet and  tion in this profession of his faith in Christ, and
Sovereign of the church had appointed, and being  subjection to him, and readily consenting to receive
willing to embrace the first opportunity that Provi- him as a fellow Christian. And they went down
dence offered of making a surrender of himself to  both-Namely, out of the chariot; into the waterChrist, and of being received into the number of his Or rather, to the water, as ct r7T vd8p literally signi.
people; said, Here is water; what doth hinder me fies. For it is not certain that he was baptized by
to be baptized?-Why should I not, from this hour, immersion. This text neither affirms nor intimates
become one of the Christian community?  Proba- it. And he baptized him-Though Philip had very
bly he had been circumcised; otherwise Cornelius lately been deceived in Simon Magus, and had adwould not have been the first-fruits of the Gentiles. mitted him to baptism, though he afterward appeared
Observe, reader, in the solemn dedicating of ourselves to be no true convert, yet he did not therefore scruto God, it is good to make haste, and not delay, for ple to baptize the eunuch immediately upon his
the present time is the best time. Thus the psalmist, profession of faith, without putting him  upon a
I made haste and delayed not to keep thy command- longer trial than was usual. If some hypocrites, who
ments, Psa. cxix. 60; and thus the eunuch here: he  afterward prove a grief and scandal to us, crowd into
feared lest the good affections now working in him  the church, yet we must not therefore make the
should abate; and therefore was desirous immedi- door of admission any straiter than Christ has made
ately to bind his soul with the baptismal bonds unto  it; they shall answer for their hypocrisy, and not we.
the Lord, that he might bring the matter to a good    Verse 39. And when they wvere come up out of the
issue. And Philip said, If thou believest with all water-Or, from  the water, as ecK T vdaroc may
thy heart, thou mayest-That is, if thou believest be properly rendered; the Spirit of the Lord caught
this doctrine which I have preached to thee con- away Philip-Namely, in a miraculous manner,
cerning Jesus; if thou receivest the record God has probably transporting him, part of the way at least,
given concerning him, and set to thy seal that it is through the air; a thing which seems to have haptrue; if thou not only assentest to the gospel truths pened with respect to some of the prophets. See
in thy understanding, but embracest gospelblessings  1 Kings xviii. 12; 2 Kings ii. 16; Ezek. iii. 14.
in thy affections, and consentest in thy will to obey  7That the eunuch saw him nzo more This fact is as
the gospel precepts; if thou indeed believest with thy  surprising as the other parts of the story.  One
heart unto righteousness, thou art by that faith unit- would have expected that the eunuch should either
edto Christ, and mayest, bybaptism, be joined to his have stayed with Philip, or have taken him along
church. And he answered, Ibelieve that Jesus Christ with him into his own country, especially as it
— Whom thou hast now been preaching to me; is the  seems he might have been spared in these parts of
Son of God-And the promised Messiah, who was Palestine, where there were so many apostles, evanto be sent into the world for the salvation of lost sin- gelists, and other teachers of Christianity; and his
ners. He was before a worshipper of the true God, ministry was much needed in Ethiopia, where, at
so that all he had now to do, in order to be a true  this time, there were none; and where, recommended
Christian, was thus to receive Christ Jesus the Lord. by a person so high in power as the eunuch was, he
In many ancient copies and versions this verse is might probably have been remarkably useful in conomitted; (see Dr. Mill on the place.) "Neverthe- verting the Ethiopians to the faith of the gospel.
less," says Beza, "God forbid I should think it But God ordered it otherwise, and took away Philip
738                                            ( 47* )             a




Saul violently persecutes                   CHAPTER IX.                   the disciples of Jesus Chrzst.
A. M. 4038.  40 But Philip was found at Azo- ed in all the cities, till he came to A. M. 4038.. D. 34. tus: and passing through, he preach-  Cesarea.
so suddenly as not even to give him time to address  rated from the eunuch; was found at Azotus-Or
an exhortation to the eunuch after his baptism, as it Ashdod, a city that was more than thirty miles from
is probable he intended to do. His sudden depart-  Gaza. Probably none saw him from the time of his
ure, however, in so miraculous a way, was sufficient I leaving the eunuch till he was there.  And passing
to make up the want of that exhortation, especially  through-That part of the country; hepreached in
if we suppose that he was caught up and carried l all the cities —Namely, Joppa, Lydda, Saron, and all
through the air in the eunuch's sight.  It may not the other cities along the coast of the Mediterranean
be improper to observe here, that the Alexandrian  sea; till he came to Cesarea-Namely, Cesarea in
MS., and several other old copies, read it, HIvevy/a  Palestine, a city far distant from  Cesarea Philippi,
aytov ezreaev eirr rov evvs8xov, ayye2,of de Kvpt8 y7pTraaee)  (mentioned Matt. xvi. 13, where see the notes,) which
The Holy Spirit fell upon the eunuch, but an angel was situate to the north of the tribe of Naphtali, and
of the Lord snatched away Philip: and certainly it near the sources of Jordan. Wherever the word
is not improbable that God should communicate a  Cesarea occurs without Philippi, the former place
large measure of his Spirit, and even some extraor-  is intended.  It was anciently called Stratonice, or
dinary gifts thereof, to such a person going into a  Straton's Tower, and was rebuilt by Herod the Great
country where the gospel was entirely unknown, in honour of Augustus Cesar, and greatly enlarged
and should thereby furnish him for the great work  and beautified with many fine edifices of polished
of preaching it there.  And he went on his way re-  marble; but the greatest and most beneficial of all
joicing-His heart being full of thankfulness, that he  his works here was the harbour, which he made
had been favoured with the privilege of so important  equal in largeness to the Pireus at Athens. The
an interview  with such a divinely-commissioned  beauty of this Cesarea, and the conveniences of its
teacher, and highly-favoured servant of Christ, and  situation, were so great, that when the Romans rethat, after having received the gospel from his lips, duced Judea into the form of a province, they made
he had seen such a miraculous confirmation of its  it the seat of their government, in preference even
truth in his sudden removal from his sight; a fact to Jerusalem itself.  It appears that Philip settled
to which all his attendants were witnesses.  He re- here for some time, probably for life, for we find
joiced also, 1st, That he himself was united to Christ, him long after this residing here with his four unhad an interest in him, and was thereby made a  married daughters, who were  prophetesses, and
child of God, and an heir of eternal felicity and  entertaining Paul and his company many days at
glory: and, 2d, That he had such good tidings to  his house, when on their way to Jerusalem.  See
bring to his countrymen, and a prospect of bringing  chap xxi. 8, 9. It is likely, therefore, that his itinethem also, by virtue of his interest among them, into  rant mission ended here. It is reasonable to suppose,
fellowship with Christ; for he returned, not only a  however, that he still continued to preach the gosChristian, but a minister.  And Eusebius assures us, pel to those Jews who were disposed to attend his
(Eccles. Hist., lib. ii. cap. 1,) that he planted a  iministry, and that he made, at least, some converts
flourishing church in Ethiopia, a fact in which all among them.  He doubtless also performed the
the most ancient histories of that country agree.    work of an evangelist in some other places in those
Verse 40. But Philip-Quickly after he was sepa-  parts.
CHAPTER IX.
(1,) Saul, setting out for Damascus, with an intent to persecute the church there, is miraculously converted by our Lord's
appearance to him on the way, 1-9. (2,) After some reluctance, Ananias baptizes him, 10-19. (3,) Saul immediately
preaches Christ in the synagogues at Damascus, 20-22. (4,) The Jews attempt to murder him, and he narrowly escapes,
23-25.  (5,) After three days he is, with some difficulty, admitted among the Christians at Jerusalem, 26-28. (16,) To
escape the murderous fury of the Hellenist Jews, he retires to Tarsus, while the church greatly flourishes, 29-31. (7,)
At Lydda Peter cures Eneas of a palsy, and at Joppa restores Dorcas to life, 32-43.
A.M. 4039. A\ND *Saul,ayet breathing out threat-  disciples of the Lord, went unto the A. M. 4039.
enings and slaughter against the  high-priest,
* St. Paul's Day, epistle, verse 1 to verse 23.        a Chap. viii. 3; Gal. i. 13; 1 Tim. i; 13.
NOTES ON CHAPTER IX.                     related of Saul, chap. viii. 3; (where see the note;)
Verses 1, 2. And Saul, yet (er%, adhuc, hitherto, or  and it shows that his zeal against the followers of
still) breathing out threatenings and slaughter-  Christ was so outrageous that he could be satisfied
This very emphatical expression refers to what is with nothing less than their utter destruction. I'
a                                                                     739




Saul. on his way to Damascus,            THE ACTS.                    is miraculously converted.
A. M. 4039. 2 And desired of him  letters to Da- mascus: and suddenly there shined A. M. 4039.
A. D. 35.                                                                              A. D. 35.
mascus to the synagogues, that if he  round about him a light from heaven:          5
found any 1 of this way, whether they were men   4 And he fell to the earth, and heard a voice
or women, he might bring them bound unto  saying unto him, Saul, Saul, c why persecutest
Jerusalem.                                      thou me?
3 And b as he journeyed, he came near Da-   5 And he said, Who art thou, Lord? And the
1 Gr. of the way, Chap. xix. 9, 23.-b Chap. xxii. 6; xxvi. 12; 1 Cor. xv. 8.  c Matt. xxv. 40, &c.
shows too, that the Jews were now at liberty to put or women-For he and his employers spared no age
them  to death; probably, as Macknight observes, or sex; he might bring them bound unto Jerusalem
" because between the removal of Pontius Pilate, -To be proceeded against in the severest manner
and the accession of Herod Agrippa, in the second  by the sanhedrim. He was not content with having
year of the Emperor Claudius, who gave him all the  driven many of them into exile, and with having
dominions of his grandfather, Herod the Great, there  imprisoned others, (chap. viii. 3,) but he thirsted for
was no procurator in Judea to restrain their intem- their blood. And, as he was joined by assistants
perate zeal."  Saul, therefore, being thus freed from  equally bigoted and furious with himself, the news
restraint, and at liberty to pursue his malicious de- of their coming reached Damascus before they arsign of endeavouring to effect their extirpation; went rived, and greatly terrified the saints, verses 14, 21.
to the high-priest-Whom he knew to be much ex- The Lord, however, marvellously interposed for
asperated against them; and desired of him letters  their deliverance, and probably in answer to their
to Damascus-It is generally supposed that Caiaphas  united and fervent prayers; but in a way which, it
now filled the office of high-priest; and if so, as he is likely, none of them had thought of.
was an inveterate enemy of Christ, and had a prin-    Verses 3-5. And as he journeyed-Full of wrath
cipal hand in his crucifixion, he would doubtless be  against the Lord's disciples; and came near to Daglad to employ so active and bigoted a zealot as mascus, suddenly there shined round about him a
Saul in carrying on the persecution against them, light from heaven-This, doubtless, was occasioned
which at this time was very violent and severe. To  by the rays of glory which darted from our Lord's
the synagogues —From this, and from verse 20th, body. Some have thought that Saul, being a learned
where Paul is said to preach Christ at Damascus in  Jew, would easily know this to be the Shekinah, or
the synagogues of the Jews, it appears there were  visible token of the divine presence; and that he
more than one in that city, as there were also in  therefore cried out, Who art thou, Lord?-Though
divers other cities of the Gentiles. These syna- he saw no human form. But the question certainly
gogues, it seems, had a jurisdiction over their own  rather implies, that he did not know who or what he
members, in the exercise of which, however, they  was who spoke to him: and it is plain, from chap.
were sometimes directed, as on this occasion, by the  xxii. 14, and other texts, that he did see, amidst
high-priest and council at Jerusalem. At this time  this glory, a human form, which yet he might not
Damascus was full of Jews. Indeed, being the capi- at first imagine to be that of Jesus, though Stephen
tal city of Syria, it generally abounded with them; had, probably in his hearing, declared that he saw
so much so, that Josephus assures us ten thousand  a vision of this kind. See chap. vii. 55, 56. And he
of them were once massacred there in one hour; and  fell to the earth-As did also all those that journeyed
at another time, eighteen thousand with their wives with him, according to the relation which he him-,and children. (Joseph. Bell., lib. ii. cap. 20; and  self gives, chap. xxvi. 14. They all fell prostrate
lib. vii. cap. 8.) Now in a place which so much  from fear or reverence, supposing the supernatural
abounded with Jews, it is very likely there would be  light which they saw to be an indication of the apsome Christians. Probably, indeed, some of those  pearance of some divine person or angel. Thus
whom persecution had driven from Jerusalem had  Saul, when his rage is come to the highest, is taught
taken refuge there, and by their zeal and diligence  not to breathe slaughter. And what was wanting in
had been instrumental in making converts to the  time to confirm him in his discipleship, is comnpenfaith of Christ.  If so, it must have exceedingly  sated by the inexpressible terror he sustained. By
vexed Saul to find that his endeavours to extirpate  this also the suddenly-constituted apostle was guardChristianity only tended to spread it the more, and  ed against the grand snare in which novices are apt
to increase the number of those who embraced it. to fall, namely, that of pride and high-mindedness.
This, of course, would the more inflame his rage  And-To his great astonishment; he heard a voice
against Christ's disciples, and excite him to make -Severe, yet full of grace; saying unto him-In the
still greater efforts to destroy them, and exterminate  Hebrew language, (chap. xxvi. 14,) Saul, Saul, why
their religion. Be this as it may, understanding that persecutest thou me? —The persecutions of Christ's
there were  Christians at Damascus, although it was disciples are here represented as the persecutions of
at a great distance from Jerusalem, he resolved to go  Christ himself; because of their union with him by
thither, with his new commission from the high- the Holy Spirit, which renders them members of his
priest; that if he found any there of this way-Any  body; and because of that sympathy which he has
of the Christian community; whether they were men  with them under all their sufferings. See Heb. iv. 15;
740                                                              a




Saul is deprived                      CHAPTER IX.                               of his sight.
A. M. 4039. Lord said, I am Jesus whom thou per-  7  And f the men which journeyed A. M. 4039
*A. D.3 secutest. d It is hard for thee to kick  with him  stood speechless, hearing a     D 35
against the pricks.                           voice, but seeing no man.
6 Arid he, trembling and astonished, said,  8 And Saul arose from the earth; and when his
Lord, e what wilt thou have me to do?  And  eyes were opened, he saw no man: but they led
the Lord said unto him, Arise, and go into  himbythehand, andbroughthimintoDamascus.
the city, and it shall be told thee what thou   9 And he was three days without sight, and
must do.                                      neither did eat nor drink.
a Chap. v. 39.-e Luke iii. 10; Chap. ii. 37; xvi. 30.  f Dan. x. 7; Chap. xxii. 9; xxvi. 13.
Isa. lxiii. 9. And he said, Who art thou, Lord?-  further instructions in this way, by a voice from
And what is it that I have done against thee? And heaven, for it is what he cannot bear. He trembles
the Lord said, I am Jesus whomn thou persecutest-  and is astonished; he shall be told, therefore, what
Who can describe the amazement and terror which  he must do, by a man like himself, whose terror
must have seized Saul on hearing these words? The  shall not make him afraid. Observe, Christ declares
name of Jesus was not unknown to him; his heart his mind to his people by degrees; and both what
had risen at it in anger and resentment many a time; he doth, and what he would have them do, though
and gladly would he have buried it ill oblivion. He they know not now, they shall know hereafter.
knew it was the name that he persecuted; but little   Verse 7. And the men which journeyed with him
did he expect to hear it from heaven, or from the -Who at first fell to the ground, as Saul did: upon
midst of such glory as now shone round about him. recovering themselves and rising up; stood speechIt is hard for thee to kick against the pricks-Thou  less-With astonishment and terror; hearing a
wilt find it hard for thee to accomplish thy malicious voice-AicKovr7e Lev ryg quovyr, hearing indeed the
designs against me; nay, all thy fury can only wound  voice; namely, the sound of that voice which had
thyself, without being able to do me or my cause  spoken to Saul; but without distinctly understandany real injury. For, as Dr. Hammond rightly ob- ing the sense of what was said. This seems the
serves, this is a proverbial expression, signifying  most probable way of reconciling this with chap.
that impotent rage which hurts one's self, and not xxii. 9; and it is confirmed by John xii. 29; where
the person or thing against which it is levelled.  we learn that some present, when the voice from
Verse 6. And, trembling and astonished-To find heaven came to Christ, took it for thunder. But
that he whom he had so often affronted and de- seeing no man-Nor perceiving who it was that had
spised, yea, blasphemously and virulently opposed, been speaking to Saul. So it was with the men
even Jesus of Nazareth, was such a glorious and  who were with Daniel, when he saw the vision,
powerful person; and yet, that instead of destroy- mentioned Dan. x. 7; and the heathen, however
ing him immediately, as he mighthave easily done, they came by the notion, thought their deities often
he had condescended thus compassionately to ex- rendered themselves visible to one only, in a compostulate with him, he was overwhelmed with con- pany consisting of many.
fusion and dismay; and in the deepest self-abase-   Verses 8, 9. And Saul arose from the earthment and contrition, said, Lord, what wilt thou When Christ bade him; but probably not without
have me to do —What is thy will concerning me? help, the vision having made him faint and weak,
Can mercy be extended to me? If so, I am'pre- like Daniel; when, upon receiving a vision, no
pared for any submission, self-denial, labour, or strength remained in him, Dan. x. 16, 17. And
hardship which may be required of me. These  when his eyes were open, he saw no man-He was
were the first words that grace spoke in and by  incapable of discerning objects; for his nerves had
Saul; and with these began his spiritual life. In  been so affected with the glory of that light which
these he manifested a serious desire to be instructed  had shone from the body of Jesus, that he had lost
by Christ in his duty, and a sincere resignation of the power of sight, chap. xxii. 11; but they-That
himself to Christ's conduct and government. And  were with him; led him by the hand-For as they
the Lord said, Arise, and go into the city, &c.-To  had not looked so earnestly and steadfastly, as Saul
which thou art now near; and it shall be told thee had done, on the glorious light wherewith the perwhat thou must do-Thou shall be instructed in all son of Christ was surrounded, but had lain with
things which I have appointed concerning thee. It their faces on the ground, their eye-sight remained.
was encouragement enough to Saul, to have further And he was three days without sight-By scales
instruction promised him. But, 1st, He must not growing over his eyes, not only to intimate to him
have it yet: it shall be told him by and by what he the blindness of the state he had been in, but to immust do: but for the present he must pause upon press him also with a deeper sense of the almighty
what has been already said to him; and must im- power of Christ, and to turn his thoughts inward,
prove that: let him consider a while what he has while he was rendered less capable of conversing
done in persecuting Christ and his people, and be with external objects. This was, likewise, a manideeply humbled for that, and then he shall be told fest token to others, of what had happened to him
what he has further todo. 2d, He must not have in his journey; and ought to have humbled and
a                                                              741




Ananias is                              THE ACTS,                                sent to Saul.
A. M. 4039.  10 ~ And there was a certain disci- on him, that he might receive his A. M. 4039.
A. D. 35.                                                                             A.D. 35.
ple at Damascus, g named Ananias; sight.
and to him said the Lord in a vision, Ananias.   13 Then  Ananias answered, Lord, I have
And he said, Behold, I am here, Lord.           heard by many of this man, i how much evil
11 And the Lord said unto him, Arise, and  he hath done to thy saints at Jerusalem:
go into the street which is called Straight, and   14 And here he hath authority from  the
inquire in the house of Judas for one called  chief priests, to bind all k that call on thy
Saul h of Tarsus: for behold, he prayeth,       name.
12 And hath seen in a vision a man named   15 But the Lord said unto him, Go thy way:
Ananias, coming in, and putting his hand  for 1 he is a chosen vessel unto me, to bear my
g Chap. xxii. 12. —b Chapter xxi. 39; xxii. 3.7 i Verse 1.  1 Chap. xiii. 2; xxii. 21; xxvi. 17; Rom. 1. 1; 1 Cor. xv. 10;
r Verse 21; Chap. vii. 59; xxii. 16; 1 Cor. i. 2; 2 Tim. ii. 22. Gal. i. 15; Eph. iii. 7, 8; 1 Tim. ii. 7; 2 Tim. i. 11.
convinced those bigoted Jews, to whom he had been  Pharisee, in self-confidence and pride, but in humilisent from the sanhedrim. And neither did eat nor ation, contrition, and deep penitence, namely, for
drink-This his long-continued fasting was a natu- the pardon of his sin in persecuting the saints; and
ral expression of his bitter grief, for having opposed  because Ananias himself had been shown to him in
the gospel, and persecuted the disciples of Jesus. a vision, as sent to cure his sight. He hath seen in
With fasting he joined fervent and often-repeated  a vision, &c.-This vision which Saul had may be
prayer, perhaps, to Jesus; in which he made con- considered, 1st, As an immediate answer to his
fession of his sin in persecuting him, and earnest prayer, and the keeping up that communion with
supplication for pardon; all which, being certain  God which he had entered into by prayer. He had
signs of his repentance, they are here (verse 11) in prayer spread the misery of his case before God,
mentioned as such. During his three days' blind- and God presently manifests himself, and the kind
ness and fasting, Saul was instructed by visions and  intentions of his grace to him. 2d, As designed to
revelations from the Lord, agreeably to what was raise his expectations, and make Ananias's coming
promised him, that in Damascus it should be told  more welcome: he would readily receive him as a
him what he was to do. One vision of this kind is messenger from God, since he was told beforehand
expressly mentioned, in which the restoration of his in vision, that such a one would come to him.
sight by Ananias was foretold to him. See verse 12.   Verses 13, 14. Then Ananids-Astonished to
Here it is natural to reflect, that the situation in  hear such a name mentioned in such a connection;
which Saul now lay, was indeed apparently very  answered, Lord, Ihave heard by many of this man
melancholy; his sight being lost, his appetite for — What a malicious enemy he is to thy gospel: all
food gone, and his whole soul wrapt up in deep  those who were scattered upon the late persecution,
astonishment, or melted in deep contrition and re- many of whom are come to Damascus, tell how
morse. But, though he thus solved in tears, he much evil he hath done to thy saints at Jerusalem —
was soon to reap in joy. Light and gladness were  That he was the most virulent, violent persecutor
sown. for him. He came out of the furnace refined  of all the rest; what havoc he has made of the
as gold and silver; and these three dark and dis- church: nay, and his errand to Damascus at this
mal days are, no doubt, recollected by him in the  time is to persecute us Christians; for here he has
heavenly world, as the era from whence he dates authority from the chief priests to bind all that call
the first beamings of that divine light in which he  on thy name-To treat thy disciples as the worst
now dwells. Let us never be afraid of the pangs of of criminals. Now, why doth Ananias thus object?
that- godly sorrow, which, working repentance to  Does he say, Therefore I do not owe him so much
salvation, not to be repented of, will soon be ten  service?  Why should I do him a kindness, who
thousand times overbalanced by that exceeding  has designed and done us so much unkindness?
sweight of glory, and those full transports of eter- No, Christ had taught him another lesson, namely,
nal joy, for which it will prepare the soul.  See  to render good for evil, blessing for cursing, and to
Doddridge.                                      pray for persecutors. But if he be such a persecuVerses 10-12. And there was a'disciple namned  tor of Christians, 1st, Will it be safe for Ananias to
Ananias-This Ananias, before his conversion to  go to him? Will he not by so doing throw himself
Christianity, had lived so conformably to the law, like a lamb into the mouth of a lion?  And if he
that he was much esteemed by all the Jews who  thus bring himself into trouble, will he not be justly
dwelt at Damascus, chap. xxii. 12. And after his blamed for his indiscretion? 2d, Will it be to any
conversion, his piety being still more conspicuous, purpose to go to him? Can such a hard heart be
he was a person of great note among the brethren  ever softened? or such an Ethiopian ever change
also. To him Jesus appeared in a vision on the  his skin?
third day of Saul's fast, and ordered him to go into    Verses 15, 16. But the Lord said, Go thy waythe house of Judas, and inquire for Saul of Tarsus; Do not tell me how bad he has been; I know it
of whom he needed no longer be afraid, because he wvell; but go with all speed, and execute that meswas praying, not as he had done formerly, while a sage of mercy with which I have charged thee; for
742                                                               a




Saul is restored to sight, and         CHAPTER IX.                 is filled with the Holy Ghost.
A. M. 4039. name before m the Gentiles, and camest) hath sent me, that thou A.M. 4039.
A.D. 3 n kings, and  the  children  of Is- mightest receive thy sight, and r be  A. D. 35.
rael.                                          filled with the Holy Ghost.
16 For ~ I will show him how great things he   18 And immediately there fell from his eyes
must suffer for my name's sake.                 as it had been scales: and he received sight
17 P And Ananias went his way, and entered  forthwith, and arose, and was baptized.
into the house: and  q putting his hands on   19 And when he had received meat, he was
him, said, Brother Saul, the Lord (even Jesus strengthened.  s Then was Saul certain days
that appeared unto thee in the way as thou  with the disciples which were at Damascus.
m Romans i. 5; xi. 13; Gal. ii. 7, 8.-n Chapter xxv. 22, 23; P Chap. xxii. 12,13.  q Chap. viii. 17.  r Chap. ii. 4; iv. 31;
xxvi. 1, &c. —  Chap. xx. 23; xxi. 11; 2 Cor. xi. 23.  viii. 17; xiii. 52.-s Chap. xxvi. 20.
-How great and aggravated soever his former trans- a further account of what passed between Ananias
gressions may have'been, I assure thee he is a chosen  and Saul on this occasion, Acts xxii. 14-16. And
vessel —Or instrument; unto me, to bear my name-  immediately there fell from his eyes as it had been
That is, to testify of me, and bear witness of my  scales-&2aet aert6de, something like scales, an emtruth; before the Gentiles —Ewonrtov eOvov, before  blem of the darkness and prejudice which before had
nations, namely, heathen nations; and kings-King  veiled his eyes; and their falling off intimated the
Agrippa and Cesar himself; and the children of Is- clear views of divine things which he should hencerael-To thousands of whom, as well in the Gentile  forth enjoy. And he received his sightforthwith —
countries as in Judea, he shall testify the gospel of That is, immediately on the scales falling from his
my grace. Beza justly observes, that an instrument eyes: the cure was sudden, to show that it was
of building, agriculture, &c., is often, in Greek, called  miraculous. And he arose and was baptized-And
olcevog, here rendered vessel, because in him the gos- thereby submitted himself to the government of
pel treasure was to be lodged, in order to the con- Christ, and cast himself upon his grace. Saul is
veyance of it to many; and a chosen vessel, because  now a disciple of Christ, and not only ceases to ophe was destined for eminent services, for which, pose him, but devotes himself entirely to his service
doubtless, some persons are chosen and set apart and honour. Happy change! a change for which
from their mother's womb, as Paul says he was, Gal. he himself, and myriads of immortal beings, will bless
i. 15. For I will show him how great things he  God through the never-ending ages of eternity. And
must suffer-He that hath been a persecutor, shall when he had received meat, he was strengthenedbe himself persecuted. Christ's saying he would  Recovered that bodily strength which had been imshow him this, was intended to signify his giving him  paired by his long fast, as well as by what had hapnotice of these sufferings beforehand, that they might pened to him in the way; and that strength it was
be no surprise to him. Observe, reader, those that bear his immediate care to employ in the service of his
Christ's name must expect to bear the cross for his new Master, now associating with the disciples at
name; and those thatdomost for Christ are often called  Damascus, whom he. had come to persecute. In
to suffermost for him. Saul, that was designed for emi- this miraculous manner was Saul, in the very height
nent services, was also designed for eminent sufferings. of his rage against the saints, converted, and made
Verses 17-19. And Ananias went his way —With  an apostle of Jesus Christ, and called to preach that
all readiness and joy undertook the message, not very faith which he had been so zealous to destroy.
presuming to object any further; and entered into  Luke has not mentioned any date by which we can
the house-To which he had been so particularly  with certainty fix either Saul's age at his conversion,
directed; and putting his hands on him-Accord- or the particular year in which that remarkable
ing to Christ's direction, Mark xvi. 18; said, Brb- event took place; nevertheless, from some circumther Saul —iS9 he terms him, because he was made  stances mentioned in his history, learned men have
a partaker of the grace of God, though not yet bap- gathered that it happened about the end of the third
tized; and his readiness to own Saul as a brother year after the death of Christ, or the beginning of
intimated to him God's readiness to own him as a the fourth, and when Saul was about thirty-four
son, though he had been a blasphemer of God, and  years of age. It may not be improper to observe
a persecutor of his children.  ThYe Lord, even Jesus here, that this conversion of Saul "added great lus-That same Jesus that appeared unto thee in the tre to the evidence of Christ's resurrection from
way-And convinced thee of thy sin in persecuting  the dead. He had persecuted all who preached
him; hath sent me-To thee, to comfort thee: his that miracle; wherefore, when he himself went over
light struck thee blind, but he hath sent me that thou  to the persecuted party, and published Christ's resurmightest receive thy sight-For his design was not rection with greater earnestness and diligence than
ultimately to blind the eyes of thy body, but to open  any of them, every impartial person must have been
the eyes of thy soul; and that thou mightest befilled  sensible that such an alteration of sentiment and
qwith the Holy Ghost-Which shall be poured out conduct, in a person of Saul's good sense, learning,,upon thee, not only in his sanctifying graces, but in  and zeal, and that at the very time he was breathing
nis miraculous gifts, before I leave this place. See  out threatenings and slaughter against the discia                                                              743




Saul preaches Christ at Damascus,       THE ACTS.                where the Jews seek to kill him.
A. M. 4039.  20 And straightway  he preached  Damascus, proving that this is very A. M. 4039.
A. D. 35  Christ in the synagogues, t that he is Christ.                              A. D. 35
the Son of God.                                  23  [ And  after that nlany days  A.D. 37.
21 But all that heard him were amazed, and  were fulfilled, y the Jews took counsel
said, u Is not this he that destroyed them which  to kill him.
called on this name in Jerusalem, and came   24 Z But their laying await was known of
hither for that intent, that he might bring them   Saul. And they watched the gates day and
bound unto the chief priests?                   night to kill him.
22 But Saul increased the more in strength,  25 Then the disciples took him by night, and
xand confounded the Jews which dwelt at a let him down by the wall in a basket.
t Chap. viii. 37.  u Chapter viii. 3; Verse 1; Gal. i. 13, 23. Y Chapter xxiii. 12; xxv. 3; 2 Cor. xi. 26.  z 2 Cor. xi. 32.
x Chap. xviii. 28.                         a Josh. ii. 15; 1 Sam. xix. 12.
ples of the Lord, could not possibly have happened, gent and strenuous preacher of it. This miracle
unless he had actually received that unquestionable  upon the mind of such a man outshone the miracles
evidence of Christ's resurrection from  the dead, upon men's bodies, and the giving Saul such another
which he affirmed had been given him, by Christ's heart was more than giving men to speak with other
appearing to him personally as he went to Damas- tongues. But Saul increased the more in strength
cus, and by conferring upon him the gift of the Holy  Became more intimately acquainted with the gospel
Ghost. It is tue, the appearing.ofJesus might seem  of Christ, and his pious affections became more
to many an improbable story; yet, as by the mira- strong, his faith and hope firm, and his love to Christ
cles which Saul performed, he gave convincing  and his disciples, and to all mankind, more fervent.
proofs that Christ had bestowed on him the gift of He also became more bold and resolute in the dethe Holy Ghost, no reasonable person, after that, fence of the gospel: and confounded the unbelieving
could doubt of his having appeared to him, as Saul Jews, proving that this Jesus of Nazareth is the very
constantly affirmed."-Macknight.                Christ-The true Messiah, the Son of God. He anVerses 20-22. And straightway-That is, imme- swered.,,their objections to the satisfaction of all
diately after his conversion; he preached Christ in  indifferent persons, and pressed them  with arguthe synagogues-Some writers have given it as their ments to which they could make no reply. And we
opinion, (see Dr. Wells on the place, and Script. can have no reason to doubt that he was instrumental
Geog., vol. iii. p. 375,) that as soon as Saul had  in converting many to the faith of Christ, and therestrength to go anywhere abroad, he retired into the  fore of building up the church at Damascus, which
desert of Arabia, and there was favoured with a full he had come thither to destroy.
revelation of Christianity, and spent some consider-    Verses 23-25. And after many days were fultilled
able time in devotion; and that after this he returned  -In which several events took place, which are
to Damascus and preached, which they argue from  elsewhere hinted at; and particularly after he had
Gal. i. 16, 17. But this opinion seems inconsistent made an excursion into Arabia, as is mentioned Gal.
with what is here said of his preaching, evEwoc, inmme- i. 16-18, probably to spread the gospel there,' or, as
diately. It seems, therefore, probable, that by his some suppose, that he might have opportunity, in
going into Arabia, to which Damascus now belonged, privacy and retirement, for studying the Jewish
we are to understand his making excursions from  Scriptures more carefully than he had done, by the
that city into the neighbouring parts of that coun- help of the new light which had been bestowed on
try, which he might do, perhaps, between the time  him, and for prayer and meditation, and attending
in which he began to preach in Damascus, and his to such further revelations as Christ should be pleased
quitting it, after repeated labours there, to go to Je- to make to him; and after he had returned again to
rusalem. That he is the Sobn of God-Foretold  Damascus, the Jews took counsel to kill him —FindPsa. ii.; which he knew and proved Christ to be by  ing it impossible to answer his arguments, or to damp
incontestable arguments. But all that heard him, his zeal, they resolved to silence him by putting an'were amazed-As well they might be; andz said, Is  end to his life. Here we cannot but reflect on the
not this he that destroyed them which called on this  astonishing malignity and obstinacy of these blinded
name-And now doth he call on this name himself, Jews! How amazing it is, that when so great a perand persuade others to call upon it, and strengthen the secutor of the Christians was, by a voice and appearhands of those that do! Nay, and did he not come ance from heaven, converted to Christianity, they
hitherfor that intent-To seize all the Christians he  should be so far from following his example, that
could find; and bring them bound to the chief they should attempt even to take away his life! In
priests?-Who would have thought then that he  this design they were assisted by the governor of the
should preach Christ as he doth?  No doubt this city, under Aretas, king of Arabia, who, after having
was looked upon by many to be, what indeed it was, been conquered by the Romans under Pompey, had
a great confirmation of the truth of Christianity, that by some means got possession of it. This governor
a person who had been such a notorious persecutor guarded the city night and day with the geatet
of it, should come on a sudden to be such an intelli- strictness, persons being appointed to keep watch at
744                                                                a




Saul is admitted among the             (:CHAPTER IX.        apostles and disciples at.Jerusalem.
A. M. 4041. 26 ~[ And b when Saul was comne to   28 And e he was with them coming A. M. 4041.
Jerusalem, he assayed to join himself in and going out at Jerusalem.         A. D. 37.
to the disciples: but they were all afraid of him,  29 And he spake boldly  in  the name of
and believed not that he was a disciple.       the  Lord Jesus, and  disputed  against the
27 c But Barnabas took him,. and brought f Grecians:  g but they  went about to slay
him  to the apostles, and declared unto them  him.
how he had seen the Lord in the way, and that  30 Which when  the brethren knew, they
he had spoken to him, d and how he had preach- brought him  down to Cesarea, and sent him
ed boldly at Damascus in the name of Jesus.   forth to Tarsus.
3 Chap. xxii. 17; Galatians i. 17, 18.  c Chap. iv. 36; xiii. 2. e Galatians i. 18.-f Chapter vi. 1; xi. 20.-g Verse 23;
d Verses 20, 22.                                2 Cor. xi. 26.
all the gates to prevent his escaping; and the Jews, great number of them. It may seem strange that so
in the mean time, lying in wait to seize and murder remarkable an event as Saul's conversion should be
him. Their designs, however, were known to Saul, concealed so long from the Christians at Jerusalem;
God graciously discovering them to him, so that he but it is to be considered, that there were not then
kept himself concealed, and gave them no opportu- such conveniences of correspondence between one
nity of executing their purpose. Then the disciples place and another as we now have, and the war then
— Who were in Damascus, anxious to preserve a life subsisting between Herod Antipas and Aretas, (Jos.
of so much value; took him by night-When they  Antiq., xviii. 5,) might have interrupted that between
were not observed,'either by the Jews or the govern- Damascus and Jerusalem.  Now might Paul be
or's garrison; and let him down by the wall in a  tempted to think himself in an ill case, when the
basket-As Rahab did the spies, Josh. ii. 15; and  Jews had abandoned and persecuted him on the one
Michal did David, 1 Sam. xix. 12; the providence of hand, and the Christians, on the other, would not reGod directing and assisting them in this undertaking, ceive and entertain him. But Barnabas took himso that, as he himself says, (2 Cor. xi. 32, 33,) he Probably having been informed of his conversion by
escaped out of their hands.                     Ananias, or some of the brethren of Damascus; azd
Verses 26-30. And when Saul was come to Jeru- brought him to the apostles-Namely, to Peter andl
salem, &c. —It must be observed here, that the his- James, the rest, it seems, being then absent from Jetory of Paul's preaching at Damascus, going into  rusalem, for Paul himself tells us, (Gal. i. 19,) that,
Arabia, and visiting Jerusalem, is somewhat intricate, on his going to Jerusalem at this time, he saw no
and interpreters differ much about it. But the se- other of the apostles but these two. And declared
ries of it seems most probably to be as Dr. Whitby  unto them how he had seen the Lord in the way-To
has stated it; namely, 1st, That, " after his conversion, Damascus, and that he had spoken to him in a manhe constantly preached in the synagogues of Damas- ner that had conquered all his. former prejudices
cus, that Jesus was the Son of God. 2d, That, going  against the gospel; and how —In consequence of the
thence into Arabia, between two and three years after, change which was then made in his views, and in
he returned to Damascus, (Gal. i. 17,) of which jour- his heart; he had preached boldly at Damascusney, however, Luke, not being with him, gives no  Even at the apparant hazard of his life. So that he
account. 3d, That, at his return, being increased in  gave sufficient proof that he was a new creature,
wisdom and strength, he continued many days in Da- changed in principle and practice. And he was with
mascus, proving that Jesus was the Christ. 4th, That, themn-With the Christians, who, on receiving such
after three years, escaping from Damascus, he came  information from  Barnabas, gladly admitted him
to Jerusalem, and was by Barnabas brought to the  into communion with them, and even into their
apostles Peter and James, and continued there fif- most intimate friendship, so that he was coming in
teen days, Gal. i. 18, 19. 5th, There Christ appeared  and going out among them-That is, frequently conto him in a vision; commanding him to depart out versing and associating with them, for fifteen days,
of Jerusalem; and he accordingly went thence to  Gal. i. 18. And he spake boldly in the name of Jesus
Cesarea Philippi in: Ccelo-Syria, and to Tarsus in Ci- -Even in Jerusalem, and that not only to such Jews
licia, chap. ix. 30; Gal. i. 21."               as were natives of Judea; but disputed against the
He assayed to join himself to the disciples-The  Grecians-Or Hellenists, namely, the foreign Jews,
despised, persecuted followers of Jesus, who were  who used the Greek language, and came out of other
now in his eyes the excellent of the earth, and with  parts to worship at Jerusalem. For Saul seems to
whom he desired to be united in Christian fellow- have earnestly desired that they might carry along
ship. But they wvere all afraid of him, and believed  with them the knowledge of Christ into their own
not that he-Who had signalized himself so much  countries. But they wvent about to slay him-As
by his rage against the church; was indeed a disci- they did Stephen, when they could not resist the
ple-But suspected that his professing to be such -was Spirit by which he spake: so enraged were they at
a mere artifice whereby he endeavoured to insinu- this unexpected opposition from one, on whose zeal
ate himself into their confidence, in order that he for the Jewish religion, and against Christianity,
might thus have it in his power to detect and ruin a they had had so great a dependance. Which when the
a                                                               745




Peter, coming to Lydda, cures Eneas,     THE ACTS.                who had been sick of the palsy.
A. M. 4041.  31 hThen  had the churches rest   33 And there he found a certain A. M. 4042.
A. D. 37.                                                                              A. D. 38.
throughout all Judea, and Galilee, and  man named Eneas, which had kept
Samaria, and were edified: and walking inthe  his bed eight years, and was sick  of the
fear of the Lord, and in the comfort of the Holy  palsy.
Ghost, were multiplied.                           34 And Peter said unto him, Eneas, k Jesus
A. AI. 4042. 32 ~p And it came to pass, as Peter Christ maketh thee whole: arise, and make
A. D. 38.
A.-D.38  passed i throughout all quarters, he  thy bed.  And he arose immediately.
came down also to the saints which dwelt at  35 And all that dwelt in Lydda and 1Saron
Lydda.                                           saw him, and m turned to the Lord.
h Chap. viii. 1.-i Chap. viii. 14.-k Chap. iii. 6, 16; iv. 10.-' 1 Chron. v. 16. —-m Chap. xi. 21.
brethren knew —Remembering how the putting Ste- ing upon a foundation. In this place it must signify,
phen to death, upon his disputing with the Hellen- by analogy, that the churches were further instructists, had been the beginning of a sore persecution, ed in the great truths of the gospel, and advanced in
and being afraid of seeing such a tragedy acted over all the branches of piety and virtue; and walkingagain, they hastenedPaul out of the way; they brought That is, speaking and acting; in the fear of the Lord
him down to Cesarea-Namely, Cesarea Philippi, -That is, under the influence of that principle; and
(for he went through the regions of Syria and Ci- inthe comfort of the Holy Ghost-In the consolations
licia, and therefore went by land, Gal. i. 21,) and  afforded by his agency; were multiplied-By an acfrom thence sent him forth-Doubtless with proper cession of new members, whereby the damage sustainrecommendations; to Tarsus-The capital of Cili- ed in the late persecution was abundantly repaired..
cia, and his native place, where they hoped he might   Verses 32-35. And as Peter passed through all
proceed in his work with more safety than at Jeru- quarters-Where the disciples that were dispersed
salem, and, perhaps, might meet with protection, and  had planted churches; he came to the saints that
some support from his relations and friends. Yet it were at Lydda-A town of Phcenicia, situated in the
was also by direction from heaven, as he himself  tribe of Ephraim, one day's journey from Jerusalem.
tells us, (chap. xxii. 17, 18,) that he left Jerusalem  It stood in the plain or valley of Sharon, which exat this time, Christ ordering him to go out of it tended from Cesarea to Joppa, and was noted for its
quickly, because he must be sent to the Gentiles. Ob- fruitfulness; and there-The providence of God so
serve, reader, those by whom God has work to do, ordering it, for the greater confirmation of the gosshall be protected from all the designs of their ene- pel; he found a certain man named Eneas-His
mies against them till it be done; for Christ'switnesses  name is mentioned for the greater assurance of the
cannot be slain tillthey have finished theirtestimony. fact here recorded; which had kept his bed eight
Verse 31. Then had the churches-The whole  years-In so deplorable a state as to be quite incapabody of Christian believers, with all their congrega- ble of rising from it, or any way helpful to himself,
tions, wherever they were dispersed; throughout all because of the palsy wherewith he was afflicted; and
Judea, Galilee, and Samaria, rest —Etp1yvv, peace; Peter —Being moved with compassion for him, and
their bitterest persecutor being converted. So some. concerned to relieve his misery, as well as to conBut the peace they now enjoyed, Dr. Doddridge, with  firm the gospel which he preached, said, IEneas,
many others, thinks, " is by no means to be ascribed  Jesus Christ —Inwhose name I preach and act, maketh
merely or chiefly to Saul's conversion, who, though  thee whole-Operates while I now speak to strengthen
a great zealot, was but one young man, and whose  and restore thy weakened frame. The great differpersonal danger proves the persecution, in some  ence there is between the manner in which this mimeasure, to have continued, at least, three years af- racle is wrought by Peter, and that in which Christ
ter it. The period spoken of, therefore, seems to be  performed his works of divine power and goodness,
that which commenced at, or quickly after, his setting  is very observable; and the different characters of
out for Cilicia; and, as Dr. Lardner observes, this the servant and the Son, the creature and the God.
repose of the Christians might be occasioned by the  are strikingly apparent. Arise, and make thy bedgeneral alarm which was given to the Jews, when  Depending entirely upon his almighty agency. And
Petronius, by the order of Caligula, attempted to  he arose immediately-The palsy instantly leaving
bring the statue of that emperor among them, and  him, and the disabled man being all at once strengthset it up in the holy of holies; a horrid profanation, ened. It deserves notice here, also, that no faith on
which the whole people deprecated with the great- the part of the person to be healed was required; and
est concern, in the most solicitous and affectionate  the like is observable in many other cases, where
manner. How long this peace, or rest, continued, persons, perhaps ignorant of Christ, were surprised
we do not certainly know: probably till Herod in- with an unexpected cure. But where persons petiterrupted it, as we shall see, chap. xii. And were tioned themselves for a cure, a declaration of their
edified-In faith and holiness. The word ocodloya-  faith was often required, that none might be encolttzevat thus rendered, is a figurative expression, pro- raged to try experiments out of curiosity, in a manperly a term of architecture, signifying the erecting  ner which would have been very indecent, and have
or constructing the whole superstructure of a build- tended to many bad consequences. And all that
746                                                                a




Peter goes to Joppa, where he          CHAPTER IX.                raises Dorcasfrom the dead.
-...
A. M. 4042. 36  T Now there was at Joppa a cer- siring him that he would not 2 delay to A. M. 4042.
A. D. 38.                                                                            A. D. 38.
tain disciple named Tabitha; which  come to them.
by interpretation is called 1 Dorcas; this woman   39 Then Peter arose and went with them.
was full n of good works and alms-deeds which  When he was come, they brought him  into
she did,                                        the upper chamber: and all the widows stood
37 And it came to pass in those days, that by him  weeping, and showing the coats and
she was sick, and died: whom when they had  garments which Dorcas made, while she was
washed, they laid her in   an upper chain- with them.
ber.                                             40 But Peter p put them all forth, and q kneel38 And forasmuch as Lydda was nigh to  ed down, and prayed; and turning him to the
Joppa, and the disciples had heard that Peter body, r said, Tabitha, arise.  And she opened
was there, they sent unto him  two men, de- her eyes: and when she saw Peter, she sat up.
1 Or, Doe, or, Roe. —n 1 Tim. ii. 10; Tit. iii. 8.  o Chap. 2 Or, be grieved.-P Matt. ix. 25.  q Chap. vii. 60.-  r Mark
i. 13.                                   v. 41, 42; John xi. 43.
dwelt in Lydda and Saron-That is, many of the  the message more solemn and respectful; desiring
inhabitants of those places; turned to the Lord-  that he would not delay to come-They do not menThat is, did so as soon as they saw him restored to  tion the reason for which they desired his coming.
health and strength, whom they before knew to be  But it is probable that it was not merely that he
weak and helpless, and when they had had an op- might give them advice and comfort in their great
portunity of being informed in the particulars of so  sorrow for the loss of so good and useful a woman:
uparalleled a fact.                             it is likely they had also some expectation of his reVerses 36-38. There was at Joppa —A noted sea- storing her to life: which, if they had, it was cerport in the neighbourhood, lying on the Mediterra- tainly a remarkable instance of the greatness of their
nean sea, about forty miles from Jerusalem, and the  faith, as it does not appear that any of the apostles
nearest maritime town to it. It is mentioned in the  had, before this, raised any one from  the dead.
Old Testament by the name of Japho, (see Josh. Were we to have been judges, perhaps we should
xix. 46,) and was the place to which the materials have thought it better that Stephen should have been
for building Solomon's temple were brought in floats raised than Dorcas; but it is our happiness and duty
by sea, and carried from thence by land to Jerusa- to submit our reasonings on what we think fittest
lem. It was here that Jonah took ship for Tarshish, and best, to the infinitely wiser determination of Pro(Jonah i. 3,) and, as it lay between Azotus and Ce- vidence.
sarea, it was probably one of the cities where Philip    Verses 39-41. Then Peter arose and went with
preached the gospel in his progress. There are still them-Doubtless God inclined him so to do, intendsome remains of it under the name of Jaffa. A cer- ing to work an extraordinary miracle by him, for
tain disciple, named Tabitha, by interpretation, the manifestation of his truth and glory. And when
Dorcas-She was probably a Hellenist Jewess, he was come-To Tabitha's house; they brought him
known among the Hebrews by the Syriac name, Ta- into the upper chamber-Where she was laid out.
bitha; while the Greeks called her, in their own lan- And all the widows-Who had been relieved by her
guage, Dorcas. They are both words of the same benevolence; stood by him  weeping, showing the
import, and signify a roe, or fawn. These circum- coats, &c. —Here was no need of mourning women
stances of places and persons are recorded to evi- to be hired: the death of this woman was a common
dence the certainty of the history.  This woman  loss; these coats were made by her in her life-time,
was full of good works and alms-deecds-Which  to clothe the poor and naked therewith. But Peter
upon all proper occasions she performed; thus show- put them all forth-That he might with the more
ing her faith by her works. And it came to pass in  freedom pour out his soul before God in prayer on
those days-While Peter was at Lydda; that she this occasion, and not be disturbed with their mournwas sick and died-Removed by Divine Providence  ful lamentations. And he kneeled dowcZ and prayin the midst of her usefulness, probably to give Peter ed-In his healing Eneas there was an implicit
occasion, by another and still more remarkable mi- prayer; but in this greater work he addressed himracle than that just mentioned, of confirming the  self to God in solemn prayer, as Christ did when he
gospel, and awakening men's attention to it; whom7, raised Lazarus; but Christ's prayer was with the
when they had washed-According to the custom  authority of a Son, who quickens whom he will;
prevailing among the Hebrews, Greeks, and Latins; Peter's with the submission of a servant, who is unand still in use among us; they laid her in an upper  der direction, and therefore he kneeled down when
chamber-In her grave-clothes. And as Lydda was I he offered it. And then rising, and turning to the
nigh to Joppa-Being only six miles distant; and  body, he said-As with the voice of authority, in
t/le disciples had heard that Peter was therxe —And  the name and presence of his great Lord, the Sovethat he had lately raised Eneas by a miracle from a reign of life and death; Tabitha, arise —Words
bed of affliction; they sent two men- Twoo, to render which were immediately accompanied with a divine
a                                                              747




Many persons at Joppa                     THE ACTS.                            believe in the Lord.
A. M. 4042.  41 And he gave her his hand, and   42 And it was known throughout all A. M. 4042.
lifted her up; and when he had call- Joppa: sandmanybelievedintheLord.
ed the saints and widows, he presented  her   43 And it came to pass, that he tarried many
alive.                                             days in Joppa with one t Simon a tanner.
s John xi. 45; xii. 11..                          t Chap. x. 6.
power, so that she opened her eyes, and seeing Peter, it is here said, many believed in the Lord-Namely,
sat up —Showing that she was really and truly alive. upon the credit of this signal miracle; many, not
And-when he had called the saints and widows —  only at Joppa, but in other places. So that the
Who were all in sorrow for her death, and were  great end for which the miracle was wrought was
near the chamber, waiting impatiently for the event; answered; this, and all other miracles that were
he presented her alive-And in perfect health, as all done, being chiefly performed to cause the gospel
were that were miraculously cured. Who canimagine  to be believed, of the truth and importance of which
the surprise of Dorcas, when called back to life? or they were undeniable proofs. And he tarried many
of her friends, when they saw her alive?  For the  days-Willing to improve so favourable an occasion
sake of themselves, and the poor, there was cause  as was now afforded him, of spreading the knowof rejoicing; and much more for such a confirma- ledge of Christ and his gospel. The miracle had
tion of the gospel. Yet to herself it was matter  only prepared the'people to receive his doctrine,
of resignation, not joy, to be called back to these  which he stayed some time to instruct them  in;
scenes of vanity: but, doubtless, her remaining days  sowing the seed of the word in the ground prepared
were still more zealously spent in the service of her to receive it. And he tarried not in the house of
Saviour and her God. Thus was a richer treasure  Tabitha, (where, doubtless, he would have been hoslaid up for her in heaven, and she afterward return-  pitably entertained and comfortably accommodated,)
ed to a more exceeding weight of glory, than that lest he should seem to seek his own glory; but he
from which so astonishing a providence had recalled  took up his lodgings with an ordinary tradesman,
her for a season.                                  whose business is here mentioned, perhaps, that it
Verses 42,43. And it was known, &c. —The report might appear the apostle was not elevated', by the
of this Wonderful miracle was immediately spread  dignity of the late miracle, above mean persons and
throughout all Joppa-And it being a town of seafa- things; and to teach us, in imitation of his example,
ring men, the story of it would soon be carried from  to condescend to men of low estate. And though
thence to many other countries; and though some  Peter might seem to be buried in obscurity in the
would not regard it, many, there is reason to sup- house of a' poor tanner by the sea-side, yet God
pose, would be influenced by it so as to make those  fetched him thence to a noble piece of service, as
inquiries which would issue in their conversion to  we find in the next chapter; for they that humble
the true God, and the true religion. Accordingly  themselves shall be exalted.
CHAPTER X.
In this chapter, (1,) Cornelius, a Roman captain, directed by an angel, sends to Joppa for Peter to instruct him in the way
of salvation, 1-8. (2,) Directed by a vision and a voice from heaven, Peter, attended by certain disciples, readily accompanies Cornelius's messengers, 9-23. (3,) Peter and Cornelius relate the substance of their respective visions, as the reason of their present interview, 24-33. (4,) Peter, in a sermon delivered on this'remarkable occasion, represents the distinction between Jews and Gentiles as being now abolished by God, and exhibits Christ crucified, and now exalted, as the
iMessiah foretold by the prophets, and the Saviour of the world, 34-43. (5,) The Holy Ghost, in a miraculous manner,
descending upon Cornelius and his friends, they are baptized, 44-48.
A. A. 4045. THERE was a certain man in Ce- rion of the band called the Italian A. IM.4045.
A. D. 41.                                                                                  A. D. 41.
sarea, called Cornelius, a centu- band,
NOTES ON CHAPTER X.                   and complete proselytes to Judaism. But God was
Verses 1, 2. There was a certain man in Cesa- now determined to open a way for the publication
rea-That is, Cesarea of Palestine, (of which see  of it to the uncircumcised Gentiles, and to admit
note on chap. viii. 40,) where Philip had been and  them  into his church by baptism, on the terms of
preached before, and where, therefore, the doctrine  true repentance and faith in Christ, without obliging
of salvation by faith in Christ was not quite unknown. them to be circumcised, or proselyted to the Jewish
It had lbeen preached, however, by him, as it was religion. This remarkable change in the economy
now at Jerusalem and elsewhere, only to the Jews, of divine grace toward mankind; this discovery of
Samaritans, and such Gentiles as were circumcised,  the gospel to the Gentiles; and the bringing of them,
748                                                                  a




Cornelius directed by an angel         CHAPTER X.                    to send to Joppa for Peter.
A. M. 4045. 2 a A  devout man, and one that and said, What is it, Lord?  And he A. M. 4045.
-D. 4   b feared God with all his house, which  said unto him, Thy prayers and &tine
gave much alms to the people, and prayed to  alms are come up for a memorial before God.
God alway.                                       5 And now send men to Joppa, and call for
3 c He saw  in a vision evidently, about the  one Simon, whose surname is Peter:
ninth hour of the day, an angel of God com-   6 He lodgeth with one d Simon a tanner,
ing in to him, and saying unto him, Cornelius. whose house is by the sea-side: e he shall tell
4 And when he looked on him, he was afraid, thee what thou oughtest to do.
a Verse 22; Chap. viii. 2; xxii. 12. —b Verse 35.  c Verse 30; Chap. xi. 13.-d Chap. ix. 43.-e Ohap. xi. 14.
who had been strangers andforeigners, to be fel- engaged in secret devotion; in a vision —Not in a
lowv-citizens with the saints and of the household of trance, like Peter; evidently —4avep~,) manifestly
God, without laying them under any obligation of and plainly, so as to leave him, though not accusobserving the ceremonial law, was such a mystery  tomed to things of this kind, no room to suspect any
to the apostles themselves, and such a surprise, (Eph. imposition; about the ninth hour —That is, about
iii. 3, 6.) that it concerns us carefully to observe all three in the afternoon, which, being the hour of eventhe circumstances of the beginning of this great ing sacrifice, was chosen by him as a proper season
work, this part of the mystery of godliness, Christ for his devotion; an angel of God —Known to be
preached to the Gentiles, and believed on in the  such by the brightness of his countenance and the
world, 1Tim. iii. 16. No doubt, before this time, manner of his coming in to him: and saying, Cornesome Gentiles had occasionally entered into the  lius-Calling him by his name, to intimate the parsynagogues of the Jews, which Christ and his apos- ticular notice God took of him. And when he looked
ties continually visited, and had heard the gospel on him-A7revtaar avrco havingfxed his eyes o him.;
preached by them; but the gospel had not yet been  he was afraid-And no wonder, for the wisest and
designedly preached to the uncircumcised Gentiles, best of men have been struck with fear upon the
nor had any of them been baptized; the person here  appearance of any extraordinary messenger from
mentioned was the first. Of the conversion of this heaven; and said, What is it, Lord?-As if he had
man, the first-fruits of the Gentiles in the Christian  said, What can this mean? for the words seem to
Church, we are here presented with a most interest- be a sudden exclamation, and prayer to God to preoing and edifying account. We are informed that serve him, and let him know what was the desig-,
before his conversion, although a Roman soldier, (a  of so astonishing an appearance. And he (the angel:
centurion, or commander of one hundred men, in  said, Thy prayers, and thine alms-With which
what was called the Italian band, or cohort, the  they have been attended; havse come up for a memosoldiers composing it, it seems, being Italians,) and  rial before God-Far more pleasing to him than the
although an uncircumcised heathen, he was a de- most fragrant incense. And dare any man say, then,
vout man-A man of realpiety, as evae6vc, the expres- that these were only splendid sins? or that they
sion here used, signifies; one that feared God-Who  were an abomination before God?  And yet it is
believed in the one living and true God, the Creator certain, in the Christian sense, Cornelius was then
of heaven and earth, reverenced his glory and au- an unbeliever. He had not then faith in Christ. So
thority, and had a dread of offending him by sin. certain it is, that every one who seeks faith in Christ,
Yea, he feared him with all his house-Had not an  should seek it in prayer and doing good to all men.
idolater or profane person -in his family; but took  And now —Adds the angel, since God is about to
care that not himself only, but all his, should serve  give thee a very singular proof of his love, by disthe Lord. He was also a very charitable man, one  covering things to thee which it is of the highest
who gave much alms to the people-Namely, the  importance thou shouldst know; send, thereforei to
people of the Jews, notwithstanding the singularities.Joppa, and call for one Simon,  c.; he shall t;
of their religion. Though he was a Gentile, he was thee what thou oughtest to do-Two things he
ready to contribute to the relief of any one that was are remarkable, and worthy of particular attention:
a real object of charity, whatever his religious sen- 1st, Cornelius is influenced continually by the fear
timents or mode of worship might be. Add to this, of God; from that principle he prays and gives
he spent much time in prayer; yea, he prayed to  alms; is religious himself, and maintains religion in
God alway-Living continually in the spirit of pray- his family. And all this he does in such a manner
er; and having, and constantly observing, stated  as to be accepted of God therein. Nevertheless, it is
times for prayer in private and in his family, esteem- now necessary he should do something further;
ing it an important part of his daily business and  he must embrace the Christian religion, God having
pleasure to employ himself in such sacred exercises. now established it among men. Not, he might do
Observe, reader, wherever the fear of God rules this if he pleased, and it would be an improvement
in the heart it will show itself in works both of piety  of his religion; but, he must do it, his doing it is inand charity; both equally necessary, and neither of dispensably necessary to his acceptance with God
which will excuse our neglecting the other.     for the future. He that had believed the promise
Verses 3-6. He saw-At a time, it seems, when  of the Messiah, must now believe the performnanc
a                                                              7493




Peter is instructed by a vision,        THE ACTS.                  and by a voicefrom heaven.
A. M. 4045.  7 And when the angel which spake  journey, and drew nigh unto the city, A. M. 4045
A. D. 41.                                                                            A. D. 41.
unto*Cornelius was departed, he called  f Peter went up upon the house-top to
two of his household servants, and a devout sol- pray, about the sixth hour:
dier of them that waited on him continually;     10 And he became very hungry, and would
S And when he had declared all these things  have eaten: but while they made ready, he
unto them, he sent them to Joppa.              fell into a trance,
9 AT On the morrow, as they went on their  11 And g saw heaven opened, and a certain
f Chap. xi. 5, &c.                         g Chap. vii. 56; Rev. xix. 11.
of that prdmise. Now God having given a further the manner they had happened, of which he inrecord concerning his Son than what had been given  formed them, because Peter's coming was a matter
in the Old Testament prophecies, he requires men  in which they also were concerned, having souls
to receive that record when it is brought to them; to save as well as he. He sent them to Joppa-That
and unless they do so, neither their prayers nor their very evening. Thus, on Cornelius's part, all things
alms can any longer come up for a memorial before  are disposed toward his receiving the gospel; and
him. Prayers and alms are indeed still accepted  the same providence, at the same time, disposes all
from those that believe in God and fear him, if they  things on Peter's part toward his coming to pubhave not an opportunity of knowing more. But lish it.
with those to whom the gospel is preached, it is ne-   Ver. 9, 10. On the mnorrow, as they went-For they
cessary, in order to the acceptance of their persons, set out too late to reach the place that night; Peter
prayers, and alms, that they should believe that went up upon the house-top to pray-It has often
Jesus is the Christ, and should confide in him alone been observed, in the course of these notes, that
for acceptance. 2d, Though Cornelius has now an  the houses in Judea had flat roofs, on which people
angel from heaven talking to him, yet he must not walked for the sake of taking the air, and where they
receive the gospel of Christ from this angel, nor be. conversed, meditated, and prayed. About the sixth
told by him what he ought to do, but must send for hour-Besides the two stated hours of prayer, at
Peter to inform him. As the former observation  the time of the morning and evening sacrifice the
puts a remarkable honour upon the gospel, so doth  more devout among the Jews were used to set apart
this upon the gospel ministry. It was not to angels, a third, and to retire for prayer at noon. Thus
but to saints, persons compassed about with infir- David, (Psa. Iv. 17,) Evening and morning and at
mity, that this grace was given, to preach among  noon will I pray. And Daniel also kneeled upon
the Gentiles the unsearchable riches of Christ, that his knees three times a day and prayed. Whether
the excellence of the power might be of God, and the  Peter was induced by this, or by some other reason,
dignity of Christ's institution supported. And as it to retire for prayer at this time, it seems at least to
*was an honour to the apostle, that he must preach  have been customary, in the first ages of the Christhat which an angel might not, so it was a further tian Church, to offer up their daily prayers at the
honour, that an angel was despatched from heaven on  third, the sixth, and the ninth hour. And he became
purpose to orderhim to be sent for. Observe, read- very hungry-At the usual meal-time; or rather, his
er,to bring a faithful minister and a willing people hunger now was supernatural, to prepare him for
together, is a work worthy of an angel, and what, the trance and vision here mentioned; for the
therefore, the greatest of men should be glad to be symbols in these extraordinary discoveries were
employed in.                                    generally suited to the state of the natural faculties.
Verses 7, 8. When the angel was departed, he And he would have eaten-Greek, nXEr yevcao-ial,
called, &c.-He was obedient to the heavenly  would have taken some refreshment; but while they
vision, without dispute or delay, and sent forthwith  made ready, hefell into a trance-Or ecstasy, as the
to Joppa to fetch Peter to him. Had he himself  word, esgaatct signifies; namely, such a rapture of
qir been concerned, he might have gone to Joppa  mind as gives the person who falls into it a look of
t"Peter; but he had a family, and kinsmen and  astonishment, and renders him  insensible of the
friends, (verse 24,) a little congregation of them, that external objects around him, while, in the mean
could not go with him, and therefore he sends for time, his imagination is agitated in an extraordinary
Peter. And to show him the greater respect, he sends manner with some striking scenes which pass before
two of his household servants-All of whom feared  it, and take up all his attention. In this ecstasy of
God; (verse 2;) and a devout soldier that waited on  Peter, a very remarkable and instructive vision was
him continually-Always attended his person. How  presented to him, by which the Lord prepared him
many such attendants have our modern officers?  for the service to which he was immediately to be
A devout soldier would now be looked upon by many  called; but to which, without some such discovery
as little better than a deserter from his colours. of the divine will as was now made to him, he would
Observe, a devout centurion had devout soldiers; have had an insuperable objection.
a little devotion, indeed, commonly goes a great   Verses 11-14. And saw heaven opened —While
way with soldiers; but there would be more of it in  he lay in a trance, the heaven appeared to be opened
them, if there were more of it in their commanders. above him, to signify the opening of a mystery that
And  when he haddeclared all these things —Just in  had been hid. And a certain vessel-Or utensil;
750                                                             a




Peter is instructed by a vision,       CHAPTER X.                  and by a voice from heaven.
A. M. 4045. vessel descending unto him, as it had   16 This was done thrice: and the A. M. 4045.
A.D. 41.                                                                              A. D. 41.
been a great sheet knit at the four vessel was received up again into
corners, and let down to the earth:             heaven.
12 Wherein were all manner of four-footed   17 ~ Now, while Peter doubted in himself
beasts of the earth, and wild beasts, and creep- what this vision which  he had seen should
ing things, and fowls of the air.               mean, behold, the men which were sent from
13 And there came a voice to him, Rise, Cornelius had made inquiry for Simon's house,
Peter; kill, and eat.                           and stood before the gate,
14 But Peter said, Not so, Lord; h for I have   18 And called, and asked whether Simon,
never eaten any thing that is common or un- which  was surnamed  Peter, were  lodged
clean.                                          there.
15 And the voice spake unto him again the   19 While Peter thought on the vision, k the
second time, i What God hath cleansed, that Spirit said unto him, Behold, three men seek
call not thou common.                           thee.
hLeviticus xi. 4; xx. 25; Deuteronomy xiv. 3, 7; Ezra  iMatt. xv. 11; Verse 28; Rom. xiv. 14, 17, 20; I Cor. x. 25;
iv. 14.                            1 Tim. iv. 4; Tit. i. 15.-k Chap. xi. 12.
(for the word aIceUvo, here used, extends to all sorts as an argument with ourselves to continue to abstain
of instruments, and every part of household fur- from all appearance of evil.
niture, of which see on chap. ix. 15;) descending    Verses 15, 16. And the voice spake the second
unto him as it had been a great sheet —Oovr v ptya2iv, time-When God commands a strange, or seemingly'
a great linen cloth, or wrapper, an emblem of the  improper thing, the first objection frequently finds
gospel, extending to all nations of men; knit-  pardon. But it ought not to be repeated. This
Ade6eIvov, tied; at thefour corners —Not all in one  doubt and delay of Peter, however, had several
knot, but each fastened, as it were, up to heaven; good effects. Hereby the will of God, on this imand let down to earth-To receive from all parts of portant point, was made more evident and inconthe world those that were willing to be admitted into  testable. And Peter also, having been so slow of
it.  Wherein were all manner of four-footed beasts I belief himself, could the more easily bear the doubt-The net of the gospel was to enclose persons of all ing of his brethren, chap. xi. 2. What God hath
countries, nations, and languages, without any dis- cleansed-By such a declaration of his will, in comtinction of Greek or Jew, or any disadvantage attach- manding thee to eat them; that call not thou coiming to barbarian or Scythian, Col. iii. 11. And there mon —But readily submit thyself to his directions,
came a voice, Rise, Peter, kill and eat-Of what acknowledging the power of the great Lawgiver to
thou seest, without any exception, or putting any  change his precepts as he shall see fit. This was
difference between clean and unclean; the Lord thus done thrice-To make the deeper impression on
showing him that he might now converse with Jews  Peter's mind. That is, the sheet was drawn up a
and Gentiles indifferently, and preach unto the latter, little way, and let down again a second time, and so
as well as unto the former, the word of life; and, at the third time, with the same call to him, Kill and,
the same time intimating, that the Jewish Christians  eat.'But whether Peter's refusal was repeated the
were, by the gospel, absolved from the ceremonial second and third time is not certain; we may suplaw, in which the distinction between clean and  pose it was not, since his objection had the first time
unclean meats made so considerable a part. But received such a satisfactory answer.
Peter said, Not so, Lord-I would rather continue    Verses 17, 18. Now while Peter doubted in himfasting a great while longer, than satisfy my hunger self —He did not doubt, that it was a heavenly vision;
on such terms; for I see only unclean animals here; all his doubt was concerning the meaning of it.
and I have never-From my childhood to this hour, Christ generally reveals his will to his people by
defiled my conscience by eating any thing common. degrees, and not all at once: he leaves them to doubt
or unclean-Hitherto I have kept my integrity in  a while, and to ruminate upon a matter, before he
this matter, and am determined still to keep it. makes it fully manifest to them. Behold, the men
Peter's words speak his resolution still to adhere to  sent from Cornelius-Being just come to the house;
God's law, though he has a counter command by a stood before the gate-And now Peter will learn
voice from heaven; for he knew not, at first, but the  the meaning of his vision. Thus frequently the
words, kill and eat, might be a command of trial, things which befall us from within and from without
whether he would abide by the sure word, the  at the same time, are a key to each other: and the
written law; and if so, his answer, Not so, Lord, had  things which so concur and agree together ought to
been very proper. Temptations to eat forbidden  be diligently attended to.
fruit must not be parleyed with, but peremptorily    Verses 19-22. While Peter thought on the vision
rejected. Reader, if God by his grace has preserved  -Was meditating on what he had seen and heard;
us from gross sill unto this day, we should use that the Spirit said unto him —God, by his Spirit, suga                                                              751




,Peter is directed by the Spirit       THE ACTS.                          to go to Cornelius.
A.M. 4045. 20'Arise therefore, and get thee   23  Then called he them  in and A. M. 4045.
A. D. 41.                                                                          A. D.- 41.
down, and go with them, doubting  lodged them.  And on the morrow -.
nothing: for I have sent them.                Peter went away with them, 0 and certain bre21 Then Peter went down to the men which  thren from Joppa accompanied him.
were sent unto him from Cornelius; and said,  24 And the morrow after they entered into
Behold, I am he whom ye seek: what is the  Cesarea.' And  Cornelius waited for them,
cause wherefore ye are come?                  and had called together his kinsmen and near
22 And they said, m Cornelius the centurion, friends.
a just man, and one that feareth God, and nof   25 ~ And as Peter was coming in, Cornelius
good report among all the nation of the Jews, met him, and fell down at his feet, and worwas warned from God by a holy angel to send  shipped him.
for thee into his house, and to hear words of   26 But Peter took him  up, saying, P Stand
thee.                                         up: I myself also am a man.
l Chapter xv. 7. -m Verses 1, 2, &c.-n Chapter ~Verse 45; Chap. xi. 12.  P Chap. xiv. 14, 15; Rev. xix.
xxii. 12.                                    10; xxii. 9.
gested to his mind, as manifestly as if he had whis- quarters. He lodged them, though they were Genpered in his ear, (as he spake to Samuel, I Sam. ix. tiles, to show how readily he complied with the de15;) Behold three men seek thee; arise therefore, sign of the vision, in eating'with Gentiles. And,
&c. —Delay not, but go down to these men, and go though they were two of them servants, and the
with them-The journey which they shall propose; other a common soldier, yet Peter thought it not
doubtizng nothing —Without any hesitation or scru- below him to take them into his house. And on the
pie on account of the messengers being Gentiles, morrow  went away with them-Not delaying to
and coming from one who is also a Gentile. For I obey the heavenly vision. And certain brethrenhave sent them —And have shown thee, that the  Namely, six in number, chap. xi. 12; accompanied
great ceremonial distinction between Jew and Gen- himn —Being probably desired by the apostle to go
tile, clean and unclean, is now to be abolished. And  with him, that they might be witnesses of what
when thou comest to compare their message with  happened, as this was an affair in which some diffiwhat thou hast now seen, thou wilt easily know the  culties might arise, and some censure be incurred
intent of this vision, and the use thou art to make  from the Jewish converts, and such as were not
of it for thine own direction. How gradually was apprized of his divine direction. How pleasing a
Peter prepared to receive this new admonition of mixture have we here, of prudence and humility!
the Spirit! Thus God is wont to lead on his children  Sufficient to " teach us, on all proper occasions, to
by degrees, always giving them light for the present express at once a becoming deference to our brehour. Then Peter went down to -the men-In- thren, and prudent caution in our own best intended
stantly, before any message from them could reach  actions; that even our good may not be evil spoken
him. And said-To them, while they continued at of when it lies in our power to prevent it." See
the door; Behold, I am he whom you seek —The  Doddridge, and Rom. xiv. 16. And on the morrow
person you inquire for; what is the cause where- after they entered into Cesarea-Though it is profore ye are come? —Peter, not perfectly knowiifg yet bable they travelled on foot, yet as Joppa was only
whither all this tended, makes the more exact in- about fifteen leagues distant from  Cesarea, they
quiry. And they said, Cornelius, &c. —Endeavour- might easily arrive there the day after that on which
ing to prevent any prejudice which Peter might they set out. And Cornelius waited for them-Not
have against Cornelius, on account of his being a engaging himself in any secular business during
Gentile, they inform him: 1st, That he was a just, that solemn time, but being altogether intent on this
or righteous, man. 2d, That he worshipped the thing. And he called together his kinsmen-His
true God, the God whom the Jews worshipped, and relations; and near friends —Those with whom he
not the false gods of the Gentiles. 3d, That he was was most intimate, and had the greatest love to.
of good report even among the Jews; was reputed  This, he thought, he could not better express, than
by them a pious and good man; so that it would be by giving them an opportunity to hear the word of
no disparagement to him to go to him. And, 4th, life, and to gain instruction for their souls. And,
tWhat lmiltat have been an irresistible argument with  probably, those here spoken of were accounted near
Peter, that he had been warned, by an angel to send  friends by Cornelius; because they were such as
for him to his house. When God's command is had forsaken all pagan idolatry, and were, with
evident, his true people do not hesitate to obey.  him, worshippers of the true and living bud.
Verses 23, 24. Then called he them in, and lodged   Verses 25-27. As Peter was coming in-Corneihem —Or, hospitably entertained them that night. lius, who had been expecting him, probably with
He did not bid them go to an inn, and refresh or re- some impatience, longing to know what that imTosei themselves at their own charge, but was him- portant doctrine was, which an angel had told him
self at the charge of entertaining them at his own  he should hear from him; met him, and Jell down?
752                                                            a




Cornelius relates his vision.         CHAPTER X.               God is no respecter o0 persons.
A. M. 4045. 27 And as he talked with him, he fasting until this hour; and atthe ninth A. M. 4045
A. D. 41. went in, and found many that were  hour I prayed in my house,and behold, A. D. 41.
come together.                                 s a man stood before me t in bright clothing,
28 And he said unto them, Ye know how   31 And said, Cornelius, u thy prayer is heard,
q that it is an unlawful thing for a man that x and thine alms are' had in remembrance in
is a Jew to keep company, or come unto one of the sight of God.
another nation; but r God hath showed me   32 Send therefore to Joppa, and call hither
that I should not call any man common or Simon, whose surname is Peter; he is lodged
unclean.                                       in the house of one Simon a tanner, by the
29 Therefore came I unto you without gain- sea-side: who, when he cometh, shall speak
saying, as soon as I was sent for: I ask  unto thee.
therefore for what intent ye have sent for me?   33 Immediately therefore I sent to thee; and
30 And Cornelius said, Four days ago I was thou hast well done that thou art come.  Now
q John iv. 9; xviii. 28; Chap. xi. 3; Gal. ii. 12, 14. -r Chap. xv. t Matt. xxviii. 3; Mark xvi. 5; Luke xxiv. 4.-u Verse 4, &c.;
8, 9; Eph. iii. 6.-   Chap. i. 10.               Dan. x. 12.-x Heb. vi. 10.
at his feet-Expressing thus his.reverence for one, ceived direction from God; came I unto you within so eminent a sense, the messenger of Heaven; out gainsaying-Or delay; as soon as ITwas sent
and worshipped him-Not with divine, but mere  for-Ready to prea'ch the same gospel to you that
civil worship: such as was usually paid to kings I preached to the Jews. I ask, therefore, for what
and princes, and others of high dignity, in the East. intent ye have sent for me-Although Peter in a
Having believed in the one living and true God, great measure knew this already, he puts Cornelius
and forsaken the idolatry of the Gentiles, he cer- on telling the story, both that his friends, and all
tainly could not offer divine or religious worship to  that were present, might be informed, and Cornelius
Peter: nor could he, as some have fancied, imagine  himself be more impressed by the narration; the
Peter to be an angel, considering how the angel had  repetition of which, even as we read it, gives a new
spoken of him. But his reverence for him as a di- dignity and spirit to Peter's succeeding discourse.
vine messenger, together with the custom which    Verses 30-33. And Cornelius said, Four days
prevailed in those countries, of expressing the  ago I was fasting-The first of these days he had
highest respect by prostration, might induce him to  the vision; the second, his messengers came to
fall down at his feet, and offer a homage, which  Joppa; on the third, Peter set out; and on the
Peter wisely and religiously declined accepting. fourth, came to Cesarea; until this hour-Cornelius
And as he, talked with him, he went in —They  does not intend to declare by this how long he had
went into the house talking together, probably of  fasted; but he tells him when he, being fasting, saw
the goodness of God manifested in so happily bring- the vision, which was four days before, at the same
ing them together, for they could not but see and  hour of the day. And at the ninth hour-An hour
acknowledge God in it. And found many that of solemn prayer, being the time of offering the'were come together-More than Peter expected, evening sacrifice, see chap. iii. 1. I prayed, and
which at once added solemnity to this service, and  behold a man stood before me —A man in appearafforded a greater opportunity of doing good.  ance, but an angel in reality, as in verse 3; in
Verses 28, 29. And he said, Ye know how it is an  bright clothing —Such as Christ's was, when he
unlawful thing, &c.-A thing not allowed by the was transfigured; and that of the two angels, who
Jews; for a man that is a Jew-A native Jew, as I appeared at his resurrection, Luke xxiv. 4; and at
am; to keep company with, or come unto one of his ascension, chap. i. 10; showing their relation to
another nation-A stranger, and an uncircumcised  the world of light. And said, Thy prayer is heard
Gentile. This was not made unlawful by the law  -Doubtless he had been praying for instruction
of God, but by the precepts of their wise men, how to worship and serve God in the most acceptwhich they looked upon to be no less obliging. able manner; and thy alms are had in rememThey did not indeed forbid them to converse with  brance in the sight of God-Who looks not merely
Gentiles, in the way of traffic or worldly business, on the octward gift, but on the inward affection
but to eat with them. With such scorn did the from which it proceeds, and the intention with
Jews look upon the Gentiles, who in their turn held  which it is offered. Send, therefore, to Joppa, &c.them in equal contempt, as appears by many pas- See note on verses 4-6. Immediately, therefore,
sages in the Latin poets. But now, saith Peter, I sent-As I was directed; and thou hast well done,
God hath showed me-By aremarkable vision; that that thou art come-To us, though we are Gentiles..
I should not call any man common or unclean — Observe, faithful ministers do well in going to those
Peter thought it necessary to inform them how he that are willing and desirous to receive instruction
came to change his mind in this matter, lest, being from them. Now, therefore, are we all here present
thought to have used lightness, his word should before God-The language this of every truly
have the less authority.  Therefore —Having re- Christian congregation; to hear all things that are
VOL. I.          ( 48 )                                          753              a




The apostles are witnesses of all which    THE ACTS.         Christ did, and of his resurrection
A. M. 4045. therefore are we all here present be- from Galilee, after the baptism which A. M. 4045.
A. D. 41.                                                                             A. D. 41.
fore God, to hear all things that are  John preached;
commanded thee of God.                           38 How  d God anointed Jesus of Nazareth
34 ~ Then Peter opened his mouth, and  with the Holy Ghost and with power: who
said, Y Of a truth I perceive that God is no re- went about doing good, and healing all that
specter of persons:'                            were oppressed of the devil; e for God was
35 But z in every nation, he that feareth him  with him.
and worketh  righteousness, is accepted with   39 And f we are witnesses of all things which
him.                                            he did, both in the land of the Jews, and in
36 The word which God sent unto the chil- Jerusalem; g whom  they slew and hanged on
dren of Israel, a preaching peace by Jesus a tree:
Christ: (b he is Lord of all:)                   40 Him  h God raised up the third day, and
37 That word, I say, ye know, which was showed him openly;
published throughout all Judea, and c began   41 iNot to all the people, but unto witnesses
Y Dent. x. 17; 2 Chron. xix. 7; Job xxxiv. 19; Rom. ii. 11; Gal. lvii. 19; Ephes. ii. 14, 16, 17; Col. i. 20.  b Matt. xxviii. 18;
ii. 6; Eph. vi. 9; Col. iii. 25; 1 Pet. i. 17.  * Easter Monday, Rom. x. 12; 1 Cor. xv. 27; Eph. i. 20, 22; 1 Pet. iii. 22; Rev.
and Whitsun Monday, epistle, verses 34 to 48.-z Chapter xv. xvii. 14; xix. 16.  c Luke iv. 14.- Luke iv. 18; Chap.
9; Romans ii. 13, 27; iii. 22, 29; x. 12, 13; 1 Corinthians xii. ii. 22; iv. 27; Heb. i. 9. —-e John iii. 2.-f Chapter ii. 32.
13; Galatians iii. 28; Ephesians ii. 13, 18; iii. 6. —a Isaiah  g Chap. v. 30.  h Ch. ii. 24. —i John xiv. 17, 22; Ch. xiii. 31.
commanded thee of God-To know and do whatso- be entirely ignorant of the facts attested by it, or of
ever he shall require of us. In this spirit ought the doctrine built thereon; both which, however, I
every one that would profit by the word of God, to  shall now more particularly explain and confirm to
attend upon it.                                 you: the facts and doctrine, I mean, published
Verses 34, 35. Then Peter opened his mouth-  throughout all Judea, and begun from GalileeAddressed himself to them, with a seriousness and  Taking their first rise there; after the baptism
solemnity answerable to so great an occasion; and  which John preached-Who went before that extrasaid, Of a truth Iperceive-More clearly than ever, ordinary Person to prepare his way, by calling sinfrom  such a concurrence of circumstances; that ners to repentance and amendment of life, and adGod is no respecter of persons-Is not partial in his mitting the penitent to the baptism of water; how God
love. The words mean, 1st, That he does not con- anointed Jesus-Particularly at his baptism, therefine his love to one nation; as the Jews were ready  by inaugurating him into his office; with the Holy
to suppose that he confined it to their nation. 2d, Ghost —With an extraordinary measure of his Holy
That he is loving to every man, and willeth that all Spirit; and with power-It is worthy of our remark,
men should be saved; but in every nation he that that frequently, when the Holy Ghost is mentioned,
feareth God, and worketh righteousness —ie that,  there is added a word particularly adapted to the
1st, Reverences God as infinitely great, glorious, present circumstance. So the deacons were to be
wise, mighty, holy, just, and good; the cause, end, persons fiJll of the Holy Ghost and wisdom, chap.
proprietor, and governor of all things: and, 2d, vi. 3. Barnabas was full of the Holy Ghost and
From this awful regard to him, not only avoids all faith, chap. xi. 24; the disciples were filled with
known evil, but endeavours, according to the best joy and with the Holy Ghost, chap. xiii. 52. And
light he has, to do all things well; is accepted of here, where his mighty works are mentioned, Christ
him-Through Christ, though he knows him not. himself is said to be anointed with the Holy Ghost
The assertion is express, and admits of no excep- and with power; for God was with him-He speaks
tion. He is in the favour of God, whether enjoying  sparingly here of the majesty of Christ, as considerhis written word and ordinances or not. Neverthe- ing the state of his hearers.
less, the addition of these is an unspeakable blessing    Verses 39-42. And we-His apostles, of whom I
to those who were before in some measure accept- have the honour and happiness to be one; are wited. Otherwise, God would never have sent an an- nesses of all things which he did-Having been
gel from heaven to direct Cornelius to Peter. See present when he did them; both in the land ~of the
note on verse 6.                                Jews-In all parts of Judea; and particularly in
Verse 36. The word-Message, or doctrine; which Jerusalem-Their capital city; -for we attended him
God sent unto the children of Israel —When he  in all the progress which he made, beholding with
sent his Son into the world; preaching-Proclaim- astonishment his miracles, and hearing with delight
ing by him, and his apostles and evangelists, peace his discourses; whom-Nevertheless, this unbeliev-Between God and man, whether Jew or Gentile; ing and ungrateful people were so far from receivby-Orthrough; Jesus Christ: heisLord ofall-Not ing with a becoming regard, that, in a most infaof the Jews only, but of the Gentiles also, and under mous manner, they slew and hanged him on a tree
that character will manifest the riches of his mercy  -Crucifying him, as if he had been the vilest of
unto all that call upon him, Rom. iii. 29, and x. 12; malefactors and slaves. Their crucifying Christ is
that wordl you know —In some degree; you cannot here spoken of, the rather, to show how justly the
754                                           (48*)              a




CWhile Peter preaches, the             CHAPTER X.           Holy Ghost descends on the hearers.
A. M. 4045. chosen before of God, even to us, k who   44 ~ While Peter yet spake these A.M. 4045.
A. D. 41.                                                                              A.D. 41.
-  did eat and drink with him after he  words, q the Holy Ghost fell on all
rose from the dead.                             them which heard the word.
42 And'he commanded us to preach unto   45 rAnd they of the circumcision which bethe people, and to testify m that it is he which  lieved were astonished, as many as came with
was ordained of God to be the Judge " of quick  Peter, s because that on the Gentiles also was
and dead.                                       poured out the gift of the Holy Ghost.
43 0To him  give all the prophets witness,  46  For  they'heard  them   speak  with
that through his name P whosoever believeth in  tongues, and magnify God.  Then answered
him shall receive remission of sins.            Peter,
k Luke xxiv. 30, 43; John xxi. 13.-1 Matt. xxviii. 19, 20; iv. 2; Chapter xxvi. 22.-p Chapter xv. 9; xxvi. 18; RoChap. i. 8. —m John v. 22, 27; Chap. xvii. 31.   n Rom. xiv. mans x. 11; Galatians iii. 22.-q Chapter iv. 31; viii. 159,19; 2 Cor. v. 10; 2 Tim. iv. 1; 1 Pet. iv. 5.-   oIsa. liii. 11; 17; xi. 15. —r Verse 23.  s Chapter xi. 18; Galatians
Jer. xxxi. 34; Dan. ix. 24; Mic. vii. 18; Zech. xiii. 1; Mal. iii. 14.
Jews were now to be abandoned of God, and that here declares the prophets, which he referred to, had
they had no cause to complain of their rejection and  attested, namely, that through his name-Through
the calling of the Gentiles, seeing that they had in  his mediation, grace, and Spirit; whosoever believsuch a manner rejected Christ. Him —This very  eth in him —With a living faith, whether he be Jew
same person, though so injuriously treated by men; or Gentile; shall receive remission of sins-Though
God raised up the third day-According to the  he had not before either feared God or wrought
repeated predictions of the prophets. Peter thus righteousness. This truth it would have been easy
preaches unto them the resurrection which imme- for the apostle to have proved, from several testimodiately followed his crucifixion, lest the Gentiles nies of the prophets, (had it been proper to do so to
should be deterred from believing in him, and should  that audience,) as will appear by comparing the pastake offence at the scandal of the cross. And show- sages referred to in the margin. We may further
ed him openly-Greek, Edwcev v avrov  cavy yrevea9at, observe here, that we do not read of Peter's workgave him to become manifest, namely, after his re- ing any miracle on this great occasion, in proof of
surrection; and evidently to appear. As if he had  the truth of his doctrine; as the preceding testisaid, That he rose is unquestionable, it having been  mony of the angel to Cornelius, and the descent of
evidenced in all the ways by which anythingcan be the Holy Spirit in his miraculous gifts, while he
proved. For Christ was seen, and heard, and felt was speaking to them, were sufficient proofs, both
by many after his resurrection; he appeared not of the truth of the gospel, and of Peter's being an
now indeed to all the people-As before his death; authorized interpreter of it.
but unto witnesses-Persons appointed to be wit-   Verses 44-46. While Peter yet spake-Or, was
nesses of this fact; chosen before of God —For this yet speaking; these words —Even before he had
purpose; even to us, who did eat and drink —And  finished, and without the imposition of his hands on
converse frequently and familiarly with him, after their heads; the Holy Ghost fell-On Cornelius, and
he arose from the dead-As we had done during  on all them which heard-Or,.were hearing; the
the time of his ministry; so that we can, and do, word-Thus were they consecrated to God, as the
with the greatest certainty, bear witness to the truth  first-fruits of the Gentiles: and thus did God give a
of these important matters. And he commanded us clear and satisfactory evidence, that he had accept-Gave it us in charge in a most solemn manner; to  ed them as well as the Jews. And they of the cirpreach unto the people-The glad tidings of salva- cumcision-The believing Jews; as many as came
tion, present and eternal; and to testify —Wherever  with Peter-On this important occasion; were
we come; that it is he-This very Jesus of Naza- astonished-At the fact; which, if they had not
reth; who is ordained of God to be the judge of seen it, would to them have appeared incredible;
quick and dead —That is, ofallmankind,whetherthey  that on the Gentiles also was poured out the gift of
be alive at his coming, or had died before it. This was the Holy Ghost-For they had supposed that they
declaring to them, in the strongest terms, how en- could not have even been admitted into the Christirely their happiness depended on a timely and hum- tian Church, much less have received such a blessble subjection to him, who was to be their final Judge. ing as the Holy Spirit in his gifts and graces, withVerse 43. To him give all the prophets witness-  out submitting to circumcision, and so subjecting
Speaking to heathen, he does not mention the  themselves to the observation of the whole Mosaic
name of any one prophet in particular; but, after law. But now they saw it incontestably proved,
having spoken of Christ's person, miracles, and re- that even those who were neither lnade converts to
surrection, contents himself with informing them, Judaism, nor circumcised, might be partakers with
in general terms, that there were many prophets in  them  in the highest privileges. For they heard
former ages who bore testimony to him, without them speak with tongues-Speak in divers languaentering into a particular enumeration of them, or ges, which they had never learned; and magnify
quoting their predictions: an observation which is  God-In such exalted sentiments and terms, as
also applicable to that particular truth which Peter abundantly proved that their thoughts as well as theic
a                                                              755




Peter is accused for                       THE ACTS.                      preaching to the Gentiles.
A. M. 4045.  47 Can any mal forbid water, that   48 u And he commanded them  to A. M. 4045.
A. M. 41.                                                                                  A.D. 471.
these should not be baptized, which  be baptized x in the name of the Lord.
have received the Holy Ghost t as well as we?  Then prayed they him to tarry certain days.
t Chap. xi. 17; xv. 8, 9; Rom. x. 12.            u 1 Cor. i. 17.  x Chap. ii. 38; viii. 16.
expressions, their minds as well as their tongues, that came with him  pretended to object any thing
were immediately under a divine influence.         against it, he commanded them to be baptized-ImVerses 47, 48. Can any man forbid water, that mediately; choosing to make use of the ministry of
these should not be baptized, &c.-Peter, yielding to  his brethren in performing that rite, rather than to
the force of evidence, however contrary to his for- do it with his own hands, that by this means the exmer prejudices, with great propriety asks this ques- pression of their consent might be the more explicit;
tion. He does not say, They have the baptism of in the name of the Lord-Which implies the Fathe Spirit, therefore they do not need baptism with  ther, who anointed him, and the Spirit, with which
water. But just the contrary: If theyhave received  he was anointed to his office. But as these Gentiles
the Spirit, then baptize them with water.  How  had before believed in God the Father, and could
easily is this question decided, if we will take the  not but now believe in the Holy Ghost, under whose
word of God for our guide! Either men have re- powerful influence they were at this very time,
ceived the Holy Ghost, or not. If they have not, there was the less need of taking notice, that they
Repent, saith God, and be baptized, and ye shall were baptized into the belief and profession of the
receive the gift of the Holy Ghost. If they have, if sacred Three; though doubtless the apostles genethey are already baptized with the Holy Ghost, then  rally administered the ordinance in that very form
awh  can forbid water?  As none of the brethren  which Christ himself had prescribed.
CHAPTER XI.
Here, (1,) Peter is accused by his Christian brethren at Jerusalem, for preaching to and baptizing the Gentiles, 1-5. (2,)
By a relation of the matter, he vindicates himself, and abundantly satisfies them, 6-18., (3,) The scattered preachers publish the gospel at Antioch, in Syria, and the neighbouring places, with great success, 19-21. (4,) Barnabas is sent
thither; who confirms the disciples, and afterward, finding Paul at Tarsus, brings him also to Antioch, where they conjointly help forward the good work, and where the disciples are first named Christians, 22-26. (5,) Agabus visits them,
and foretels a general famine, whereby the Syrian converts are induced to send relief to their poor brethren at Jerusalem,
27-30.
A. M. 4045. AND the apostles and brethren that lem, a they that were of the circum- A. M. 4045
A. D. 41.                                                                                 A. D. 41.
were in Judea, heard  that the  cision contended with hi,                    A. D. 41.
Gentiles had also received the word of God.         3 Saying, b Thou wentest in to men uncir2 And when Peter was come up to Jerusa-  cumcised, c and didst eat with them.
a Chap. x. 45; Gal. ii. 12.                      b Chap. x. 28.   c Gal. ii. 12.
NOTES ON CHAPTER XI.                   a veneration for the c6remony of circumcision, and
Verses 1-3. The apostles and brethren heard-  thought it to be of perpetual obligation; contended
To their great surprise; that the Gentiles had also  with him-About what he had done. There seems
received the word of God-That not only the Jews  to be no reason here to except any of the believing
who were dispersed in the Gentile countries, and the  Jews (unless, perhaps, the apostles) from this conGentiles who were proselyted to the Jewish reli- tention; for they were all zealous of the law, and
gion, but that the uncircumcised Gentiles also them- of their customs, and could not endure to hear that
selves, with whom  it had hitherto been thought any Jew should act contrary to them, chap xxi. 20,
unlawful to have any fellowship, had heard and re- 21; and Peter himself had been of that mind till he
ceived the gospel, and had even been baptized and  had received the vision, (see chap. x. 28,) and even
received into church communion, without being re- after the vision withdrew himself from the believing
quired to submit to circumcision and the observances  Gentiles for fear of the Jews, Gal. ii. 12; and they
of the Mosaic law; intelligence this which alarmed  of the dispersion preached to the Jews only, verse
them exceedingly, as they had not yet been made  19. We may observe here, also, that these Jewish
acquainted with the particular circumstances attend- believers had no idea of the supremacy, and much
ing the affair. And when Peter was come to Jeru- less of the infallibility, of Peter; for otherwise they
alem —From   Cesarea; they that were of the cir- would not have dared thus to rise up against him, or
czemcision —Those Jewish convertswho still retained to call his actions in question. See Whitby.
756                                                                  a




Rehearsing the matter,                CHAPTER XI.                      Peter justifies himsetf
A. M. 4045. 4 But Peter rehearsed the matter   11 And behold, immediately there A.M. 4045.
D. 41. from  the beginning, and expounded were three men already come unto
it d by order unto them, saying,              the house where I was, sent from Cesarea unto
5 " I was in the city of Joppa praying: and  me.
il a trance I saw a vision, A certain vessel de-  12 And f the Spirit bade me go with them,
scend, as it had been a great sheet, let down  nothing doubting.  Moreover, gthese six brefrom heaven by four corners; and it came even  thren accompanied me, and we entered into
to me:                                        the man's house:
6 Upon the which when I had fastened mine   13 h And he showed us how he had seen an
eyes, I considered, and saw four-footed beasts angel in his house, which stood and said unto
of the earth, and wild beasts, and creeping  him, Send men to Joppa, and call for Simon,
things, and fowls of the air.                  whose surname is Peter;
7 And I heard a voice saying unto me, Arise,  14 Who shall tell thee words, whereby thou
Peter; slay, and eat.                          and all thy house shall be saved.
8 But I said, Not so, Lord: for nothing cornm-   15 And as I began to speak, the Holy Ghost
mon or unclean hath at any time entered into  fell on them, i as on us at the beginning.
my mouth.                                       16 Then remembered I the word of the Lord,
9 But the voice answered me again from hea- how that he said, k John indeed baptized with
ven, What God hath cleansed, that call not water; but  ye shall be baptized with the Holy
thou common.                                   Ghost.
10 And this was done three times: and all  17 mForasmuch then as God gave them the
were drawn up again into heaven.              like gift as he did unto us, who believed on the
a Luke i. 3.-:e Chap. x. 9, &c.-f John xvi. 13; Chap. x. 19; k Matt. iii. 11; John i. 26, 33; Chap. i. 5; xix. 4.-1 Isa. xliv,
xv. 7.g- Chap. x. 23. —h Chap. x. 30.-  i Chap. ii. 4.  3; Joel ii. 28; iii. 18. —— m Chap. xv. 8, 9.
Verses 4-15. But Peter rehearsed-EET8e7ro, laid  right in going to Cornelius, not only by the comrn
open; the matterfrom the beginning —Of the vision  mand of God, but also by the event, the descent of
which he had seen, which was evidently designed to the Holy Ghost. And who are we, that we should
dispose him to such condescension, and gave them  withstand God?-Particularly by laying down rules
a full detail of all the particulars, with the exactest of Christian communion, which exclude any whom
truth and simplicity. So far was he from taking it he has admitted into the church of the firstborn, from
ill to be questioned, or desiring to be treated as infal- worshipping God together. O that all church golible. And he answers the more mildly, because it vernors would consider how bold a usurpation this is
related to a point which he had not readily believed  on the authority of the supreme Lord of the church!
himself. See these verses explained in the notes on~ O that the sin of thus withstanding God may not be
chap. x. 11-33, 44.                           laid to the charge of those who, perhaps with a good
Verses 16-18. Then remembered Ithe wordofthe  intention, but in an over-fon'dness for their own
Lord-This descent of the Holy Ghost on them, as forms, have done it, and are continually doing it!
on us at the beginning of our public ministry, was  When they heard these things, they held their peace
such an extraordinary occurrence, that I immedi- -Being thoroughly satisfied for the present, till the
ately called to mind, and could not but reflect on, controversy was renewed by some fierce zealots,
the word of the Lord, as then remarkably verified; chap. xv. 1-5; and glorified God-For so wonderhow  he said-Just before his ascension, (chap. ful a manifestation of his grace; saying, Then hath
i. 5,) Ye shall be baptized with the Holy Ghost God also to the Gentiles-The poor, ignorant, un-For this pouring forth of the Spirit upon them  circumcised, despised, idolatrous Gentiles; granted
appeared to be a wonderful accomplishment of repentance unto life-Has not only made them overthat prediction. Forasmuch then as God-The sove- tures of itbut has graciously wrought it in some of
reign dispenser of his own favours; gave them the their hearts. Here, it is plain, they speak of those
like gift as he did unto us who believed —That is, to whom this repentance was granted, as persons
because we believed, not because we were circum- who before, according to their apprehension, were
cised, was the Holy Ghost given to us. What was in a state of spiritual death; in which condition, it is
I that I should withstand-Greek, 6vvaro KItcovaat, probable, they had thought all uncircumcised perthat I should be able to prohibit, God —From con- sons to be: and, without doubt, they must mean to
ferring such a gift upon them; or should presume to include the idolatrousi Gentiles among the rest, as
oppose myself against his wise and gracious pleasure?  those who were most evidently and certainly so.
They had inquired only concerning his eating with  Observe, reader, true repentance is a change from
the Gentiles, but he satisfies them likewise concern- spiritual death to spiritual life, and leads to life evering his baptizing them; and shows that he had done lasting.
a.57




Consequences of the persecution         THE ACTS.                     that arose about Stephen.
A. M. 4045. Lord Jesus Christ, n what was I, that 22 [T X Then tidings of these things A. M. 4046.
A. D. 41. I could withstand God?               came unto the ears of the church  A.D. 42.
18 When they heard these things, they held  which was in Jerusalem: and they sent forth
their peace, and glorified God, saying, 0 Then  t Barnabas, that he should go as far as Antioch.
hath God also to the Gentiles granted repent-  23 Who, when he came, and had seen the
ance unto life.                                grace of God, was glad, and u exhorted them
19  [ P Nowtheywhich were scattered abroad  all, that with purpose of heart they would
upon the persecution that arose about Stephen, cleave unto the Lord.
travelled as far as Phenice, and Cyprus, and   24 For he was a good man, and x full of the
Antioch, preaching the word to none but unto  Holy Ghost, and of faith: Y and much people
the Jews only.                                  was added unto the Lord.
20 And some of them  were men of Cyprus   25  Then  departed  Barnabas to  A.D. 43.
and Cyrene, which when they were come to  z Tarsus, for to seek Saul:
Antioch, spake unto q the Grecians, preaching   26 And when he had found him, he brought
the Lord Jesus.                                 him unto Antioch. And it came to pass, that a
21 And  rthe hand of the Lord was with  whole year they assembled themselves'with
them: and a great number believed, and sturn- the church, and taught much people. And the
ed unto the Lord.                               disciples were called Christians first in Antioch.
n Chap. x. 47.-" Rom. x. 12, 13; xv. 9, 16. —P Chap. viii. 1.   t Chap. ix. 27.  u Chap. xiii. 43; xiv. 22. —x Chap. vi. 5.
qChap. vi. 1; ix. 29. —rLuke i. 66; Chap. ii. 47.-  sChap. y Verse 21; Chapter v. 14.    zChapter ix. 30.-' Or, in
ix. 35.-* St. Barnabas's Day, epistle, verse 22 to the end.  the church.
Verses 19-21. Now they which were scattered  the power of his Spirit; was with them —Crowning
abroad-Luke here resumes the thread of his narra- their pious labours with success; and a great numtion in the very words wherewith he broke it off, ber-Of the Gentiles, who were before idolaters, were
chap. viii. 4; travelled as far as Phenice-To the  so effectually enlightened and wrought upon by their
north; Cyprus-To the west; and Antioch-To the  discourses and miracles, that they believed in the
east; preaching the word to none but the Jews only  one living and true God, and in Jesus Christ whom he
-Not being at all apprehensive that the Gentiles had sent; andturneduntotheLord-Dedicated themwere to share the blessings of it. And some of them  selves to the service of God through him, with an
-Who bore a part in this work; were men of Cy- humble dependance on his merits and Spirit.
prus-The island so called; and of the province of   Verses 22-24. Then tidings of these things came
Cyrene in Africa; which when they Swere come to to the church at Jerusalem-And, as they had lately
Antioch-Then the capital of Syria, and, next to  seen a way opened for the conversion of the GenRome and Alexandria, the most considerable city of tiles, they received information of this further prothe empire; spake unto the Grecians-Here, instead  gress of the gospel with peculiar pleasure; and sent
of EZvtqLac, Hellenists, the Alexandrian manuscript, forth Barnabas to Antioch-That he might confirm
which is favoured by the Syriac, and some other the new converts in the faith into which they had
ancient versions, reads EAnTvag, Greeks; which read- been initiated: who, when he came —To the city, and
ing common sense would require us to adopt, even  had seen-Evident proofs of the grace of God conferif it were not supported by the authority of any  red upon them; was glad-Rejoiced in the good work
manuscript at all; for as the Hellenists were Jews, wrought among them; and exhorted them all thatthere would, in the common reading, be no opposi- Whatever circumstances of difficulty and suffering
tion between the conduct of these preachers and  might arise; they would, with purpose of heartthose mentioned in the preceding verse. " Here, With full determination and constancy; cleave unto
undoubtedly,we have the first account of the preach- the Lord-Adhere to his truth, cause, and people.
ing of the gospel to the idolatrous Gentiles: for it is For he was a good man-A man eminently pious
certain there is nothing in the word rendered Greeks, and benevolent; and full of the Holy Ghost and of
to limit it to those that were worshippers of the true faith —Largely endowed with the sanctifying graces
God, such as all those were to whom it had hitherto  and extraordinary gifts of the Divine Spirit; and
been preached; nor is there the least hint in the  zmuch people-Through his instrumentality; were
New Testament of the two different periods that some  added unto the Lord-Were converted unto God, and
speak of, in the first of which they suppose it was received into the church by baptism.
preached only to those called proselytes of the gate,   Verses 25, 26. Then departed Barnabas-Nameand in the second to those who were before idolaters. ly, after some abode at Antioch, perceiving, probably,
It is well known, that as the Greeks were the most that he wanted an assistant in his labours; to Tarcelebrated of the Gentile nations near Judea, the sus, to seek Saul-Whose departure thither was menJews called all the Gentiles by that general name." tioned, chap. ix. 30. And finding him there-Ac-Doddridge. And the hand of the Lord —That is, cording to his expectation, he gave him, it seems,
758                                                              a




Agabus foretels a famine,                CHAPTER XII.                          which came to pass.
A.M. 4047.  27 ~ * And in these days came apro-   29  Then the disciples, every man A. M. 4047,
A. D. 43.                                                                                 A. D. 43.
phets from Jerusalem unto Antioch.   according to his ability, determined to
28 And there stood up one of them  named  send C relief unto the brethren which dwelt in
b Agabus, and  signified  by the  Spirit that Judea.
there should  be great dearth throughout all  30 d Which also they did, and sent A. D. 44.
the world: which came to pass in the days of  it to the elders by the hands of BarClaudius Cesar.                                   nabas and Saul.
* St. James's Day, epistle, verse 27, ending chap. xii. verse 3, xii. 28; Eph. iv. 11.   b Chapter xxi. 10. -  c Rom. xv. 26;
at Then were._ a Chap. ii. 17; xiii. 1; xv. 32; xxi. 9; 1 Cor. 1 Cor. xvi. 1; 2 Cor. ix. 1.-d Chap. xii. 25.
such an account of the state of things at Antioch, and  vants to Alexandria, to buy a great quantity of corn;
such a view of the extensive usefulness which ap- and others of them to Cyprus, to buy a cargo of
peared to present itself there, that he prevailed with  dried fish, which she distributed to those who were
him to accompany him at his return to that populous  in want." And in cap. 5, Josephus further observes,
and celebrated city. Probably he judged, that since  that this famine took place when Tiberius Alexanhe was by country a Greek, though by descent a  der succeeded Cuspius Fadus as procurator.
Hebrew of the Hebrews, he would be peculiarly fit to    Verses 29, 30. Then the disciples-Foreseeing the
assist him in his great work, especially considering, distress they would otherwise be in, on account of
on the one hand, his accomplishments as a scholar, that famine; determined to send reliefunto the brethand, on the other, his extraordinary conversion and  ren in' Judea —KaDOS'ivropelro rtg, according as each
eminent piety and zeal. And, continuing there a  wras prospered, or, according to the abundance which
whole year, they taught much people-Instructed  each had; these disciples being, doubtless, some in
them in the doctrines, privileges, and duties of Chris- more plentiful circumstances than others. " This
tianity. And the disciples were called Christians  their determination was extremely proper; for the
first at Antioch-A title that was really an honour churches of Judea being more exposed than other
to them, and by which, from this time, they were  churches to persecution, and the rapacity of the Rogenerally denominated, being before termed Naza-.  man officers, and to those outrages which the popurenes and Galileans.                              lace, under weak and corrupt governments, commit
Verses 27, 28. In these days-While Barnabas and  upon the objects of their hatred, the brethren in JuSaul were at Antioch; came prophets thither from  dea could not have supported this dearth, if they had
Jerusalem-Persons who were divinely inspired to  not been assisted from abroad."-Macknight. These
forete] future events.  And there stood up —In the  disciples, therefore, at Antioch, having made colleccongregation; one of them named Agabus, and sig- tions for them, sent the money, not to the apostles,
nified-By the immediate direction of the Spirit; (for they had now given up the management of the
that there should be a great dearth-Or famine;  funds of the church in Jerusalem to others,) but to
throughout all the world-The expression generally  the elders-Or rulers of that church, chosen, perhaps,
signifies all the Roman empire; but here many  out of the one hundred and twenty, on whom the
learned men suppose it only denotes the land of Ju- Holy Ghost fell at first. And these were to deliver
dea, which is its meaning in several other places; it to the deacons, or otherwise to make distribution
Which came to pass in the days of Claudius Cesar thereof to the brethren, according to their need. By
-The Roman emperor then reigning. It began, it sending this seasonable gift to the brethren in Judea,
seems, in the fourth, but raged chiefly in the fifth  the disciples at Antioch, among whom were many
and sixth years of his reign. It is mentioned by  Gentile proselytes, gave proof of the reality of their
Josephus, (Antiq., xx. 2,) who speaks of it as "a  conversion, and did what they could to conciliate the
very great famine, in which many died for want of  good-will of the Jewish believers. And this mark
food." " Then Helena, queen of Adiabene, who had  of their regard seems to have been well received by
embraced the Jewish religion sent some of her ser- them.
CHAPTER XII.
Here, (1,) Herod, having slain James, seizes Peter and commits him to prison, 1-4. (2,) Prayer is made without ceasing
by the church for him, and in answer thereto he is delivered by an angel, to the no small perplexity of his persecutors,
5-19. (3,) Herod, in the midst of his pride and pomp, is struck by an angel, and dies miserably, 20-23. (4,) After hia
4eath the gospel has great success, and Paul and Barnabas return to Antioch, 24, 25.
a                                                                  7b5




Herod murders James,                      THE ACTS.                          and imprisons Peter
A. M. 4048. NOW   about that time, Herod the  quaternions of soldiers to keep hi-lm; A. M. I.048.
king, Istretched forth his hands  intending after Easter to bring him   A.
to vex certain of the church.                     forth to the people.
2 And he killed James a the brother of John   5 Peter therefore was kept in  prison: but
with the sword.                                   2prayer was made  without ceasing  of the
3 And because he saw it pleased the Jews, he  church unto God for him.
proceeded  further to take Peter also.  Then   6 And when Herod would have brought him
were b the days of unleavened bread.              forth, the same night Peter was sleeping be4 And c when he had apprehended hirn, he  tween two soldiers, bound with two chains;
put him  in prison, and delivered him to four and the keepers before the door kept the prison.
* St. Peter's Day, epistle, verse 1 to verse 12..1 Or, began. c John xxi. 18.  2 Or, instant and earnest prayer was made,
aMatt. iv. 21; xx. 23.  b Exod. xii. 14, 15; xxiii. 15.  2 Cor. i. 11; Eph. vi. 18; 1 Thess. v. 17.
NOTES ON CHAPTER XII.                  the door of the prison; intending after Easter-Or,
Verses 1, 2. Nobw about that time-When Saul and  rather, after the passover, as /eUa Tro Oraaxa signifies,
Barnabas were preparing to set out to Jerusalem, to  and ought, doubtless, to have been translated; (the
carry thither what had been collected by the Chris- name Easter not being in use till many centuries
tians at Antioch; Herod stretched forth his hands to  after this book was written;) to bring him forth to
vex certain of the church-So wisely did God mix  the people-To be made a spectacle to them, as his
rest and persecution, in due time and measure suc- Master, Jesus, had been on the first day of unleavenceeding each other. This was Herod Agrippa, as ed bread; for confining him was not all that Herod
the Syriac version expressly names him, the former designed. His intention was, after the paschal lamb
being his Syrian, and the latter his Roman name. He  was eaten, and the seven days' festival quite finished,
was the grandson of Herod the Great, nephew to  to gratify the people by putting him to death, and
Herod Antipas, who beheaded John the Baptist, bro- that publicly. For, notwithstanding their zeal about
ther to Herodias, and father to that Agrippa before  rituals, they would submit to be concerned in the
whom St. Paul. afterward made his defence. Cali- vilest immoralities, and most horrid cruelties, exergula made him king of the tetrarchy of his uncle  cised on the servants of God.
Philip, to which he afterward added the territories   Verses 5, 6. Peter therefore-Till the dayofhis exeof Antipas. Claudius made him also king of Judea, cution came; was kept in prison-Under the contiand added thereto the dominions of Lysanias. And  nual guard of the fore-mentioned soldiers. But prayer
he killed James the brother of John-Thus was the  without ceasing-(The original expression, rpoaevv7i
prediction of our Lord fulfilled, that James should  eiV7ElV, signifies, earnest and importunate, as well
drink of his cup, (Matt. xx. 23,) and thus one of the  as continual prayer;) was made of the church for him
brothers went to God the first, the other the last of -That is, for his deliverance, yet when their prayer
the apostles. It is a just observation of a judicious  was answered, they could scarce believe it, verse 15.
writer, that " this early execution of one of the apos- But why had they not prayed for James's delivertles, after our Lord's death, would illustrate the cou- ance also? Doubtless because he was put to death as
rage of the rest in still going on with their ministry, soon as apprehended. And when Herod would have
as it would evidently show, that even all their mira- brought him forth-For execution; the same night
culous powers did not secure them from dying by  -That is, the night before he had designed to do it;
the sword of their enemies."                      Peter was sleeping-Easy and void of fear; between
Verses 3, 4. And because he saw it pleased the  two soldiers, bound with two chains-It is well
Jews —Whose favour he laboured by all possible  known that this way of securing prisoners of consemeans to conciliate; he proceeded to take Peter also-  quence was practised among the Romans, as Grotius
Renowned as he was for such a variety of miracles  has'shown in his note on chap. xxviii. 16. One end
wrought by him at Jerusalem. According to Jose- of one chain was fastened to Peter's right hand, and
phus, (Antiq., xix. 7,) this Herod " was a great zea- the other end to the left arm of one of the soldiers;
lot for the Mosaic law, dwelt much at Jerusalem, the other chain was, in like manner, fastened to Peand gladly embraced all opportunities of obliging the  ter's left arm, and to the soldier's right arm; so that,
Jews, as his grandfather Herod did of pleasing  humanly speaking, it was impossible he should have
strangers;" a character well suiting what Luke here  risen without immediately awaking them. And the
says of him.  Then were the days of unleavened  keepers before the door-The other two guards, then
bread-When the Jews came together to Jerusalem  on duty, stood sentry before the prison doors, that
from all parts, to celebrate the passover. And he put there might be no attempt of any kind made to reshim in prison-And, for the greater security of so  cue him. So that he was sufficiently secured, to all
noted a person, he delivered him to four quater- human appearance. It is likely the Jews rememnions of soldiers-That is, to sixteen, each party  bered how all the apostles had escaped, when they
consisting of four, who were to watch him day and  had formerly put them in prison; and, perhaps, they
night by turns, four at a time; two of them being  suspected the fidelity of the guards. It was, therechained to him, and two of them watching before  fore, inost probably at their request that such a num760                                                                  a




Peter delivered out of                CHAPTER X11.                         prison by an angel.
A. M.4048.  7 And behold, dthe angel of the  passed on through one street; and A. M. 4C48
A. D. 44,                                                                             A. D. 44.
Lord came upon hint, and a light forthwith the angel departedfiromhim.
shined in the prison; and he smote Peter on   11 And when Peter was come to himself, he
the side, and raised him  up, saying, Arise up  said, Now I know of a surety, that h the Lord
quickly. And his chains fell off fi'om his hands. hath sent his angel, and ihath delivered me
S And the angel said unto him, Gird thyself, out of the hand of Herod, and from  all the
and bind on thy sandals: and so he did. And  expectation of the people of the Jews.
he saith unto him, Cast thy  garment about   12 And when he had considered the thing,
thee, and follow me.                            k he came to the house of Mary the mother of
9 And he went out, and followed him, and I John, whose surname was Mark; where many
e wist not that it was true which was done by  were gathered together, m praying.
the angel; but thought f he saw a vision.        13 And as Peter knocked at the door of the
10 When they were past the first and the  gate, a damsel came  3to hearken, named
second ward, they came unto the iron gate that Rhoda.
leadeth unto the city; g which opened to them    14 And when she knew  Peter's voice, she
of his own accord: and they went out, and  opened not the gate for gladness, but ran in,
d Chap. v. 19.  e Psa. cxxvi. 1.-f Chap. x. 3, 17; xi. 5.   i Job v. 19; Psa. xxxiii. 18, 19; xxxiv. 22; xli. 2; xcvii. 10;
g Chap. xvi. 26.-h Psa. xxxiv. 7; Dan. iii. 28; vi. 22; Heb. 2 Cor. i. 10; 2 Pet. ii. 9.  k Chap. iv. 23.  1 Chap. xv. 37.
i. 14.                                          m Verse 5.  3 Or, to ask who was there.
ber of soldiers were appointed to guard Peter. But tions, but real facts; and when he saw where he
though the persecutors thus showed themselves skil- was; he said, Now know I of a surety, that the
fulin taking measures to destroy, they soon found, by  Lord-In whose cause I was upon the point of sufexperience,that nodevice can avail against any whom  fering; hath sent his angel, and delivered qmeGod is determined to preserve.                  As he formerly did, chap. v. 19. I know that my
Verses 7-10. And behold, the angel of the Lord  deliverance is real and effectual; out qf the hand of
carme upon himn-Greek, erre71, stood over him; and  Herod —Who not only intended my destruction, but
a light shined in the prison-Ev ro otLeCvaer, in the thought he had taken effectual measures assuredly
house, the whole house in which he was confined; to accomplish it; and from all the expectation of
and he smote-Greek, sararar, having smote, Peter the people of the Jews-Who, notwithstanding the
on the side-He awoke him; saying, Arise up  many beneficial miracles I have wrought among
quickly. And, in that moment, his chains-With  them, were thirsting for my blood, and waiting imwhich his right arm was bound to one of the sol- patiently to see me executed. And wchen he had
diers, and his left to the other,fell off-The soldiers, considered the thing-How  imminent his danger
in the mean time, being by a miraculous power was, and how great his deliverance, and now what
kept so fast asleep, that they were not at all alarmed  was best to be done;.he camne to the house of MlIary
by the noise of their fall. And the angel said, Gird  -A  friend's house, which, it is likely, was near,
thyself; &c.-Probably Peter had put off his girdle, and where many, even then, though it was midsandals, and upper garment before he lay down to  night; were gathered together, praying —Doubtless,
sleep. And he went out-Of the prison, as he was for his deliverance; God thus answering them while
guided by the angel, meeting with no opposition in  they were yet speaking, and bringing him, for whom
his.way; and Rwist not-That what appeared to him  they were so much concerned, to the very house
to be done was real, but supposed that he was in a in which they were assembled, praying for his redream, or saw a vision.  When they were past the lease. And as Peter knocked at the door of the
first and second ward-At each of which, doubt- gate —Of an outer gate at some distance from the
less, was a guard of soldiers, who, however, were  house, designing, it seems, to awaken them out of
all asleep; they came unto the iron gate leading  sleep; it damsel came to hearken-Whether any
into the city-W-hich, though a heavy gate, and  one knocked, and if so, not to open the door till she
very strongly fastened, yet was no hinderance in  knew who was there, a friend or foe, and what his
their way; but opened of its own accord-Without business was at that unseasonable time of the night.
Peter or the angel touching it. And they passed  This damsel was probably a Christian, and even of
on through one street-That Peter might know  some note in the church, as her name is mentioned,
which way to go. And forthwith the angel-Hav- and more zealously affected toward the cause of
ing done all that was requisite for his deliverance, Christ than the generality of her age. And when
and set him at full liberty; departed from him-  she kne'w Peter's voice-Having probably often
Peter being himself sufficient for what remained to  heard him pray, preach, and discourse; she opened
be done.                                        not the gate for gladness-Through surprise and
Verses 11-15. When Peter was come to himself-  an ecstasy of joy. Thus, sometimes, in a transport
And perceived that the extraordinary things which  of affection toward our friends, we do, what is unhad been shown him were not visionary representa- kind to them; but ran in —Instantly, to thile coma                                                              761




Peter restored                          THE ACTS.                               to his friends.
A. M. 4048. and told how Peter stood before the  son. And he said, Go showthesethings A. M. 4048.
A. D. 44.                                                                             A.D. 44.
gate.                                 unto James, and to the brethren. And
15 And they said unto her, Thou art mad. he departed, and went into another place.
But she constantly affirmed that it was even   18 Now  as soon as it was day, there was no
so.  Then said they, n It is his angel.         small stir among the soldiers, what was become
16 But Peter continued knocking. And when  of Peter.
they had opened the door, and saw him, they   19 And when Herod had sought for him, and
were astonished.                                found him  not, he examined the keepers, and
17 But he obeckoning unto them  with the  commanded that they should be put to death.
hand to hold their peace, declared unto them   And he went down from Judea to Cesarea, and
how the Lord had brought him out of the pri- there abode.
nGen. xlviii. 16; Matt. xviii. 10.             o Chap. xiii. 16; xix. 33; xxi. 40.
pany that were assembled in the house; and told  God for this great deliverance, and consider it as
that Peter stood before the gate-As she certainly  laying a further obligation upon them to serve him
believed, though she had not had courage or pre- with still greater zeal and fidelity. And he departed
sence of mind to open the gate. And they said, thence to another place —Where he might be betThou art mad-Surely thou art out of thy senses, ter concealed till the rage of persecution was
to imagine so incredible and impossible a thing, for abated.
Peter is undoubtedly in prison, strongly guarded.   Verses 18, 19. As soon as it awas day-And they
But she constantly affirmed that it was even so-  found their prisoner escaped; there was no small
Persisted in it, that she was sure she had heard his stir [Greek, rapapof 8s oxtyoc, not a little tumult, or
voice. Then said they, It is his angel —His guar- confusion] among the soldiers, what was become
dian angel, who has assumed his form, and imitates of Peter-Who was gone, and nobody knew how
his voice, to bring us some tidings of him. It was or which way. For the guards, awaking out of
a common opinion among the Jews, that every man  their sound sleep, could none of them give any achad his particular guardian angel, who frequently  count of what had passed, and were ready to susassumed both his shape and voice: and Philo speaks pect or accuse each other of negligence or treachery,
of it as also a received notion among the Jews, that in giving the prisoner an opportunity to make his
the souls of good men deceased officiate as minis- escape. And indeed it was very fatal to them that
tering spirits. But these are points on which the  he had escaped; for, when Herod had soughtfor
Scriptures are silent. And whatever the notion of him-Wherever there was any probability of his
the Jews was concerning them, no argument can  being concealed; and found him not, he examined
be drawn from it, as to the truth of either of those  the keepers-As strictly as possible, or rather, quessuppositions.                                   tioned them in a judicial mnanner; and as he could
Verses 16, 17. But Peter ontinued knocking-   make nothing out by his inquiry, save that the priThough they delayed to open to him; and when-  soner was gone while they slept; and as he thought
At length, several of them, it seems, going out to- it by no means prudent to give any intimation that
gether; they had opened the door, and saw him — a miraculous interposition had taken place, in favour
That it really was he; they were astonished —Were  of a man whom he had devoted to destruction; he
filled with wonder and joy, as much as they were  commanded that they should be put to deathjust before with sorrow and fear concerning him. Greek, alraxoOvat, led away to execution, for their
But beckoning unto them (many of whom, being  negligence. He probably used this severity for anamazed, were talking together) to hold their peace  other reason also, namely, lest if any apprehension
-That they might hear him relate in what an ex- of a miraculous deliverance should prevail, (an aptraordinary manner he had been delivered; he de- prehension to which what had happened to all the
clared unto them how the Lord had-By the min- apostles some time before could not but give counistry of an angel; brought him out of prison.-And  tenance: see chap. v. 19,) Christianity should thereit is probable, that, having found them praying for by gain additional strength. Be this as it may, unhis deliverance, he did not part with them till he  doubtedly this seasonable interposition of Proviand they had solemnly given God thanks together dence in its favour, contributed greatly to its further
for so wonderfully answering their prayers. And  progress; as, it seems, it also, together with the
he said, Go show these things unto James-The  death of Herod, which took place soon after, put a
brother, or kinsman, of our Lord, and author of the  speedy end to this persecution. And he went down
epistle that bears his name. He appears to have  from  Judea to Cesarea —With shame, for not
been a person of considerable weight and import- having brought forth Peter, according to his proance, probably the chief overseer of the Christian  mise; and abode there-Till, in the midst of all his
societies of that province, and of the church in Je- pride and glory, the judgment of God overtook him,
rusalem in particular. And to the brethren —Namely, and avenged the death of James, and the intended
The other disciples, that they might join in praising  murder of Peter, in a most awful manner. Thus
762                                                               a




Herod makes a public oration,          CHAPTER XII.                  and is smitten by an angel.
A. M. 4048. 20 ~f And Herod 4was highly dis- the voice of a god, and not of a A. M. 4048,.
A. D. 44.                                                                            A. D. 44.
pleased with them of Tyre and Sidon. man.
But they came with one accord to him, and   23 And immediately the angel of the Lord
having made Blastus 5the king's chamber- q smote him, because r he gave not God the
lain their friend, desired peace, because P their glory: and he was eaten of worms, and gave
country was nourished by the king's coun- up the ghost.
try.                                             24 ~TBut sthewordof God grew and multiplied.
21 And upon a set day Herod, arrayed in   25 ~ And Barnabas and Saul returned from
royal apparel, sat upon his throne, and made  Jerusalem, when they had fulfilled their 6mian oration unto them.                           nistry, and t took with them U John, whose sur22 And the people gave a shout, sayiny, It is  name was Mark.
4 Or, bear a hostile mind, intending war.-5 Gr. that was over   r Psa. cxv. 1. —  Isa. Iv. 11; Chap. vi. 7; xix. 20; Col. i. 6the king's bed-chamber. -P 1 Kings v. 9, 11; Ezra xxvii. 17. 6 Or, charge, Chap. xi. 29, 30.  t Chapter xiii. 5, 13; xv. 37
q 1 Sam. xxv. 38; 2 Saml. xxiv. 17.             u Verse 12.
have the persecutors of the gospel of Christ been  ference there is between divine and human history!
often filled with vexation, to see its cause conquer- An angel of the Lord brought out Peter, an angel
ing, notwithstanding all their opposition to it; and  smote Herod. Men did not see the instruments in
have been terribly reckoned with for the cruelties either case: these were only known to the people
exercised on God's servants.                    of God. Because he gave not God the glory-Did
Verse 20. Herod, &c. —The historian now pro- not reject these blasphemous applauses, but willingly
ceeds to mention some circumstances that were  received them, and thus filled up the measure of his
introductory to the miserable end of Herod; was iniquities. So then vengeance tarried not. And he
highly displeased with them of Tyre and Sidon-  was eaten of worms-Or vermin, which bred in his
On account of some supposed affront which he had  bowels, and rendered him a most loathsome and
received from them, and which provoked him so far horrible spectacle to all about him; and he gave up
that, having vowed a severe revenge, he was pre- the ghost-Expired in agony and infamy, (as his
paring with all speed to make war upon them. But grandfather, Herod the Great, had done, see on Matt.
they came with one accord to i7m-Being a trading  ii. 19,) and sunk as much below the common state
people, and apprehensive of the consequences of the  of human nature, as his flatterers endeavoured to
king's displeasure, they unanimously adopted the  raise him above it! The Jewish historian, Josephus,
resolution of sending proper representatives to  confirms St. Luke's account of the end of this
Cesarea, to appear before him; and having made  miserable man. He tells us, that " as he did not
Blastus their friend, desired peace-They sued for, rebuke the impious flattery addressed to him, he was
and obtained, reconciliation with Herod. And thus immediately seized with exquisite and racking torthe Christians of those parts were, by the providence  tures in his bowels, so that he was compelled, before
of God, delivered from  scarcity: because their he left the place, to own his folly in admitting such
counztry was nourished-Was provided with corn; acclamations, and upbraided those about him with
by the king's country-Thus Hiram  also, king of the wretched condition in which they then saw their
Tyre, desired of Solomon food, or corn, for his  god; and being carried out of the assembly to his
household, 1 Kings v. 9.                        palace, he expired in violent agonies, the fifth day
Verses 21-23. And upon a set day-When shows after he was taken, in the fifty-fourth year of his
and games were exhibited by him in honour of age, and the seventh of his reign."  Antiq., xlx. 7.
Claudius Cesar; Herod, arrayed in royal apparel-    Verses 24, 25. But the word of God grew  and
In a garment so wrought with silver, that the rays multiplied —Became more successful; and in every
of the rising sun, striking upon, and reflected from  place where it was preached, the number of disit, dazzled the eyes of the beholders; sat upon his  ciples was considerably multiplied, and their faith
throne-In a public theatre; and made an oration  greatly established. So that, after all the opposition
unto them-Not to the Tyrian and Sidonian deputies of its enemies, who had endeavoured to extirpate it,
merely, but unto all the people assembled on this the progress of Christianity was apparently progrand occasion. And the people gave ashout, It is moted by the concurrence of the extraordinary
the voice of a god, and not of a man-Such profane  events recorded in this chapter, namely, the deliflattery the heathen frequently paid to princes. veouce of Peter. and the death of Herod, that cruel
But the commonness of a wicked custom rather pre5&cutor, under such heavy tokens of divine
increases than lessens the guilt of it. And the  vengeance. And Barnabas and Saul returnedunhappy king, instead of expressing a just indigna- Namely, to Antioch, after a short abode at Jerusalem;
tion at such base and impious adulation, hearkened  when they had fubfilled their ministry-Had faithto it with a secret pleasure. And immediately-  fully performed the charge committed to them: see
For frequently God does not delay to vindicate his chap. xi. 30; and took with them John, surnamed
injured honour; an angel of the Lord smote him-  Iark-The son of Mary, (at whose house the disciOf this, other historians say nothing; so wide a dif- ples met toprayfor Peter,) who was sistertoBarnabas,
~~~~~~~~e                                      763




Paul and Barnabas set apart                THE ACTS.                       to preach to the Genttles.
CHAPTER XIII.
In this chapter, (1,) Paul and Barnabas are solemnly separated to preach the gospel among the Gentiles as well as the Jews,
1-3. (2,) Beginning at Seleucia, they proceed from thence to Salamis and Paphos, in the isle of Cyprus, preaching the
word, 4-7. (3,) They strike Elymas, the sorcerer, with blindness, and convert Sergius Paulus, the Roman deputy there,
8-12. (4,) Coming from Cyprus, by Perga in Pamphylia, they arrive at Antioch in Pisidia; where Paul, allowed by
the ruler of the synagogue, having given an abstract of the history of their nation, from the deliverance out of Egypt to
the time of David, takes occasion from thence to represent the crucified Jesus as risen again and exalted to glory, and as
the only person through whom they could be saved, 13-41. (5,) The substance of this discourse being repeated on the next
sabbath, some were converted; but other Jews contradicting and blaspheming, Paul and Barnabas pronounce them obstinate unbelievers, and preached to the Gentiles with great success, 42-49. (6,) Departing thence, they give solemn testimony against their persecutors, and come to Iconium, 50-52.
A. M. 4049. NTOW  there were ain the church  laid their hands on them, they sent A. M. 4049.
A. D. 45.                                                                                  A. D. 45.
that was at Antioch certain pro- them away.
phets and teachers; as b Barnabas, and Simeon   4 So they being sent forth by the Holy Ghost,
that was called Niger, and c Lucius of Cyrene, departed unto Seleucia; and from  thence they
and Manaen, 1 which had been brought up with  sailed to g Cyprus.
Herod the tetrarch, and Saul.                       5 And when they were at Salamis, h they
2 As they ministered to the Lord, and fasted, preached the word of God in the synagogues
the Holy Ghost said, d Separate me Barnabas  of the Jews.  And  they had also iJohn to
and  Saul, for the work e whereunto I have  their minister.
called them.                                        6 ~ And when they had gone through the
3 And f when they had fasted and prayed, and  isle unto Paphos, they found k a certain sora Chapter xi. 27; xiv. 26; xv. 35.-b Chapter xi. 22-26.   e Matt. ix. 38; Chap. xiv. 26; Rom. x. 15; Eph. iii. 7, 8; 1 Tim.
c Rom. xvi. 21. -    Or, Herod's foster-brother..  d Num. viii. ii. 7; 2 Tim. i. 11; Heb. v. 4. -f Chap. vi. 6.   g Chap. iv. 36.
14; Chap. ix. 15; xxii. 21; Rom. i. 1; Gal. i. 15; ii. 9.  h Verse 46.   Chap. xii. 25; xv. 37.  k Chap. viii. 9.
NOTES ON CHAPTER XIII.                   call was renewed at the time Jesus appeared to him
Verse 1. There were in the church at Antioch  during his trance in the temple: but at what time
certain prophets and teachers-Some of them, it Barnabas was called by the Holy Ghost to this work,
seems, the stated pastors of the church, and some  is not said. And when they had fasted and prayed
only occasionally resident there: Paul and Barnabas  -A  certain day being appointed for the purpose;
were of the latter.  Alanaen, who had been brought and laid their hands on them-A rite which was
up with Herod —His foster-brother, now freed from  used, not in ordination only, but in blessing, and on
the temptations of a court. As they ministered to  many other occasions. It was here intended to be
the Lord-Which all diligent faithful teachers do: a solemn token of their designation to their imfor while they minister to the church in praying  portant office; they sent them  away-Dismissed
and preaching (both which are here included) they  them  from Antioch, with all the most affectionate
minister also unto the Lord, being the servants of marks of Christian friendship, and fervent desires
the people for Jesus's sake, (2 Cor. iv. 5,) and  for the success of their ministry.
having a continual regard to him in all their minis-    Verses 4, 5. So they being sent forth by the Holy
trations; engaging in, and prosecuting them from a  Ghost-By his immediate direction. This seems to
principle of love to him, in obedience to his will, be added to signify, that though they were solemnly
and with an eye to his glory. And fasted-Reli-  recommended to God bythe prayers of their brethren,
gious fasting should not be neglected, in our minis- their authority was not derived from them, but from
tering to the Lord; it being both a sign of our the Holy Spirit himself. Departed unto Seleuciahumiliation and a means of our mortification. It A considerable port on the Mediterranean sea; aznd
was not, indeed, much practised by the disciples of  from thence they sailed to CSjprus-The island so
Christ, while he, the bridegroom, was with them; infamous for the worship of Venus, who was supyet, after he was taken from them, they abounded in  posed to hold her peculiar residence there, and
this duty, as persons who had well learned to deny  therefore was commonly called the Cyprian goddess.
themselves, and to endure hardness.  The Holy  When they were at Salamis-Situated on the eastern
Ghost said-Namely, by immediate revelation! but part of the island, and consequently was nearest to
in what way communicated we are not info'd.  the place from whence they came; they preached
Separate me Barnabas and Saul for the work  the word in the synagogues of the Jews —For there
whereunto I have called them-Namely, the extra- were great numbers of that people in Cyprus. They
ordinary work of preaching the gospel among the  had also John for their minister-Who willingly
Gentiles-This was not ordaining them; Saul was  waited on them, not pretending to a character by
ordained long before, and that not of men, neither  any means equal to theirs.
by man, Gal. i. 1. At his conversion he was ex-    Verses 6-8. When they had gone through the isle
pressly called to preach to the Gentiles; and that unto Paphos-Which lay on its western coast; they
764                                                                  a




Elymas the sorcerer struck blind,      CHAPTER XIII.             and Sergius Paulus converted.
A. L. 4049. cerer, a false prophet, a Jew, whose  mischief, nthou child of the devil, A. M. 4049.
A. D. 45.                                                                             a.D. 45.
name was Bar-jesus:                   thou  enemy  of all righteousness,
7 Which was with the deputy of the country, wilt thou not cease to pervert the right ways
Sergius Paulus, a prudent man; who called for of the Lord?
Barnabas and Saul, and desired to hear the   11 And now  behold,   the hand of the Lord
word of God.                                    is upon thee, and thou shalt be blind, not seeS But'Elymas the sorcerer (for so is his ing the sun for a season.  And immediately
name by interpretation) withstood them, seek- there fell on him a mist and a darkness; and
ing to turn away the deputy from the faith.     he went about seeking some to lead him by the
9 Then  Saul, (who also is called Paul,) hand.
m filled with the Holy Ghost, set his eyes on   12 Then the deputy, when he saw what was
him,                                            done, believed, being astonished at the doctrine
10 And said, O full of all subtlety, and all of the Lord.
i Ex. vii. 11; 2Tim. iii. 8.-m Chap. iv. 8.-n Matt. xiii. 38; John viii. 44; 1 John iii. 8.:- o Exod. ix. 3; 1 Sam. v. 6.
found a certain sorcerer-Or magician; a false  truth of the gospel; to pervert-By thy crafty and
prophet-Who falsely pretended to foretel future  diabolical misrepresentations; the right ways of the
events; a.iew, whose name was Bar-jesus-Or the  Lord-The ways of truth, piety, and virtue; the
son of one Jesus, or Joshua. " There were many  only right ways. And now, behold, the hand of the
instances of real or pretended sorcery among the  Lord is upon thee-The haidd of the heavy displeaJews in those days, which seems to have been de- sure of the Lord Jesus, whose gospel thou opposest;
signed by Satan and wicked men to bring into dis- and thou shalt be blind-Totally so, not seeing even
repute the miracles of Christ and his apostles. But the sun at noon-day, for a season-That thou mayby comparing them, in several instances, the Chris- est be convinced of thy sin and folly; and, if possitian cause was magnified yet more than it would  ble, be brought to repentance for it. And imvmediotherwise have been. Nevertheless, it is to be feared  ately-While Paul was yet speaking; there fell on
they wrought on many, who were not wise and can- him a mist and a darkness-That is, a gradually indid enough to examine, so as to introduce a general creasing darkness; and he went about-In the utmost
contempt of all pretences to supernatural powers as confusion; seeking some to lead him by the handfalseor inconclusive."-Doddridge. Whichwaswith  As not being able so much as to find the door withthe deputy-Which Jew was with the Roman pro- out a guide, and afraid that he might run upon any
consul there, as avlvraroe, the word here rendered  person or thing that stood in his way.
deputy, properly signifies; Sergius Paulus, a pru-   Verse 12. Lh.en the deputy-Or proconsul; when he
dent man-A man of a steady conduct and thoughtful saw what was done-What a wonderful miracle was
temper; and therefore not overswayed by the sor- performed, yielding to such convincing evidence;
cerer, but desirous to inquire further; who calledfor believed the gospel; being astonished-  EK7,rW2aoBarnabas and Saul-Havingreceived some general levor, being struck with astonishment; at the docinformation of their character and doctrine; and  trine of the Lord-At the confirmation thus given to
desired to hear the word of God-That he might it, and probably also at the internal evidence which
know what was the purport of their preaching, and  he soon discovered in it, and which broke in with
what regard was due to it. But Elymas the sor- increasing lustre on his mind. The reader will obcerer (for so is his name by interpretation-That is, serve, that at this period of the history, Luke has
the word, Elymas, of Arabic or Hebrew derivation, changed Saul's name, calling him Paul, without assignifies sorcerer, or magician) withstood them- signing any reason for so doing. Some learned men
Being sensible that he should be no more regarded  have supposed that this change was made by Saul
if their doctrine was received, and therefore- setting  himself, in honour of the proconsul, who they think
himself with all his might to hinder the effect of it. was, perhaps, Saul's first convert from among the
Seeking to turn away the deputy from thefaith-To  idolatrous Gentiles, or the first person of high rank
prevent his embracing it, by a variety of crafty and  of that character who was converted. For it was
false insinuations.                             customary among the Romans to assume the name
Verses 9-11. Then Saul, who also is called Paul of a benefactor whom they highly esteemed. Thus
-Moved by an immediate inspiration of the Holy  theJ wish historian, Josephus, took the name of
Ghost, set his eyes on himn-Looked steadfastly on      vius, in compliment to Vespasian, with whom
that impostor,and said, with just indignation, Ofull he was in high favour. But it is more probable,
of all subtlety —lavIro 6o08, of all guile, as a false that, coming now among the Romans and Greeks.,
prophet; and all mischief-As a magician; thou  they adapted his name to their own language, and so
child of the devil-A title well suited to a magician; called him Paul instead of Saul; as one whose Heand one who not only was himself unrighteous, but brew name was Jocha.nan; would be called by- the
laboured to keep others from all goodness; wq1ilt  Greeks and Latins, Johann1es; by the French,. carn;
thou not cease —Even now, whenthou hast heard the iby the Dutch, Hans; and by the English, Johan
a                                                             7C65




Paul, preaching at Antioch,               THE ACTS.                            addresses the Jews.
A. M 4049.  13  ~ Now  when  Paul and  his  ye have s any word of exhortation A.M. 4049.
A.. 4. company loosed from  Paphos, they  for the people, say on.                       A.D. 45.
camle to Perga in Pamphylia: and P John de-   16 Then Paul stood up, and t beckoning with
parting from them, returned to Jerusalem.         his hand, said, Men of Israel, and uye that
14 But when they departed from Perga, they  fear God, give audience.
came to Antioch in Pisidia, and q went into the   17 The God of this people of Israel X chose
synagogue on the sabbath day, and sat down,   our fathers, and  exalted  the people Y when
1.5 And  r after the reading of the law  and  they dwelt as strangers in the land of Egypt,
the prophets, the rulers of the synagogue sent  Z and with a high arm brought he them out of it.
unto them, saying, Ye men and brethren, if   18 And a about the time of forty years 2sufrChapter xv. 38.   q Chapter xvi. 13; xvii. 2; xviii. 4. 16..   aExod. xvi. 35; Num. xiv. 33,34; Psa. xcv. 9, 10; Chap.
rLuke iv. 16; Verse 27.  s Heb. xiii. 22.  t Chap. xii. 17. vii. 36.  2 Gr. Ereo'o065yaqev, perhaps for irpoqo069pEev,
u Verses 26, 42, 43; Chap. x. 35.-X Deut. vii. 6, 7.-Y Exod. bore, or,fed them, as a nurse beareth, or, feedeth her child, Deut.
i. 1; Psa. cv. 23, 24; Chap. vii. 17.-z Exod. vi. 6; xiii. 14, i. 31; according to the LXX.; and so Chrysostom.
Perhaps, however, the family of the proconsul might prophets-The law was read over once every year,
be the first who addressed, or spoke to him, by this  a portion of it being appointed for each sabbath; to
name. But in whatever manner it happened, it is which was added a lesson taken out of the prophets;
certain that ever after this he was known only by  the rulers of the synagogue-Having probably some
this name; and, being the apostle of the Gentiles, he  knowledge of the public character which the two
himself used it as a name most familiar to them. celebrated strangers sustained, and being curious to
From this time forth, likewise, Paul is generally  hear from their own mouth that new doctrine which
mentioned by the historian before Barnabas: be- had made so much noise in other places; sent unto
cause, by his success in preaching at Paphos, and by  them, saying, If ye have any word of exhortation
the greatness of his miracles, he was now shown to  for the people-Any declaration to make which may
be the principal person; although, formerly, he was  conduce to their edification; say on-As this is the
mentioned after Barnabas, because he was a younger proper season for doing it. According to the Jewdisciple, and because his apostolical authority was  ish writers, (see Maimonides on the Talmud,) after
not fully understood.                             public worship was over, any one might make a
Verse 13. No iv when Paul and his company loosed  speech to the people in the synagogue, on any subfrJom Paphos-Sailing to the continent of the lesser  ject which he apprehended might be for their adAsia; they came to Perga-A city in Pamphylia-   vantage: this, it seems, however, was seldom done
Situated on the west side of the river Cestos, about without the permission of the rulers, which was thus
seven miles from the sea. Here there was a cele- given to Paul and Barnabas.
brated temple of Diana; consequently, many priests    Verse 16.  Then Paul stood up, and beckoningand others, whose interest and honour depended up- with, or waving, his hand-To render the audience
on their maintaining the worship of that idol, and  more attentive; said, Men of Israel, and ye that
who, no doubt, were not a little displeased with these  fear God-Whether proselytes or heathen; give
foreign teachers, for presuming to find fault with the  audience-This expression, Ye thatfear God, seems
gods of the country, and with the worship that was best to suit those who, by embracing the Jewish repaid to them. On that occasion, John Mark, who  ligion, had entered into covenant with the true God,
had hitherto accompanied them  as their minister, yet so as also to include any others in whom a filial
departed from them, and returned to Jerusalem, ter- reverence for the Divine Being was a governing
rified, perhaps, by the threatening speeches of the  principle.  The discourse which the apostle now
priests and bigots, or discouraged by the difficulty  delivered, seems to have been chiefly intended to
and dancer of the undertaking. Paul and Barnabas, illustrate the divine economy, in opening the gospel
however, were not discouraged by his deserting  gradually, and preparing the Jews, by temporal merthem; neither were they moved from their purpose  cies, for others of a more important nature. He had
by the little success which they had at Perga: for, thus a good opportunity of showing his acquaintafter they left that place, they travelled through va- ance with their Scriptures, (which they esteemed the
rious countries of the lesser Asia; and, as we shall highest part of literature,) and thereby of better ensee immediately, made many converts to Christ, both  gaging their attention. His sermon, which seems t}
among the Jews and the Gentiles.                 be given us at large, is particularly worthy of bur
Verses 14, 15. When they departed from Perga-  consideration, as being an example of his manner of
Proceeding in the prosecution of their important preaching in all the synagogues, and of the arguwork; they came to Antioch in Pisidia-A country  ments which he used for convincing the Jews and
tothe north of Pamphylia; and went into the syna- I proselytes that Jesus was the Messiah, or Christ,
gogue on the sabbath day, (Paul making it a point foretold by David, in the second Psalm. See on
in every place first to offer salvation to the Jews,)  chap. xvii. 2, &c.
and sat down-Among those that were worshipping    Verses 17, 18. The God of thispeople, &c.-Such
there. And after the reading of the law and the  a commemoration of God's favours to their fathers,
766                                                                a




Paul recounts God's                    CHAPTER XIII.                          favours to Israel.
A. M. 4049. fered he their manners in the wilder- about the space of four hundred and A. M. 4049.
A. D. 45.                                                                              A. D. 45.
ness.                                  fifty years, e until Samuel the prophet.
19 And when b he had destroyed seven na-   21 f And afterward they desired a king: and
tions in the land of Chanaan, c he divided their God gave unto them Saul the son of Cis, a
land to them by lot.                             man of the tribe of Benjamin, by the space of
20 And after that, d he gave unto them judges, forty years.
b Deut. vii, 1.  c Josh. xiv. 1, 2; Psa. lxxviii. 55.  d Judg. ii. 16.  e I Sam. iii. 20.-f 1 Sam. viii. 5; x. 1.
as he here gives, was at once calculated to conciliate  space of four hundred and fifty years-As the
their minds to the speaker, to convince them of their course of the sacred history will by no means perduty to God, and to invite them to believe his pro- mit us to imagine that the judges, in their succession,
mise and its accomplishment. This paragraph con- continued four hundred and fifty years after the settains the whole sum of the Old Testament. See the  tlement of Israel in Canaan, it being stated, (1 Kings
passages referred to in the margin, and the notes vi. 1,) that Solomon began to build the temple in the
thereon.  Chose our fathers-Abraham, Isaac, and  four hundred and eightieth year after they came out
Jacob, to be the objects of his special favour, and for of Egypt; therefore, Sir Norton Knatchbull (with
their sakes was pleased to promise most important whom Bengelius, Doddridge, and many other learned
blessings to their offspring; and exalted the people  men agree) is of opinion, that the apostle is not to
-Wrought astonishing miracles in their behalf, and  be understood as signifying, " how long God gave
raised them from the state of bondage and depres- them judges, but when he gave them."  He theresion in which they lay prostrate in Egypt; and with  fore refers the first words of this verse, gat Pcra reavTa
a high, arm-With an evident and most extraordi-  os ErECL TETrpoatotf lcatl rrev7tsov-ra, to the words going
nary display of uncontrollable and almighty power; before, (verse 17,) that is, to the time when the God
brought them out of it-In spite of all the efforts of of the children of Israel chose their fathers: and
Pharaoh and his host to detain them in slavery. And  points and renders them thus: And afterward, abou;
forty years suffered he their manners —Greek, erpo- four hundred. and fifty years, or, and about four
rOopoYpaev, he endured their behaviour; by which  hundred and fifty years afterward, he gave themi
expression the apostle gives an oblique intimation of judges, &c.; according to which sense, he observes,
that perverseness and ingratitude which so early be- the old Latin and the Ethiopic interpreters read the
gan to prevail among them. But, according to the  passage; adding, (Annot. on some difficult Texts in
Alexandrian and Cambridge manuscripts, and the  the New Testament, p. 131,) " now this time, wherein
Syriac, Arabic, Coptic, and Ethiopic versions,'the  God may properly be said to have chosen their fagenuine reading is, Erpoo00opo evav) he nursed, or cher- thers, about four hundred and fifty years before he
ished then: a sense which suggests a fine view of gave them judges, is by them computed from the
the conduct of Divine Providence toward them; and, birth of Isaac, in whom God may properly be said
as Dr. Hammond observes, is beautifully connected  to have chosen their fathers; for in his family the
with the expression of taking them up, when they  covenant was to rest. And, to make this computalay like an exposed infant. See Deut. i. 31; Ezek. tion evident: From the birth of Isaac to the birth of
xvi. 4-8. The common reading, however, accords Jacob, are sixty years; from thence to their going
better with Psa. xcvi. 8-10; Heb. iii. 8-11, and a va- into Egypt, one hundred and thirty; from thence to
riety of other passages of Scripture, where the per- their coming out, two hundred and ten; from thence
verse and ungrateful behaviour of the Israelites to- to their entrance into the land of Canaan, forty; and
ward God, and his great patience with them, are repre- from thence to the division of the land, the time
sented as being so extraordinary as to deserve peculiar wherein it had rest, (about which time, it is probable,
attention; and therefore, it seems, that reading ought they began to settle their government by judges,)
to be preferred; as also, because it is supported by a seven years; which, altogether, make up four hunmuch greater number of manuscripts and versions.   dred and forty-seven. And if it should be reckoned
Verses 19, 20. And when he had destroyed seven  from  the year before, when God established his
nations-Enumerated Deut vii. 1; in the land of  covenant between himself and Abraham, and all his
Chanaan-Where they had been long settled, and  seed after him, (Gen. xvii. 19,) then it will be four
had erected many kingdoms, defended by fortifica- hundred and forty-eight years, which comes one
tions of great strength, as well as by numerous forces nearer to our number of four hundred and fifty; and
of horse and foot; he divided their land-Even the  answers sufficiently the apostle's manner of expreswhole country; to them by lot-Or, for an inherit- sion, of, about four hundred and fifty years."
ance, as sareKs2opovo/qLaev avroct ryv y7v, seems rather   V   ses 21, 22. Afterward they desired a kingto signify, and supported them in it for many gene- Being foolishly desirous of being like the neighrations. After that he gave them judges —By whose bouring nations in that respect, and insensible of the
heroic interposition he delivered them from those favour which God had done them in assuming the
repeated oppressions and miseries which their fre- character and relation of a king to them. And God
quent revolts to idolatry had brought upon them; gave them Saul-Whose government, with that of
until Samuel the prophet-Who was the last of these  Samuel the prophet, lasted for the space of forty
extraordinary leaders and magistrates. About the years-So Beza, Grotius, Limborch, and many other
a                                                               767




Pauc shows that                           THE ACTS.                            Jesus is the Christ.
A. M. 4049.  22 And g when he had removed him,  eth God, q to you is the word of this A. M. 4049
A. D, 45. h                                                                               A. D. 45.
Ahe raised up unto them David to be  salvation sent.
their king: to whom  also he gave testimony,  27 For they  that dwell at Jerusalem, and
and saidl, i  have found David the son, of Jesse, their rulers, r because they knew him not, nor:a man after mine own heart, which shall fulfil  yet the voices of the prophets   which  are
all my will.                                      read  every sabbath day, tthey have fulfilled
23 1 Of this man's seed hath God, according  them in condemning him.
m to his promise, raised unto Israel n a Saviour,   28 uAnd  though  they  found  no cause of
Jesus:                                            death in him, x yet desired they Pilate that he
24   When  John  had first preached, before  should be slain.
his coming, the baptism  of repentance to all  29 Y And when  they  had fulfilled all that
the people of Israel.                             was written of him, Z they took him down from
25 And as John fulfilled his course, he said, the tree, and laid him in a sepulchre.
P Who think ye that I am?'  I am not he. But   30 a But God raised him from the dead:
behold, there cometh  one  after me, whose   31 And b he was seen many days of them
shoes of his feet I am not worthy to loose.       which  came up with  him  C from  Galilee to
26 * Men and brethren, children of the stock  Jerusalem,  d who are his witnesses unto the
of Abraham, and whosoever among you fear- people.
g 1 Samuel xv. 23; xxvi. 28; xvi. 1.-h 1 Samuel xvi. 13. Verse 46; Chap. iii. 26.-r Luke xxiii. 34; Chap. iii. 17;
- Psa. lxxxix. 20.  k 1 Sam. xiii. 14.- lIsa. xi. 1; Luke i. 1 Corinthians ii. 8.-s Verses 14, 15; Chap. xv. 21.- t Luke
32, 69; Chap. ii. 30. m 2 Samuel vii. 12; Psa. cxxxii. 11. xxiv. 20.-u Matt. xxvii. 22._x Chap. iii. 13, 14.-Y Luke
n Miatt. i. 21; Romans xi. 26. —oMatthew iii. 1; Luke iii. 3. xviii. 31; xxiv. 44..z Matthew xxvii. 59; Mark xv. 46.
P Matt. iii. 11; Mark i. 7; John i. 20, 27.-* Easter Tuesday, a Matthew xxviii. 6. —b Matthew xxviii. 16.  c Chapter 1.
epistle, verse 26 to verse 42. —i Matt. x. 6; Luke xxiv. 47; 11._ d Chap. i. 8.
eminent critics. And when he had removed him-   xv. 28; xxviii. 17, 18; 1 Chron. ix. 13, 14; Psa.
In his righteous displeasure, from reigning over Is- lxxviii. 70, &c.; lxxxix. 20, &c."
iael; he raised up unto them David-Hence they    Verses 23-25. Of this man's seed —From that rod
rmight understand that the dispensations of God ad- out of the stem of.Jesse, that branch out of his roots;
rmitted of various changes; to whom he gave a more  hath God, according to his promise, (Isa. ix. 6, 7;
glorious testimony-Than to Saul. See 1 Sam. xiii. xi. 1; Jer. xxiii. 5, 6,) raised unto Israel a Saviour,
14; Psa. lxxxix. 20. And said, Ihavefound David, Jesus-So long foretold in the sacred oracles. When
ac.,  a mant after my ovwn heart-"' This expression is John had first preached, before his coming-Greek,
to be taken in a limited sense. David was such at irpo rpo0owaT rys e9oeds, to introduce his appearance:
that time, but not at all times. And he was so in  (so Doddridge:) the baptism of repentance —Even
the respect here mentioned: he performed all God's that baptism  which, in token of their repentance,
will —In the particulars there spoken of. But he  theywere commandedby God to receive. Of John's
was not a man after God's owvn heart in other re- preaching, see the notes on Matt. iii. 1, &c.; Luke
spects, wherein he performed his own will. In the  iii. 7-17. Hle mentions the preaching of Johnl in
matter of Uriah, for instance, he was as far from being  this incidental manner as a thing already known to
a mani after God's own heart, as Saul himself was. them. And so, doubtless, it was: for it gave so loud
It is, therefore, a very gross, as well as dangerous  an alarm to the whole Jewish nation, as could not
mistake, to suppose this is the character of David in  but be heard in foreign countries, at least as remote
every part of his. behaviour. We must beware of  as Pisidia. As John fjlfilled his course-His work
this, unless we would recommend adultery and mur- was quickly finished, and, therefore, might well be
der as things after God's own heart."  So Mr. termed, a course, or race: he said, Who think ye'Wesley: and in the same sense Dr. Benson under- that I amc?, I am not he —I am not the person whom
stands the words, observing, " when it is said that you suppose me to be, that is, the Messiah. See the
King David was a man cafter God's own heart, it notes on John i. 20, 27.
ought to be understood of his public, not of his pri-    Verses 26-31. Men and brethren-Even all you
vote character. He was a man after God's own  who are children of the stock of Abraham —Whether
heart, because he ruled his people Israel according  ye are my equals in years, or of more advanced age
t o the divine will. He did not allow of idolatry; he  And whosoever among you feareth God-Of whatdid not set up for absolute power; he was guided in  ever family or nation you may be; unto you is the
the government of the nation by the law of Moses, word of this salvation sent-A great and important
as the standing rule of government, and by the pro- salvation, which I am commissioned to preach and
phet, or the divine oracle, whereby God gave direc- offer to mankind. For they that dwiell at.Jerusations upon particular emergencies. That this was lem, &c.-He here anticipates a strong objection,
the meaning of David's being a man after God's  "Why did not the people at Jerusalem, and espeowi;ni heart, will easily appear by comparing 1 Sanm. cially their rulers, believe?"  They knelt' him  not
768                                                                 a




Paul attests the                      CHAPTER XIII.                     resurrection of Christ
A. M. 4049.  32 And we declare unto, you glad   35 Wherefore he saith also in an- A. M. 4049
A. D. 45.                                                                             A. D. 45.
tidings, how that e the promise which  other psalm, h Thou shalt not suffer
was made unto the fathers,                     thy Holy One to see corruption.
33 God hath fulfilled the same unto us their  36 For David, 4after he had served his own
children, in that he hath raised up Jesus again; generation by the will of God, i fell on sleep,
as it is also written in the second psalm, and was laid unto his fathers, and saw  corf Thou art my Son, this day have I begotten  ruption:
thee.                                            37 But he, whom  God raised again, saw no
34 And as concerning that he raised him up  corruption.
from  the dead, now no more to return to cor-  38 Be it known unto you therefore, men and
ruption, he said on this wise, g I will give you  brethren, that k through this man is preached
the sure 3mercies of David.                     unto you the forgiveness of sins;
eGen. iii. 15.   f Psa. ii. 7.-g Isa. Iv. 3. —  Gr. r oatla,   h Psalm xvi. 10; Chapter ii. 31. — O40r, after he had in
holy, or, just things; which word the LXX., both in the place his own age served the will of God.-  i 1 Kings ii. 10; Chap.
of Isa. lv. 3, and in many others, use for that which is in the ii. 29.-k Jeremiah xxxi. 34; Daniel ix. 24; Luke xxiv. 47;
Hebrew, mercies.                                1 John ii. 12.
— Though God bore a most convincing testimony to  be my Son, as (Rom. i. 4) Paul says, he was declared
him by the wonderful miracles which he performed; to be the Son of God with power, by the resurrection
nor yet the voices of the prophets-They did not be- from the dead. And it is with peculiar propriety
lieve in him, because they understood not those very  and beauty that God is said to have begotten him
prophets whose writings they read or heard contin- when he raised him from the dead, as Jesus seemed
ually. Their very condemning him, innocent as he  then to be born out of the earth anew. And to show
was, proves that they understood not the prophecies that he raised him up, no more to return to corrupconcerning him. And when they had-Inadvertent- tion-That is, to die no more; he said, I will give
ly, without intending any thing of the kind; fulfilled  you the sure mercies of David —The blessings
all that was written of him-In such a circumstan- promised to David in Christ, which are sure, certain,
tial detail of particulars as is truly astonishing; they  and firm to every true believer in him. Or, "mercies
took him down fronm the tree-On which he had ex- by the resurrection of him whom I have now set upon
pired in the midst of ignominy and torture; and  the throne of David, are made sure to you, and shall
laid him in a sepulchre-Permitted his friends to  prove eternal as his life and reign."  The resurrecbury him. But God raised him from the dead-  tion of Christ, therefore, is implied in the words:
According to the prediction of the prophets, and also  for without it those blessings could not have been
his own prediction, frequently repeated, which they  given.  Wherefore he saith also, (namely, Psa. xvi.
had heard from him before; but the accomplish- 10,) Thou shalt not suffer thy Holy One to see
ment of which they were unable to hinder. And he corruption-Words which, it is evident, must refer,
was seen many days-After he was risen from the  not to the inspired writer himself, but to some other
dead; of them which came up with him from Gali- person; for David-By whom this Psalm was writlee-A  little before his death. This last journey  ten; after he had served his own generation, by the
both presupposes all the rest, and was the most im- will of God-Or, as the words may be rendered, had
portant of all.  Who are his witnesses to the people  served the wqill of God in his generation; fell asleep
-Of the Jews, among whom they still reside.     — That is, died; and saw corruption-In the same
Verses 32-37. And we declare unto you glad ti- manner as other human bodies do, when the soul is
dlings-Tidings which should be in a particular separated from them. Observe, reader, the characmanner acceptable to the Jews; that the promise  ter here given of David; he served the will of God,
which was made unto the fathers-And was the  or, served his generation according to the will of
hope and joy of their posterity through so many  God. This was his business here on earth: he lived
succeeding ages; God hath fulfilled unto us their for this purpose. What is thy business? Why art
children-Most signally and manifestly; in that he thou here?  Thou who art yet in the world? Is it
hath raised up Jesus again-From the dead, and  not that thou also mayest serve the will of God?
thereby hath declared, in the most convincing man- Art thou serving it now? Doing all his will? O
ner, that he is indeed his Son, the Messiah; as it is remember, only he that doth the will of God shall.
also written-in the second Psalm —By this it appears enter the kingdom of heaven, Matt. vii. 21.
that the Psalms were then placed in the same order   Verses 38, 39. Be it known unto you, therefore —Be'
as they are now; and it is observable that this is the persuaded of this as a most certain and momentous
only quotation of the Old Testament so circumstan- truth, a truth infinitely consolatory; that through
tially made in the New. Thou art my Son, this this man-This seed of David, and Son of God; is
cday, &c.-It is true, he was the Son of God before I preached unto you the forgiveness of sins-The
his incarnation, yea, from eternity.  See, full, and assured pardon of all your offences,
John i. 1-5; Heb. i. 2-12; vii. 3. The meaning, be theyeverso great, and ever so aggravated. And
therefore, here is, I  have  this day declared  thee to  by him —By his mediation, byhis sacrifice and inVOL. I.            (49)                                            769               a




Paul preaches justification              THE ACTS.                      through faith mn Christ.
A. M. 4049.  39 And'by him all that believe are   41 Behold, ye despisers, and won- A. M. 4049.
A.D. 45.                                                                               A.D. 45.
justified from  all things, from which  der, and perish: for I work a work
ye could not be justified by the.law of Moses.   in your days, a work which ye shall in no wise
40 Beware therefore, lest that come upon you  believe, though a man declare it unto you.
which is spoken of in m the prophets:             42 ~ And when the Jews were gone out of
1 Isa. liii. 11; Rom. iii. 28; viii. 3; Heb. vii. 19.    mIsa. xxix. 14; Hab. i. 5.
tercession; all that believe-Greek, ~ras o rntevov, jprophets —The apostle refers to Hab. i. 5, where the
every one that believeth; namely, in him as the  destruction of the Jewish nation by the Chaldeans is
Messiah promised of old, the Saviour of the world, foretold, as an incredible and unparalleled destrucable and willing to save to the uttermost all that come tion; and that prophecy is here, with the greatest
unto God through him; every one that relies en- propriety and correctness, applied to the destruction
tirely on him for salvation, present and eternal, and  which was coming on that nation by the Romans,
receives him in all his offices and characters, (of for rejecting the gospel of Christ. The apostle folwhich see the note on John i. 12,) every one whose  lows the Septuagint translation, which, reading, it
faith in him, and in the declarations and promises of seems, r-ni,' despisers, instead of:'11, among
his gospel, worketh by love, Gal. v. 6; is justified  the nations, renders the clause, IEnre oL KaraQpov7-at,'from all things —Has the actual forgiveness of all Kat eart6teaarse Kat Oavtuaaare OavIzacta, Kat apavtcaO7'e,
his sins, and is accounted righteous by and before  See, ye despisers, and behold, and wonder with
God at the very time of his believing. Observe, astonishment, and disappear, or perish; words exfrom all things, not only from the guilt of smaller actly the same with those used here by the apostle,
miscarriages, but even of those things which are in  according to Luke, save that the apostle omits cat
the highest degree criminal; and from  which ye  e7rt6eparsTE, and Oavj/acta. It is as if the apostle had
could not be justified by the law of Moses-By the  said, "See that the same thing do not happen to you
whole or any part thereof, moral or ceremonial. which formerly happened to your ancestors, when
Not only ye cannot now, but ye never could: for the city and temple were destroyed, and they themthat law afforded no expiation for presumptuous selves were carried into captivity for despising God's
sins, so that the offender should be exempted from  blessings."  So Grotius. Or, as Dr. Hammond paratemporal punishment, but he was to die without phrases the passage, "You are therefore nearly
mercy under two or three witnesses, that is, if two  concerned to take heed and beware, that by your
or three witnesses attested his guilt; nor could the  obstinately resisting and rejecting this way of salvasacrifices of it remove the guilt of such sins, or in- tion now preached, you do not bring destruction
deed of any sin, before God, make an atonement to  upon yourselves, and cause the gospel to be removed
his justice, or procure the sinner's reconciliation with  to the Gentiles, (verse 46,) which is a thing that will
him. See Heb. x. 1-12. The Mosaic "law appointed  come to pass suddenly, though so incredible to you,
sin-offerings to expiate smaller offences, so far as the  that you will not believe it when the news of it shall
offender who offered them should be free from all come unto you by them that see it done." The work
further prosecution on account of them. But this here spoken of, which the apostle says they would
very view of them shows how absolutely necessary  not believe, though credibly attested to them, may
lo the being of society it was, that they should not be either, 1st, God's great work of redeeming the
be admitted in cases of murder, adultery, &c. These  world by Christ, a work which the Jews would in
crimes, therefore, were made capital; nor was the  no wise believe, according to Isa. liii. 1, Who hath bedying criminal, however penitent, allowed to offer lieved our report? or, 2d, The work of their destructhem, which would have been quite inconsistent tion as a nation; the dissolving of their polity; the
with the temporal pardon connected with them. taking of the kingdom of God from them, and giving
But the expiatory sacrifice of Christ takes away the  it to the Gentiles; the destruction of their temple
guilt of all sin;" with respect to the penitent that and city, and the dispersion of their people: an
believe aright on him; " and though it by no means  awful work of God this, which one would not have
affects the manner in which offenders may stand in  believed should ever have been wrought, considerhuman courts, (which the Mosaic sacrifices did,) it inghow muchthey had beenthe favourites of Heaven.
delivers from the condemnation of God in the invisi- What was said (Lam. iv. 12) of the calamities which
ble world; with respect to which, those of the Mo- befell them by the Chaldeans, was more especially
saic law could have no efficacy at all," except so far true of their last destruction: all the inhabitants of
as penitent offenders, considering these sacrifices as the world would not have believed that the enemy
typifying that of Christ, were brought, through them, should have entered into the gates of Jerusalem, and
to have a believing dependance on him and his sa- have made such destruction, burning the city and
crifice.                                        temple, slaying upward of a million of people, and
Verses 40, 41. Beware, therefore —A weighty and  either carrying or selling the rest into captivity: so
reasonable admonition with which the apostle en- that no prophecy could be more properly applied,
forces the very important doctrine which he had  the former destruction being a lively emblem of the
just delivered. No reproof is, as yet, added to it: latter.
lest that come upon you which is spoken of in the    Verses 42, 43. When the Jews were gone out —Or
7~r                                            (49* )              a




The effect of Paul's discourse        CHAPTER XlII.            on Jews and Gentiles at Antioch.
A. M. 4049. the synagogue, the Gentiles besought those things which were spoken by A. M. 4049.
A. D. 45.                                                                             A. D.'45.
that these words might be preached to  Paul, contradicting and blaspheming. --   5
them 5 the next sabbath.                         46 Then  Paul and Barnabas waxed bold,
43 Now, when the congregation was broken  and said, q It was necessary that the word of
up, many of the Jews and religious proselytes  God should first have been spoken to you:
followed Paul and Barnabas; who, speaking  but r seeing ye put it from  you, and judge
to them, n persuaded them to continue in o the  yourselves unworthy of everlasting life, lo, " we
grace of God.                                   turn to the Gentiles:
44 ~ And the next sabbath day came almost  47 For so hath the Lord commanded us,
the whole city together to hear the word of God. saying, t I have set thee to be a light of the
45 But when the Jews saw the multitudes, Gentiles, that thou shouldest be for salvation
they were filled with envy, and P spake against unto the ends of the earth.
5 Gr. in the week between, or, in the sabbath between. —n Chap. iii. 26; Verse 26; Rom. i. 16.-r Exodus xxxii. 10; Deut.
xi. 23; xiv. 22. —    Tit. ii. 11; Hebrews xii. 15; I Pet. v. 12. xxxii. 21; Isa. Iv. 5; Matt. xxi. 43; Rom. x. 19. —  Chapter
P Chap. xviii. 6; 1 Pet. iv. 4; Jude i0.- q Matt. x. 6; Chap. xviii. 6; xxviii. 28.  t Isa. xlii. 6; xlix. 6; Luke ii. 32.
rather, while they were going out, as the original which they foolishly imagined to be disgraced and
expression means; of the synagogue — For probably  injured by this new sect; and with indignation and
many of them, not bearing to hear him, went out envy at the regard which the inhabitants of Antioch
before he had done speaking; the Gentiles-Many  showed to Paul's doctrine, beyond what they had
of whom, it seems, were assembled on this occasion; ever done to the Jewish religion; and spake against
besought that these words-Or the same doctrines; -Opposed; those things which were spoken by Paul,
might be preached to them the next sabbath-Greek, contradicting and blaspheming-They contradicted
eCt rTo feraFv aa66arov, in the intermediate sabbath-   Paul's doctrine concerning the sufferings and death
That is, says Bengelius, "the sabbath that should  of the Messiah, and reviled him, or rather Jesus,
occur within the remaining days about to be spent calling him an impostor, because he had not been
by Paul and Barnabas at Antioch."  But Grotius is able, they said, to deliver himself from death, though
confident that the reading ought to be, /eraFv aa66a- he pretended to be the Christ.
TV), medio tempore inter duo sabbata, in the inter-   Verses 46, 47. Then Paul and Barnabas —Permediate time between the two sabbaths, or in the ceiving that no good impression could be made upon
course of the ensuing week; Mondays and Thurs- themn; waxed bold-Used great freedom of speech;
days, or the second and fifth days of the week, being  and said, It was necessary-According to the gentimes in which the pious Jews were accustomed to  eral instructions of our Divine Master; that the word
meet together in the synagogue for the study of the  of God should first be spoken to you-He shows that
law, in compliance, says Lightfoot, with the appoint- he had not preached to them from any confidence
ment of Ezra. It seems, however, to be fully de- of their believing; but seeing ye put it from you,
termined, by verse 44, that our version gives the true  and-By that very action, in effect; judge yourselves
sense of the expression: and Capellus and Whitby  unworthy of everlasting life-Persons unfit to have
have shown that it is not an unexampled manner of it offered to you. This text plainly shows that perspeaking. And when the congregation was broken  sons may be said to be self-condemned, who furnish
up-Or dispersed; nmany of the Jews also, and reli- out matter of condemnation from their own words,
gious proselytes-Seriously impressed by what they  though they do not actually pass sentence on themhad heard;followed Paul and Barnabas-Desirous  selves: for nothing was further from the thoughts
to receive further instructions from them, or attached  of these Jews than to declare themselves unworthy
themselves to them as disciples; who, speaking to of eternal life, because they did not believe the gosthem-More familiarly; persuaded them to continue pel; for they rather expected that life by rejecting
in the grace of God-That is, in the faith into which  it.  They, indeed, judged none but themselves
they were brought by the grace of God.          worthy of it; yet their conduct in rejecting the
Verses 44, 45. And the next sabbath came almost gospel, was the same as saying, We are unworthy
the whole city together-Idolaters as well as prose- of eternal life; as it effectually precluded their oblytes; to hear the word of God-In consequence, it taining it. Lo, we turn to the Gentiles-Not that
seems, of the report which the Gentiles had spread  they intended entirely to desist from preaching to
abroad of what had been delivered before, whereby  the Jews, for we find they continued to address
an earnest desire had been awakened in many, of them first in other places wherever they came; but
attending that repetition of their extraordinary mes- they now determined to lose no more time at Antisage which the apostles had engaged themselves to  och on their ungrateful countrymen, but to employ
make. But when the Jews-Of the more bigoted  themselves wholly in doing what they could for the
sort; saw the multitude —And considered what an  conversion of the Gentiles there. For so hath the
encouragement it was to Paul to go on in his work; Lord commanded ius —See Matt. xxviii. 19; chap.
they were filled with envy-Greek, X~A, with zeal, i. 8; in consequence of that prediction which was
namely, for the honour of their law and nation, I utteredbyIsaiahinthenamneofGod; saying —Tohb
a                                                              771




Many Gentiles believe,                    THE ACTS.                      and glorify God's word,
A. v. 4049.  48 And when the Gentiles heard  word of the Lord: u and as many as A. M. 4049
A. D. 45.                                                                                A.D. 45.
this, they were glad, and glorified the  were ordained to eternal life, believed.
u Chap. ii. 47.
Son, the Messiah; I have set thee to be a light to the  the Jews whom God had not ordained to eternal
Gentiles, &c.                                    life, who thus refused to believe, and obey the word
Verse 48. And when the Gentiles heard this-  of God. And as many among the Gentiles as were
That such things had been prophesied concerning  not thus ordained must necessarily do the same;
them  many ages ago, and that the way was now  and so there could be no sufficient reason why he
open for their admission into covenant with the  should turn to the Gentiles on that account.  Once
true God, and that the Lord Jesus had commanded  more, " If as ncany as [in that assembly] were o07rhis apostles to receive them into his church, and to  dained to eternal life, believed under that sermon
admit them to all the benefits of the Messiah's king- of Paul, [when almost the whole city came together
dom, without subjecting them to the law of Moses; to hear the word of God,] it follows, that all who
they wvere glad-And well they might be so, for they  believed not then were eternally shut up in unbelief:
had now the door of faith set wide open to them; and that all the elect believed at once; that they
and glorified the word of the Lord-Which had  who do not believe at one time, shall not believe at
invited them to share in all the blessings of his grace, another; and that when Paul returned to Antioch, few
and brought to them  the knowledge of salvation. souls, if any, could be converted by his ministry; God
And as many as were ordained to eternal life be- having at once taken as many as were ordained to
lieved-From this expression some infer, that God's  eternal life, and left all the rest to Satan." —Fletcher.
ordination, or decree, is the sole or principal cause  We are therefore obliged to look out for another
of men's faith, and that he hath thereby fixed the  sense of the word reray/uevoL, and that is easily found.
number of those that shall believe, and whom he  It is a passive participle of the verb racon, which,
will finally save. But if so, consequently the want, although it has various significations, is never used
or absence, of such ordination or decree, in behalf  to express eternal predestination of any kind. It is
of others, is the sole or principal reason of their rendered ordained here, and Rom. xiii. 1; (where the
unbelief; and by God withholding it, he has fixed  margin certainly more properly  renders it orthe number of those that shall not believe, and so  dered;) elsewhere, as chap. xv. 2, to determine;
shall finally perish. For if the reason why these  1 Cor. xvi. 15, to addict one's self; and frequently
persons believed was only, or chiefly this, that they  to dispose, place, or appoint. In the Greek classics,
were ordained to believe, and obtain eternal life, in its passive form, it is generally used of men, who,
then the reason why the rest believed not must be having been appointed for some military expedition,
only, or chiefly this, that they were not so ordained  (and set in their proper offices, as it is rendered,
by God. And, if so, what necessity could there be, Luke vii. 8,) were drawn up in battle array for that
that the w0ord of God should first be preached to  purpose. So that it expresses, or refers, at once to
them, verse 46. Was it only that their damnation  the action of their commander, marshalling them,
might be greater? This seems to charge that lover and to their own presenting themselves in their proof souls, whose tender mercies are over all his per places, to be led on to the intended expedition.
toorks, with the greatest cruelty, as it makes him  So Dr. Doddridge, who adds, "This I take to be
determine from all eternity, not only that so many  precisely its sense here, and have therefore chosen
souls, as capable of salvation as any others, shall the word determined, as having an ambiguity someperish everlastingly, but also that the dispensations  thing like that in the original. The meaning of the
of his providence shall be such toward them, as sacred penman seems to be, that all who were deeply
shall necessarily tend to the aggravation of their con- and seriously concerned about their eternal happidemnation. And what could even their most mali- ness, (whether that concern began now, or were of
cious enemy do more? What is it that Satan him- longer date,) openly embraced the gospel:  for
self aims at by all his temptations, but the aggrava- surely none could be said'to believe who did not
tion of the future punishment of sinners? Therefore, make an open profession of Christianity."  In a
to assert that God had determined his word should  similar sense, the clause is understood by Dr. Hambe spoken to these Jews for this very end, (which  mond, who renders it, As meany as were disposed
assertion must follow from such an interpretation of for eternal life believed: and by Dr. Heylin, whose
the text,) is to make God more instrumental to their translation and gloss upon it is, As many as were
ruin than even the devil himself; and is certainly  in a fit disposition for eternal life believed. Dr.
wholly irreconcilable with his declarations, that he  Waterland also, and many of the most learned exis not willing any should perish, but would have  positors, interpret it in the same manner, namely,
all men to be saved. Further, the apostle gives this as describing those who were, at this timwe, in a disreason, why he turned from the Jews to the Gen- position to comply with the terms on which God, by
tiles, that the Jews had thrust the word of God from  his apostle, now offered them eternal life; that is, to
them, and judged themselves unworthy of eternal repent, believe, and obey the gospel. In other
life, verse 46; whereas, according to this doctrine, words, "As many as were brought to a resolution
this could be no sufficient reason of his turning from  of courageously facing all opposition in the way to
them to the Gentiles; for it was only they among  it, believed, and openly embraced the Christian
772                                                                a




The Jews persecute                      CHAPTER XIV.                          Paul and Barnabas.
A. M. 4049.  49 And  the  word  of the  Lord  Barnabas, and expelled them  out of A. M. 4049.
A. D. 45.                                                                                 A. D. 45.
was published throughout all the re- their coasts.
gion.                                               51 Y But they shook off the dust of their feet
50 ~ But the Jews stirred up the devout and  against them, and came unto Iconium.
honourable women, and the chief men of the   52 And the disciples Z were filled with joy
city, and x raised persecution against Paul and  and with the Holy Ghost.
X2 Tim. iii. 11.-Y Matt. x. 14; Mark vi. 11; Luke ix. 5; Chap. xviii. 6.-z Matt. v. 12; John xvi. 22; Chap. ii. 46.
religion, as the best means to prepare them for an  with them. From this time forth it appears in all
endless life of the greatest virtue and purity, as well the Gentile countries. Paul, after preaching to the
as of the greatest glory and most perfect happiness."  Jews, constantly offered salvation to the Gentiles,
The Syriac, likewise, one of the most ancient ver- and by so doing fulfilled the commission which he
sions of the New  Testament, has rendered the  had received from Christ, when he made him  his
passage in the same sense, which is of great mo- apostle to the Gentiles. But the Jews stirred up
ment, as that translation was made before the mean- the devout, &c. —The unbelieving Jews in Antioch,
ing of this place was disputed by the different sects greatly enraged at the success with which Paul
and parties of Christians. The sum is: All those, and Barnabas preached to the Gentiles, stirred up
and only those, now believed, who yielded to, instead  some women of considerable rank, who, having been
of resisting the convictions produced in their minds proselyted to their religion, were peculiarly zealous
by the preaching of the truth, and the influence of for it; and the chief men of the city-Also, who
the grace of God, which truth was preached with  probably were the husbands of these proselyted
equal clearness to others, and which grace, in a women; raised persecution against Paul and
similar way, visited and strove with others: for God  Barnabas-Representing them, doubtless, as exhad not reprobated the rest. It was his will that citers of sedition, and innovators in religion, who
they also should have been saved, but by yielding  might occasion danger to the state; and expelled
to inclinations, affections, and passions, which they  them out of their coasts-Out of the territory bethemselves knew to be sinful, and to which they  longing to Antioch. But they shook off the dust of
were under no necessity of yielding, they rejected  theirfeet-For a testimony against themrn; as Christ
the counsel of God against themselves, and thrust had commanded his apostles to do, in token of the
salvation from them. For they who then repented  certain ruin which should befall such despisers of
and believed were not constrained so to do, but his gospel. See on Matt. x. 14. And came unto
grace and mercy were then freely and copiously  Iconium —Where they renewed the proclamation of
offered to them, and pressed upon them, and they  those glad tidings, which many of the inhabitants
did not put it away, but yielded to its influence. So  of Antioch had so ungratefully rejected.  This
that a great multitude, even of such as, it seems, had  place lay on the western border of Lycaonia, and on
been idolatrous Gentiles, were converted. Those  the confines of Pisidia, Galatia, and Phrygia; to the
who wish for further satisfaction on this verse, may  latter of which it seems once to have belonged.
find it in Hammond, Whitby, and Dodd, upon it: in  See Raphelius. And the disciples-Who remained
Sellon's Arguments against General Redemption  at Antioch; were filled with joy-That so blessed
considered. Works, vol. ii. p. 128: and in Fletcher's  a message as that which Paul and Barnabas had
Checks to Antinomianism. Works, Am. ed., vol. ii. brought them, had reached their ears, and been
pp. 77, 78.                                        received by them; and with the Holy Ghost —With
Verses 49-52. And the word of the Lord was his enlightening, sanctifying, and comforting in
published throughout all that region-Paul and  fluences, and probably also with, at least, some of
Barnabas, it seems, during their stay at Antioch, his extraordinary gifts; confirming them in the faith
made excursions into the neighbouring country, for which they had newly embraced; and likewise
the sake of preaching to the idolatrous Gentiles; or qualifying them for carrying on the cause of Christ
the people who came from the country to Antioch, in that place, when  the first planters of their
and believed the doctrine preached by Paul and  church could no longer continue to cultivate and
Barnabas, carried the glad tidings of salvation home  water it.
CHAPTER XIV.
Tn tkis chapter, (1,) After successfully preaching the gospel at Iconium, persecution causes Paul and Barnabas to flee to
Lystra, Derbe, and the places adjacent, 1-7. (2,) At Lystra they heal a lame man; upon which the people could scarcely be
restrained from worshipping them as gods, 8-18. (3,) Quickly after, instigated by the Jews, they stoned Paul till they
thought he was dead, 19, 20. (4,) They visit the churches which they had lately planted, in order to appoint elders, or
pastors, to feed and rule the flocks, 21-23. (5,) Returning to Antioch, they report what things the Lord had done by the
gospel in their hands, 24-28.
a                                                                 773




In Iconiumn a multitude                THE ACTS.                  of Jews and Greeks believe.
A. M. 4049. AND  it came to pass in Iconium, and  wonders to be done by their A.M. 4050.
A. D. 45..t                                                                     A. D. 46.
that they went both together into  hands.
the synagogue of the Jews, and so spake, that  4 But the multitude of the city was divided:
a great multitude, both of the Jews, and also  and part held with the Jews, and part with the
of the Greeks, believed.                      b apostles.
2 But the unbelieving Jews stirred up the   5 And when there was an assault made both of
Gentiles, and made their minds evil affected  the Gentiles, and also of the Jews, with their ruagainst the brethren.                         lers, C to use them despitefully, and to stone them,
3 Long time therefore abode they speaking   6 They were ware of it, and d fled unto Lysboldly in the Lord, a which gave testimony unto  tra and Derbe, cities of Lycaonia, and unto
the word of his grace, and granted  signs the region that lieth round about:
a Mark xvi. 20; Heb. ii. 4.  b Chap. xiii. 3.      c 2 Tim. iii. 11.   d Matt. x. 23.
NOTES ON CHAPTER XIV.               were so filled with prejudice and malignity against
Verse 1. And it came to pass in Iconium-  them, one would have thought, that therefore they
Whither Paul and Barnabas were forced to retire should have withdrawn and hastened out of the
from Antioch; that they went both together into the way; or, if they had preached, should have preached
synagogue of the Jews-To whom they were still cautiously, for fear of giving further provocation to
disposed to make the first offer of the gospel: for those who were already sufficiently enraged:' no,
though the Jews at Antioch had used them cruelly, but the contrary; therefore they abode there a long
yet they would not therefore decline preaching to time, speaking boldly in the Lord: the more they
the Jews at Iconium, who, perhaps, might be better perceived the spirit and rancour of the town against
disposed. Let not those of any denomination be the new converts, the more they were animated to
condemned in the gross; nor any individuals of go on in their work, and the more needful they saw
mankind, of whatever sect or party, suffer for the it to continue among them, to confirm them in the
faults of others; rather let us do good to those faith, and to comfort them.  Who gave testimony
whose friends and associates, or who themselves, unto the word of his grace-Which they delivered,
have done evil to us; and they so spake-On the working with them according to his promise, Lo, I
great subject of the gospel salvation; spake so plain- am with your always: and granted signs and wonly, so convincingly, so warmly, so affectionately, ders to be done by their hands-Which were of great
and with such manifest concern for the souls of use to confirm the faith of the new converts, and to
men, and especially with such evident demonstra- prevail with many others to receive the gospel, and
tion of the Spirit and power; that a great multitude, which might have convinced all the inhabitants, if
both of the Jews and Greeks, believed-By the they had exercised a becoming candour. But the
Greeks here, we are to understand, not the Hellen- multitude of the city was divided-Into two parties,
ists, or persons of Jewish extraction, who spoke the and both very active and vigorous: among the
Greek language, but the Gentile Greeks, descended  rulers and persons of rank, and among the common
from heathen ancestors. Most of these, being now  people, there were some that held with the unbelievfound in the synagogue of the Jews, were, without ing Jews, and others that held with the apostles. It
doubt, religious proselytes, though probably not cir- seems this business of the preaching of the gospel
cumcised; for few of the idolaters frequented the was so universally taken notice of with concern,
Jewish synagogues. It is not improbable, however, that almost every adult person, even of the multithat the fame of such extraordinary teachers as Paul rude of the city, was either for it or against it; none
and Barnabas might, on this occasion, draw together stood neuter: all were either for them or their enemany people who did not usually worship in the mies; for God or Baal; for Christ or Beelzebub.
synagogues. From the Jews and proselytes being   Verses 5-7. And when there was an assault made
so numerous in Iconium, we may infer that it was a -Or was about to be made; both of the Gentiles,
very great and populous city.                 and the Jews —Who, though generally at enmity
Verses 2-4. But the unbelieving Jews-Who  with one another, yet were united against the
were greatly provoked at the growing success of the Christians, as Herod and Pontius Pilate, the Pharigospel, and studied all they could to put a stop to its sees and Sadducees, against Christ. If the church's
progress; stirred up the Gentiles-The idolatrous enemies can unite for its destruction, shall not its
Gentiles, the heathen inhabitants of the place; and friends, laying aside all personal feuds, unite for its
made their minds evil affected-Greek, eKcacaav ragc preservation?  To use them despitefully-To ex1ipvxa,  irritated; or, exasperated  their souls pose them to disgrace; and then to stone, and put
against the brethren-Against the disciples of them to death: and thus they hoped to ruin their
Christ, and especially against those celebrated teach- cause. They were aware of it-When the project
ers of a religion against which they had imbibed was just ripe for execution, Paul and Barnabas restrong prejudices. Long time, therefore, abode ceived intelligence of it, and prevented the bloody
they-Namely, Paul and Barnabas; speaking boldly attempt by withdrawing from thence; theyfled unto
in the Lord-Because the minds of the Gentiles Lystra first, and then to Derbe; and after that to
774                                                              a




Paul heals a cripple at Lystra.      CHAPTER XIV.   The idolaters prepare to worship htm.n
A. M. 4050. 7 And there they preached the gos-  12 And they called Barnabas, Jupi- A. M. 4050
A. D. 46.                                                                          A. D. 46.
pel.                                 ter; and Paul, Mercurius, because he
8 ~ e And there sat a certain man at Lystra, was the chief speaker.
impotent in his feet, being a cripple from his  13 Then the priest of Jupiter, which was
mother's womb, who never had walked.          before their city, brought oxen and garlands
9 The same heard Paul speak: who stead- unto the gates, i and would have done sacrifice
fastly beholding him, and f perceiving that he  with the people.
had faith to be healed,                         14 Which when the apostles, Barnabas and
10 Said with a loud voice, g Stand upright Paul, heard of, k they rent their clothes, and
on thy feet.  And he leaped and walked.        ran in among the people, crying out,
11 And when the people saw what Paul had   15 And saying, Sirs, lwhy  do ye these
done, they lifted up their voices, saying in the  things? mWe also are men of like passions
speech of Lycaonia, h The gods are come down  with you, and preach unto you, that ye should
to us in the likeness of men.                  turn from n these vanities 0 unto the living God,
e Chap. iii. 2.-f Matt. viii. 10; ix. 28, 29.-   Isa. xxxv. 6.  m James v. 17; Rev. xix. 10.- n 1 Sam. xii. 21; 1 Kings
h Chap. viii. 10; xxviii. 6.-  i Dan. ii. 46. -k Matt. xxvi. 65. xvi. 13; Jeremiah xiv. 22; Amos ii. 4; 1 Corinthians viii. 4.
1 Chap. x. 26.                                 ~ l Thess. i. 9.
the region that lay round Lycaonia, namely, the re-   Verses 11, 12. And when the people —Who were
gion of Phrygia and Galatia. In thus fleeing from  present when this wonderful cure was wrought;
their persecutors they followed their Master's ad- saw what Paul had done-By merely speaking a
vice, who directed them, when persecuted in one word, being all in raptures of astonishment; they
city, to flee unto another: for though he enabled  lifted up their voices-In loud acclamations; saythem to work miracles for the confirmation of the ing, The gods are come down-Which the heathen
gospel, he gave them no power of working any to  supposed they frequently did, Jupiter especially.
save themselves from persecution. And there they  But how amazingly does the prince of darkness
preached- Karet Slav evayye7utLo/1evo,) and there they blind the minds of them that believe not! The Jews
werepreaching; the gospel-And that, it appears, in  would not own Christ's Godhead, though they saw
a very successful manner, so that the church was him work numberless miracles: but these heathen,
still increased by the very methods taken to de- seeing mere men work one miracle, were for deifystroy it.                                     ing them immediately! And they called Barnabas,
Verses 8-10. And there sat, &c.-To the general Jupiter, &c.-Chrysostom observes, that the heaaccount of the apostle's labours given above, the  then represented Jupiter as an old, but vigorous man,
historian here subjoins a particular relation of some of a noble and majestic aspect, and large robust
memorable events which  happened at Lystra. make; which, therefore, he supposes might be the
There sat a man impotent in hisfeet-Disabled, as form  of Barnabas: whereas Mercury appeared
the word is, to that degree, that it was impossible he young, little, and nimble, as Paul might probably do,
should set his feet to the ground, or lay any stress for he was yet but a young man. The reason, how
upon them; being-As was well known, a cripple  ever, given by Luke is different, namely; because he
from his mother's woinb. This same man heard  was, o Vyajevoe rs Xoy8, the chief speaker, or, the
Patul speak-Having, it seems, been laid in some  leader of the discourse; on which account, they
place of public resort, to beg alms of such as passed  thought it more probable that he was Mercury, their
by, near where Paul was discoursing; who stead. god of eloquence.
fastly beholding him, and perceiving-By the ar-   Verses 13-17. Then the priest of Jupiter-Who
dour and humility expressed in his countenance, or was esteemed the tutelar deity of that place, and
by the gift of discerning spirits which he possessed; whose statue stood just without the gate; brought
that he had faith to be healed-Had a degree of oxen, or bulls rather, and garlands —To put on the
confidence in his soul, that the Jesus whom Paul victims; the usual offerings to Jupiter; to the gates
preached could and would heal him: Paul probably  -Of the place where Paul and Barnabas were; and
finding at the same time in himself that the power would have done sacrifice to them —To acknowof Christ was to be displayed on this occasion; said  ledge the obligation they were under to them for
with a loud voice-In the hearing of all that were this condescending and beneficent visit, and to take
assembled there, as one that was conscious of the this opportunity of imploring their continued prodivine authority by which he then acted; Stand, tection in their public and private affairs.  Which
&c.-Or, as is certainly implied, and as some copies when the apostles heard-As they were leading on
read, I say unto thee, in the name of the Lord  the sacrificial procession toward them; they rent
Jesus, stand upright on thyfeet-And power went their clothes —In token of that mixture of indignaalong with this word; for the lame man immediate- tion and sorrow with which they beheld this strange!y leaped and walked-Thus showing that he was abuse of a miracle, wrought tb destroy that idolatry,
perfectly cured.                               which from thence they took occasion to practise;
a                                                             775




Tle Jews excite the people              THE ACTS.                  against Paul, who ts stoned.
A. M. 4050. P which made heaven, and earth, and   18 And with these sayings scarce A. M. 4050.
A. D. 46.                                                                              A. D. 46.
the sea, and all things that are therein: restrained they the people, that they  A
16 q Who in times past suffered all nations had not done sacrifice unto them.
to walk in their own ways.                        19  T t And there came thither certain Jews
17 r Nevertheless he left not himself without from Antioch and Iconium, who persuaded
witness, in that he did good, and s gave us the people, u and having stoned Paul, drew
rain from  heaven, and fruitful seasons, filling  him  out of the city, supposing he had been
our hearts with food and gladness.              dead.
p Gen. i. 1; Psa. xxxiii. 6; cxlvi. 6; Rev. xiv. 7. — qPsa.   s Lev. xxvi. 4; Deut. xi. 14; xxviii. 12; Job v. 10; Psa. lxv.
lxxxi. 12; Chap. xvii. 30; 1 Pet. iv. 3.  r Chap. xvii. 27; 10; lxviii. 9; cxlvii. 8; Jer. xiv. 22; Matt. v. 45.-t Chap.
Rom. i. 20.                                      xiii. 45.   u 2 Cor. xi. 25; 2 Tim. iii. 11.
and ran in among the people, crying —With the  us rain, but God that gives us rain from heaven.
greatest vehemence, as in a fire, or other sudden  2d, The benefits which we have, by these powers of
and great danger; Sirs, why do ye these things-  nature, witness to us that we ought to make our
With regard to us? We are not what you imagine  acknowledgments, not to the creatures that are
us to be; but men of like passions with you —Ob- made serviceable to us, but to the Creator, who
noxious to the same common infirmities of human  makes them so. God seems to reckon the instances
life with yourselves; and preach that ye should  of his goodness to be more cogent proofs of his title
turn from  these vanities-From  worshipping any  to our homage and adoration, than the evidences of
but the true God. He does not deign to call them  his greatness; for his goodness is his glory. " As
gods; unto the living God-Not like these dead  a friend, in sending us frequent presents, expresses
idols; who made the heaven, and the earth, and the his remembrance of us and affection to us, though
sea-Each of which they supposed to have its own  he neither speak nor write to us; so all the gifts of
gods.  Who in timepast-He prevents their object- the divine bounty, which are scattered abroad on
ing, " But if these things were so, we should have  every side, are so many witnesses sent to attest the
heard: them from our fathers;" suffered all nations divine care and goodness, and they speak it in very
to wsalk in their own ways-In the idolatries which  sensible language to the heart, though not to the
they had chosen, without instructing them by di- ear."  And with these sayings —Plain and reasonavinely-inspired teachers; which was an awful, but ble as they were; scarce restrained they the people
just judgment upon them. Observe, the multitude  -From their purpose of sacrificing to them. So
of them that err, does not turn error into truth. strongly were idolaters in love with their idolatrous
Though all nations practised idolatry, yet every  practices!
kind and species of it is founded on a lie. Never-   Verse 19. There came, &c.-The sacred histotheless —Though even then; he left not himself rian now proceeds to give us a remarkable instance
without witness —Of his being, perfections, and pro- of the fickleness of the multitude. Soon after Paul
vidence, in any country. Besides the witness for and Barnabas had put a stop to that undue respect
God within them, the dictates of conscience, they  which the people at Lystra would have shown them,
had witnesses for God around them, in the bounties on account of the above-mentioned miraculous cure
of his providence. Their not having inspired teach- which they had wrought, and had instructed them
ers among them, nor the Holy Scriptures, did in part to worship none but the true God; certain Jews
excuse them; and therefore God did not destroy  from Antioch and Iconiumn-Came thither, having
them for their idolatry, as he did the Jewish nation. heard, it is likely, of the respect that was shown
But that did not wholly excuse them; notwithstand- there to Paul and Barnabas, and incensed the people
ing it they were deeply criminal before God: for against them, persuading them to disbelieve their
there were other witnesses for God, sufficient to in- doctrine, and representing them as impostors; perform them that he, and he only, was to be wor- haps as two wicked magicians, who were endeavourshipped; and that to him they owed all their ser- ing to overturn every thing sacred, both among the
vices, from whom they received all their comforts, Jews and the Gentiles; or, at least, as seditious and
and therefore were guilty of the highest injustice  dangerous persons, who ought not to be harboured.
and ingratitude imaginable, in alienating their ser- In this way they soon prejudiced the minds of the
vices from him. In that he did good —To all his populace to such a degree against them, that the very
creatures, with a bountiful hand, and especially to  people who but just before would have adored them
mankind. Even by punishments God testifies of as deities, now rose in a tumultuous manner to put
himself: but more peculiarly by benefits. And dgave them  to death as malefactors; being moved with
us-All, whether Jews or Gentiles; rain from heaven  equal ease either to adore or murder them. So shortand fruitfal seasons —Which could not come by  lived are human passions not governed by reason and
chance, nor were caused by the vain idols of the principle! Thus, Israel fe-llinto idolatry within forty
heathen. Observe, reader, 1st, All the powers of days from God's giving them the law from mount
nature witness to us a sovereign power in the God  Sinai. Nor could Paul expect any better treatment,
of nature, from whom  they are derived, and on  when he considered that that the same multitude who
whom they depend. It is not the heaven that gives applauded Christ as king of the Jews, and followed
776                                                               a




Paul and Barnabas                      CHAPTER XIV.                         revisit the churches.
A. M. 4050. 20 Howbeit, as the disciples stood that z we must through much tribu- A. M. 4050.
A. D. 46.                                                            n                 A. D. 46.
round about him, he rose up, and  lation  enter into  the kingdom  of Ao
came into the city: and the next day he depart-  God.
ed with Barnabas to Derbe.                        23 And when they had a ordained them elders
21 ~T And when they had preached the gos- in every church, and had prayed with fasting,
pel to that city, x and' had taught many, they  they commended them  to the Lord, on whom
returned again to Lystra, and to Iconium, and  they believed.
to Antioch,                                       24 And after they had passed throughout Pi22 Confirming the souls of the disciples, and  sidia, they came to Pamphylia.
Y exhorting them  to continue in the faith, and   25 And when they had preached the word in
X Matt. xxviii. 19. —  Gr had made many disciples.-Y Chap. z Matt. x. 38; xvi. 24; Luke xxii. 28, 29; Rom. viii. 17; 2 Tim.
xi. 23; xiii. 43.                          ii. 11, 12; iii. 12.-a Tit. i. 5.
him with their acclamations, about six days after, nature, he would then have felt his bruises much
petitioned Pilate that he might be crucified! And  more than at first; and probably, after the best care
having stoned Paul —Not in consequence of a judi- that could have been taken of him, would hardly
cial sentence, passed by any magistrates, but in a have been able to move. Probably by going into
popular tumult in the streets, they drew-Ordragged, the city, and showing himself to the new converts,
him out of the city, supposing he had been dead-It at least, if not to others, he hoped, as he reasonably
seems, they left his body exposed to the open air, might, to confirm their faith in, and their courageous
intending that he, to whom a few days before they  attachment to, the gospel.
would have sacrificed oxen, should be himself a prey    Verses 21, 22. And when they had preached, and
to wild beasts or birds! Probably, says Dr. Dodd- taught many-Namely, at Derbe; and, it seems also,
ridge, there might be something extraordinary in the  in Galatia and Phrygia: see Col. iv. 13. Greek,
appearance of his body in this circumstance, which IzaO Irevaavre talavsr, having made many disciples;
led them to conclude he was dead while he was yet they returned again to Lystra, &c.-Being doubtalive; for one can hardly imagine that they would  less directed so to do by the Spirit; confirming the
have been contented with any very slight and tran- souls of the disciples-Whom they had converted
sient inquiry whether he were dead or not.  It is ob- in their former journey; exhorting them to continue
servable we read of no such injury offered to Barna- in the faith-WVith a steadfastness becoming the evibas, who seems to have had no share in the effects dence and importance of it; and testifying that we
of this popular fury; probably Paul's distinguished  must through much tribulation —Which will unazeal marked him out as the object of their distin- voidably lie in our way; enter into the king'dom of
guished cruelty.  Thus, in his turn, did Paul suf-  God —A kingdom which, however, will amply refer the very punishment which he had been so ac- compense us for all the sufferings that we shall meet
tive in bringing upon the blessed martyr, Stephen! with in our way to it. " The cross was eminently
And, doubtless, the recollection of that affair helped  the way to the crown in those days: the Head,'says
very much to reconcile him to what had now be- Zanchy, having been crowned with thorns, it is not
fallen him.                                     fit the feet should tread on roses: —an easy way to
Verse 20. Howbeit, as the disciples stood round-  heaven is a false one."
For there were some here at Lystra that became    Verse 23. And when they had ordained eldersdisciples, having found the mean between deifying  Or, presbyters, termed e7rtcoiorec, bishops, or overthe apostles and rejecting them. And though Paul's  seers, chap. xx. 28; in every church-Out of those
enemies left him for dead, yet these would not leave  who were themselves but lately converted. So soon
him, but stood roundabout his body, having courage  can God enable even a babe in Christ to build up
to own him when he was thus cruelly treated, though  others in the common faith; and prayed with fastsons that stoned him might stone them for mani- ing-That a blessing might attend their inspection
they had reason enough to fear, that the same per-, and labours; they commended them to the Lord —To
festing such regard for him. Probably they stood  the direction, guardianship, and care of the Lord Jeconsidering how they should perform the last office  sus; on whom they believed-As able to guide and
of affection to him, in bearing him to his funeral with  assist them in, and bless their endeavours for, the
proper respect. Unexpectedly, however, while they  edification of his people. This custom of ordaining
were considering of this, to their unspeakable sur- elders in the churches which he planted, Paul invariaprise, he rose up-As in perfect health; and went into  bly observed, in order that the brethren, being united
the city-That just after he had been stoned, dragged  together, under the direction of stated teachers and
about the streets and left for dead, he should be able leaders, might increase the more in grace, especially
to rise and walk back into the city, must certainly  in mutual love, and be the better enabled to sustain
be the effect of a miraculous cure, approaching as persecution for the gospel.
near as one can conceive to a resurrection from the    Verses 24-26. After they had passed through Pidead. This was the more illustrated by his going  sidia, &c.-Paul and Barnabas having, on their rethe next day to Derbe; whereas, in the course of turn from Phrygia and Galatia, visited all the cities
a                                                               777




Jewish teachers urge the necessity          THE ACTS.           of circumcising the Gentile converts.
A. M. 4050. Perga, they went down  into Atta- ed the church together, dthey rehearsed  A.M. 4050.
A. D. 46.                                                                                   A.D. 46.
lia:                                     all that God had done with them, and
26 And thence sailed to Antioch, b from whence  how he had e opened the door of faith unto the
they had been c recommended to the grace of  Gentiles.
God, for the work which they fulfilled.              28 And there they abode long time with the
27 And when they were come, and had gather- disciples.
b Chap. xiii. 1, 3..c Chap. xv. 40.   d Chap. xv. 4, 12; xxi. 19.  e 1 Cor. xvi. 9; 2 Cor. ii. 12; Col. iv. 3; Rev. iii. 6.
of Lycaonia and Pisidia, where they had formerly  Antioch were more than ordinarily met, or could
planted churches, they came at length to Perga, in  meet, in one place; but on this occasion they called
Pamphylia-Where they spent some time in preach- together the leading persons of them, particularly
ing the word; probably because they had remained  the ministers and deacons, here termed the church,
there but a short space formerly. And having thus  as the heads of the tribes are often called the conrevisited all those cities, and given the churches in  gregation of Israel, in the books of Moses. Or, perthem their due form; they came down to Atlalia-   haps, as many of the people as the place of meeting
A sea-port town below Perga; and thence sailed to  could contain, came together on this occasion. They
Antioch-In Syria; froom whence they had-By the  rehearsed all that God had done with, or by, themdivine appointment; been recommended-In a very  In the whole of their voyages and journeys, in all
solemn manner; (chap. xiii. 2, 3;) to the grace of  the countries through which they had passed. The
God-To his favour, aid, and blessing; for the work  same expression is used chap. xv. 4; but it is explainwhich they had fulfilled-And where, therefore, they  ed, (verse 12) of the miracles and wonders which
were very desirous both of rendering a particular  God had wrought among the Gentiles by them; of
account of their ministry to their brethren in that which wonders the chief, no doubt, was, that God
church, and also of returning their grateful acknow- had communicated the Holy Ghost to the Gentile
ledgments with them  to the divine providence and  converts, and thereby declared his acceptance of them
grace, to which they owed their safety amidst so  without circumcision; and how he had opened the
many extreme dangers, and their success in such  door offaith unto the Gentiles-Who had continued
difficult labours.                                  so long in ignorance, idolatry, and misery; making
Verses 27, 28. And when they had gathered the  the gospel to shine into their hearts, and graciously
church together-It is probable the Christians at receiving them into the number of his people.
CHAPTER XV.
Here, (1,) Some Jewish converts urging it as necessary that the Gentile Christians should observe the law of Moses, Paul
and Barnabas go to Jerusalem to consult the apostles and elders upon that question, 1-5. (2,) A meeting of the apostles
and elders being held to consider it, Peter declares against imposing such a yoke on the Gentile converts, 6-11. (3,)
Pail and Barnabas give an account of their success among the Gentiles, and James delivers his judgment on the matter
in debate, agreeing with Peter, 12-21. (4,) The apostles and elders approve of what Peter and James had proposed, ana
send letters by Judas and Silas, accompanying Paul and Barnabas to the churches, to acquaint them with the decision of
the council, 22-29. (5,) The decree, being carried to Antioch, is received there by the disciples with great joy, 30, 31.
(6,) Judas and Silas continue some time at Antioch, and preach to the people, as do also Paul and Barnabas, 32-35.
(7,) Paul proposes to Barnabas to revisit the churches which they had planted: but not agreeing about taking Mlark, they
separate, and Barnabas, with Mark, sails to Cyprus; and Paul, taking Silas, goes through Syria and Cilicia, confirming
the churches, 36-41.
A. M. 4055. AND  a certain men  which  came  brethren,  and  said,' Except ye A. M. 4055.
down  from  Judea, taught the  be  circumcised  c after  the  mana Gal. ii. 12.-b John vii. 22; Verse 5; Gal. v. 2; Phil. iii. 2; Col. ii. 8, 11, 16. —— c Gen. xvii. 10; Lev. xii. 3.
NOTES ON CHAPTER XV.                    by them. Designing to spread their notions among
Verse 1. And certain men which came downfrom  the Gentiles, they came to Antioch, because that city
Judea-Probably such as had been of the Pharisees, abounded with Gentile converts, and was the head(verse 5,) or, perhaps, of those priests which were  quarters of those that preached to the Gentiles; and
obedient to the faith, chap. vi. 7. As they came from  if they could but make an impression there, they
Judea, it is likely they pretended to be sent by the  supposed their leaven would soon  be diffused to all
apostles at Jerusalem, or, at least, to be countenanced  the churches of the Gentiles.  And said, Except ye
778




A counsel of the apostles            CHAPTER XV.                     convened at Jerusalem.
A.M. 4056. ner of Moses, ye cannot be sav-  4 And when they were come to Je- A. M. 4056.
ed.                                  rusalem, they were received of the
2 When therefore Paul and Barnabas had no  church, and of the apostles and elders, and
small dissension and disputation with them, gthey declared all things that God had done
they determined that d Paul and Barnabas, and  with them.
certain other of them, should go up to Jerusalem    5 IT But there 1 rose up certain of the sect of
unto the apostles and elders about this question. the Pharisees, which believed, saying, h That
3 And e being brought on their way by the it was needful to circumcise them, and to comchurch, they passed through Phenice and Sa- mand them to keep the law of Moses.
maria, f declaring the conversion of the Gentiles:  6 And the apostles and elders came together
and they caused great joy unto all the brethren. for to consider of this matter.
d Gal. ii. 1.-e Rom. xv. 24; 1 Cor. xvi. 6, 11.-f Chap. s Verse 12; Chap. xiv. 27; xxi. 19.-' Or, rose up, said they,
xiv. 27.                                 certain.-  hVerse 1.
/
be circumcised after the manner of Moses-That is, that those Jewish impositions should be solemnly
Except ye keep the law of Moses, (see verse 5; Gal. opposed in time, because multitudes of converts were
v. 3,) ye cannot be saved-Can neither enjoy God's still zealous for the law, and ready to contend for the
favour here, nor his kingdom hereafter. Paul and  observance of it. Indeed, many of the Christians at
Barnabas had no small dissension and disputation  Antioch undoubtedly knew that Paul was under an
-They strenuously opposed this doctrine; 1st, Be- extraordinary divine direction, and therefore would
cause its direct tendency was to subvert the gospel, readily have acquiesced in his determination alone;
which they had preached, and which they knew was but as others might have prejudices against him, on
of itself sufficient for the salvation of men, without account of his having been so much concerned with
the works of the Mosaic law. And, 2d, Because it the Gentiles, it was highly expedient to take the conwas a betraying of the natural rights of mankind, current judgment of all the apostles on this occasion;
who, by the gospel, are left free, both to obey the since their authority was supreme in the church, and
good laws of the countries where they live, and en- their decision alone could put an end to the controjoy whatever rights accrue to them from those laws. versy. It appears from Gal. ii. 1, that Titus was one
Whereas, by receiving the law of Moses, the Gen- of those who accompanied Paul and Barnabas to Jetiles really made themselves the subjects of a foreign  rusalem at this time. Him, it is probable, Paul had
power; for that law included the civil or political converted in the Lesser Asia: and, being a person of
law of Judea; and all who received it actually put great piety and ability, he had taken him as his asthemselves under the jurisdiction of the high-priest sistant in the room of John Mark, at Perga, and had
and council at Jerusalem. Hence Paul and Barna- brought him to Antioch; and he, being a Gentile,
bas, as faithful servants of Christ, could not see his had consequently much interest in the determination
truth betrayed; they knew Christ came to free men  of this question. See Doddridge and Macknight.
from the yoke of the ceremonial law, to take down    Verses 3-5. And being brought on their way by the
that wall of partition between Jews and Gentiles, church-That is, by several of its members; they
and unite them both in himself, and therefore would passed through Phenice and Samaria-Which lay
not hear of circumcising the Gentile converts, when  in their way; declaring-To their fellow-Christians,
their instructions were only to baptize them. And, whom they met with in the several towns through
as spiritual fathers to them, they would not see their which they passed; the conversion of the Gentilesliberties encroached on.  There being, therefore, That is, of multitudes of them, by the blessing of
much contention upon this account at Antioch, God on their labours. And they caused great joy
where there were several converts from among the unto all the brethren-By the account they gave.
Gentiles, to whom this doctrine could not but be very  And when they were come, ~c., they were receiveddisagreeable, and, doubtless, many Jewish Christians, That is, solemnly welcomed by the church, and parwho approved of it; and the peace of the church  ticularly by the apostles and elders who resided at
and the unity of its members being in danger of be- Jerusalem, who all showed them every mark of reing broken, to prevent this, if possible, it was judged  spect. And they declared all things-That is, the
advisable to get the best satisfaction they could, in principal things; which God had done by theman affair which affected the liberties and consciences That by their ministry he had converted the Genof many. They determined, therefore, that Paul tiles in many countries, and had bestowed upon many
and Barnabas, and certain others, should go to Je- of them the Holy Ghost, in the plenitude of his gifts.
rusalem, about this question —This is the journey  But, they added, that at Antioch there rose up certo which Paul refers, (Gal. ii. 1, 2.) when he says, he tain of the Pharisees who believed-Affirming that
went up by revelation, which is very consistent with  it was necessary to circumcise them; and that the
this; for the church, in sending them, might be di- brethren of Antioch had sent them to lay the matter
rected by a revelation, made either immediately to before the apostles.
Paul, or some other person, relating to so important   Verses 6-11. And the apostles, #c., came together
an affair. Important indeed it was, and necessary  to consider ofthis matter —As the apostles conmonly
a                                                           779




Peter and James declare                 THE ACTS.            against circumcising the GentaLes.
A. M. 4056.  7 ~ And when there had been much  q wrought among the Gentiles by A. M. 4056.
A. D. 52.                                                                             A.D. 52.
disputing, Peter rose up and said unto  them.
hem, i Men and brethren, ye know how that   13 ~ And after they had held their peace,
a good while ago, God made choice among us, r James answered, saying, Men and brethren,
hat the Gentiles by my mouth should hear the  hearken unto me.
word of the gospel, and believe.                 14 s Simeon hath declared how  God at the
S And God, k which knoweth the hearts, bare  first did visit the Gentiles, to take out of them
them  witness,'giving them  the Holy Ghost, a people for his name.
even as he did unto us:                          15 And to this agree the words of the pro9 m And put no difference between us and  phets; as it is written,
them, n purifying their hearts by faith.         16 tafter this I will return, and will build
10 Now therefore why tempt ye God, ~ to put again the tabernacle of David which is fallen
a yoke upon the neck of the disciples, which  down; and I will build again the ruins thereof,
neither our fathers nor we were able to bear?   and I will set it up:
11 But P we believe, that through the grace   17 That the residue of men might seek after
of the Lord Jesus Christ, we shall be saved, the Lord, and all the Gentiles, upon whom
even as they.                                   my name is called, saith the Lord, who doeth
112 ~ Then  all the multitude kept silence, all these things.
and gave audience to Barnabas and Paul, de-   18 Known unto God are all his works from
claring what miracles and wonders God had  the beginning of the world.
i Chap. x. 20; xi. 12.-k 1 Chron. xxviii. 9; Chap. i. 24.   o Matt. xxiii. 4; Gal. v. 1.-   Rom. iii. 24; Eph. ii. 8; Tit.
I Chap. x. 44. — Rom. x. 11.-L nChap. x. 15, 28, 43; 1 Cor. ii. 11; iii. 4, 5.- qChapter xiv. 27.-rChapter xii. 17
i. 2; 1 Pet. i. 22.                             s Verse 7.   t Amos ix. 11, 12.
resided at Jerusalem, the greater part of them may  tiles, contrary to his declared will in this matter, and
have come together on this occasion; and the elders contrary toyourownconviction. For we-Whohave:ikewise, men most respectable for their grace and  been educated in the Jewish religion, and especially
gifts, having been chosen to the office of elders from  we who are apostles, believe, that through the grace
among those on whom the Holy Ghost descended on  of ourLord esus Christ-Andnotthrough obedience
the day of pentecost. Many of the brethren, too, to the law of Moses, we-Jews, shall be saved even as
of the church of Jerusalem were present in this they-The Gentiles, are to be saved; in one and the
assembly.  For the decree, which was passed  same way, namely, through the grace of Christ alone.
on the question, runs in the name of the whole    Verses 12-18. Then all the multitude kept silence
church. And when there had been much disputing  -Having nothing further to object to what had been
-Occasioned by those of the sect of the Pharisees, advanced; and gave audience to Barnabas and
who maintained the necessity of circumcision. It Paul-Who confirmed Peter's reasoning, by declardoes not appear that this debate was among the apos- ing what miracles God had wrought among the
tles themselves; but if it was, if they themselves  Gentiles-By their ministry; of which, the chief mireally debated the matter first, yet might their final racle was, that he. had amply conferred the gifts of
decision be from an unerring direction. For how  the Holy Spirit on the believing Gentiles, although
really soever they were inspired, we need not sup- they were uncircumcised.  After they had done
pose their inspiration was always so instantaneous  speaking, James, the son of Alpheus, one of the
and express, as to supersede any deliberation in their apostles, answered those who were for subjecting
own minds, or any consultation with each other. the Gentiles to the law, by adding, in supplement to
Peter rose up —And put the assembly in mind, how he  Peter's reasoning, that the prophets had foretold the
had been ordered by God to preach the gospel to  conversion of the Gentiles; so that it was always
Cornelius and the other Gentiles who were with  God's purpose to make them his people. The pashim; and how Godl who knoweth the hearts of men, sage he appeals to, quoting it according to the readbare them witness-That he accepted them without ing of the Seventy, is Amos ix. 11, 12; where see
circumcision, having given them the Holy Ghost, the notes. It may be thus paraphrased: After thiseven as to the Jews, and put no difference between Afterthe Jewishdispensation expires; Iwillreturnthem-And the Jews; purifying their hearts-Not To my people in mercy; and will build again the taby the rites and ceremonies of the law, but by faith. bernacle-That is, the house, or family, of David;
lNow therefore-Said he, why do ye not acquiesce in  which is fallen down —Is in a low, degraded state:
such a determination? Why tempt ye God to put a  I will do this by raising from his seed the Christ,
yoke on the neck of the disciples-So grievous and  who shall erect, on the ruins of his fallen tabernacle,
burdensome, that neither our fathers nzor we were  a spiritual and eternal kingdom; that the residue of
able to bear it? —Why  provoke ye God by making  men-A —nd not the Jews alone; might seek after the
circumcision necessary to the salvation of the Gen- Lord —After an acquaintance with him, and the bless780                                                               a




Chosen men sent with the               CHAPTER XV.               apostle's decree to the Gentiles.
A. A. 4056.  19 Wherefore u my sentence is, that with the whole church, to send cho- A. M. 4056
A. D. 52.                                                                              A. D. 52.
we trouble not them, which from  sen men of their own company to Analnong the Gentiles X are turned to God:        tioch, with Paul and Barnabas; namely, Ju20 But that we write unto them that they ab- das surnamed c Barsabas, and Silas, chief men
stain Y from pollutions of idols, and zfrom fornica- among the brethren:
tion, andfromnthingsstrangled, andfromblood.   23 And they wrote letters by them after this
21 For Moses of old time hath in every city  manner; The apostles, and elders, and brethem that preach him, b being read in the syna- thren, send greeting unto the brethren which
gogues every sabbath day.                        are of the Gentiles in Antioch, and Syria, and
22 ~ Then pleased it the apostles and elders, Cilicia.
u Verse 28.-  x 1 Thess. i. 9.-Y Gen. xxxv. 2; Exod. xx.   z 1 Cor. vi. 9,18; Gal. v. 19; Eph. v. 3; Col. iii. 5; 1 Thess.
3, 23; Ezra xx. 30; 1 Corinthians viii. 1; Rev. ii. 14, 20; x. iv. 3; 1 Pet. iv. 3.-a Gen. ix. 4; Lev. iii. 17; Deut. xii. 16,
20, 28.                                          23.-b Chap. xiii. 15, 27.  c Chap. i. 23.
ings consequent thereon; and all the Gentiles upon  ever they killed any creature for food, to abstain
wLhom my name is called-Or who shall be called by  from the blood thereof. It was to be poured upon
my name; who shall be my people. James adds, the ground as water; doubtless, 1st, To be a token
Known unto God are all his works-This the apos- to mankind, in all ages, that they would have had no
tie infers from the prophecy itself, and the accom- right to take the life of any animal for food, if God
plishment of it. And this conversion of the Gen- had not given them that right, who, therefore, to retiles, being known to him from eternity, we ought mind them of it, and impress it on their minds in all
not to think a new or strange thing. It is observable, generations, denied them the use of blood, and rehe does not speak of God's works in the natural quired it to be spilt upon the ground. 2d, In honour
world, (which would have been nothing to his pre- of the blood of atonement, Lev. xvii. 11, 12. The
sent purpose,) but of his dispensations toward the  life of the sacrifice was accepted for the life of the
children of men. Now he could not know these, sinner; and blood made atonement for the soul; and
without knowing the characters and actions of parti- therefore must not be looked upon as a common
cular persons, on a correspondence with which the  thing, but must be poured out before the Lord, (2
wisdom  and goodness of those dispensations are  Sam. xxiii. 16,) and especially in honour of that
founded. For instance, he could not know how he blood which was in due time to be shed for the sins
would deal with heathen idolaters, (whom he was of the world. Now this prohibition of eating blood,
now calling into his church,) without knowing there  given to Noah and his posterity, and repeated to the
would be heathen idolaters; and yet this was a thing  Israelites in the law of Moses, and which was never
purely contingent, a thing as dependant on the free- revoked, is here confirmed and made of perpetual
doim of the human mind as any we can imagine. obligation. See the notes on Gen. ix. 4. For Moses
This text, therefore, among a thousand more, is an  hath, &c.-The sense and connection here may be:
unanswerable proof that God foreknows future con- To the Jews we need to write nothing on these heads,
tingencies, though   there are difficulties relating  for they hear the law continually, and are there
thereto which man cannot solve.                  most solemnly and repeatedly enjoined to abstain
Verses 19-21. Wherefore my sentence-My judg- from these things.
inent in this matter; is, that we trouble not-With    Verses 22, 23. Then pleased it the apostles, &c.such observances as those now in question; them  This advice was very acceptable to the apostles and
which from among the Gentiles-The ignorant and  elders, who unanimously declared their approbation
idolatrous Gentiles; are turned unto God-Are con- of it; with the whole church-Who therefore had a
verted by divine grace to the knowledge and wor- part in this business; to send chosen men-Who might
ship of the true God, and to obedience to his gospel. attest that this was the judgmentof the apostles and all
But that we write unto them, that they abstain from  the brethren. And wrote letters by them- -The whole
all things grossly scandalous, and particularly from  conduct of this affair plainly shows that the church,
pollutions of idols —From every species of idolatry: in those days, had no conception of St. Peter's
that they should have no manner of fellowship with  primacy, or of his being the chief judge in controidolaters in their idolatrous worship, or in the feasts versies. For the decree is drawn up, not according
they hold upon their sacrifices; see 1 Cor. x. to his, but the Apostle James's proposal and direc14; 2 Cor. vi. 14. And from fornication-Which  tion: and that in the name, not of St. Peter, but of
even the philosophers among the heathen did not all the apostles and elders, and of the whole church.
account any fault. It was particularly frequent in  Nay, St. Peter's name is not mentioned at all, either
the worship of their idols, on which account these  in the order for sending to Jerusalem on the quessins are here named together. And from things  tion, (verse 2,) or in the address of the messenstrangled-That is, from whatever has been killed  gers concerning it, (verse 4,) or in the letter which
without pouring out the blood; and from blood-  was written in answer.  The apostles, elders, and
When God first permitted man to eat flesh, he com- brethrenz-These brethren, being neither apostles
umanded Noah, and in him all his posterity, when- nor elders, were undoubtedly private Christians,
a                                                                781




The apostles' advice                   THE ACTS.                             to the Gentiles.
A. M. 4056. 24 Forasmuch as we have heard,  27 We have sent therefore Judas and A. M. 4056.
A. D. 52.                                                                          A. D. 52.
that d certain which went out from us, Silas, who shall also tell you the same  D. 52,
have troubled you with words, subverting your things by 2 mouth.
souls, saying, Ye must be circumcised, and   28 For it seemed good to the Holy Ghost
keep the law; to whom we gave no such com- and to us, to lay upon you no greater burden
mandment:                                     than these necessary things;
25 It seemed good unto us, being assembled   29 f That ye abstain from  meats offered to
with one accord, to send chosen men unto you, idols, and g from blood, and from things stranwith our beloved Barnabas and Paul:            gled, and from fornication: from  which if ye
26 e Men that have hazarded their lives for keep yourselves, ye shall do well.  Fare ye
the name of our Lord Jesus Christ.             well.
d Verse 1; Gal. ii. 4; v. 12; Tit. i. 10, 11.   e Chap. xiii. 2Gr. word. —  Verse 20; Chapter xxi. 25; Rev. ii. 14, 20.
50; xiv. 19; 1 Cor. xv. 30; 2 Cor. xi. 23, 26. l          g Lev. xvii. 14.
whom the apostles, in their great condescension,   Verses 28, 29. For it seemed good to the Holy
joined with themselves on this occasion, as well Ghost, and, consequently, to us-This may include
knowing that their declared concurrence would the decision which the Holy Spirit had given by his
strengthen the obligation upon the church at An- descent on Cornelius and his friends, but seems
tioch, not only to acquiesce in this decree, but to more directly to express the consciousness which
support it; and it was the more prudent to do it, as this assembly had of being guided by his influences
the liberty this gave to the Gentile Christians would  on their minds in the present determination. It
somewhat affect the secular interests of the inhabit- cannot, however, be extended to any ecclesiastical
ants of Jerusalem.                             councils that have not inspired apostles to preside,
Verses 24-27. Forasmuch as we have heard, &c. as this here had. To lay upon you no greater bur-The simplicity, weightiness, and conciseness of den-They allude to the yoke spoken of verse 10.
this letter, are highly observable; that certain  So far were they from delighting to impose on the
which went out from us-That is, pretending to be churches any mere human and unnecessary institu
sent out by us; have troubled you with words —By  tions, that they dreaded enjoining any thing which
requiring you to be circumcised and to keepthe law; God had not required, and was not calculated to
subverting your souls-That is, unsettling your promote the faith and holiness of the new converts'
minds; to whom we gave no such commandment —  than these necessary things-Some of the things
No commission to make use of our names, or teach  here mentioned are of perpetual obligation upon
any such doctrine. It seemed good unto us —After Christians of all nations and ages, and they were all
duly considering the matter in a general assembly, necessary for the peace of the church at that time,
called for the purpose; to send chosen men unto you namely, to avoid giving offence to the converted
— Men of our own body; with our beloved Barnabas  Jews, and to promote brotherly love between them
and Paul-Whom we greatly respect, as men that and the converted Gentiles. The first of them,
have hazarded their lives-In repeated instances, however, was not necessary long, and the direction
and with great courage; for the name of our Lord  concerning it was therefore afterward repealed by
Jesus-Such a testimony as this to the reputation of the same Spirit, as we read in the former epistle to
Paul and Barnabas was by no means a mere compli- the Corinthians. With regard to abstaining from
ment, but exceedingly prudent, as it might tend to  blood, concerning which there has been much conremove the prejudices conceived against them by  troversy among divines, we may further observe
the Jewish converts or teachers, who, as appears here, that the eating of it was never permitted the
from many passages of the epistles, endeavoured as children of God, from the beginning of the world.
much as possible to lessen the character of these  For, Ist, From Adam to Noah no man ate flesh at all;
apostles. It would also be an evidence of the har- consequently, no man then ate blood. 2d, When
mony subsisting between them and those of the  God allowed Noah and his posterity to eat flesh, he
circumcision.  We have sent therefore Judas and  absolutely forbade them to eat blood; and accordSilas-Men that have heard our debates, and are ingly this, with the other six precepts of Noah, was
perfectly acquainted with our judgment and de- delivered down from Noah to Moses. 3d, God recision. This precaution of sending approved wit- newed this prohibition by Moses, which was not renesses along with the copy of the decree, which was pealed from the time of Moses till Christ came.
delivered to Barnabas and Paul, was intended to pre- 4th, Neither after his coming did any presume to
vent the zealous and bigoted Judaizers from affirm- repeal this decree of the Holy Ghost, till it seemed
ing that the letter did not contain a just account of good to the bishop of Rome so to do, about the
what was determined by the church. For these  middle of the eighth century. 5th, From that time,
chosen men, having assisted at the council, would  those churches which acknowledged his authority
not only tell the brethren of Antioch the same things held the eating of blood to be an indifferent thing.
by mouth, but attest that it was the unanimous But, 6th, In all those churches which never did acopinion of the whole assembly.                knowledge the bishop of Rome's authority, it never
782                                                            a




The apostolical decree causes great   CHAPTER XV.                joy to the disciples at Antioch.
A. M. 4056.  30 So when they were dismissed, from  the brethren  unto the apos- A. M. 4056.
A. D. 52.                                                                             A. D. 52.
they came to Antioch: and when  tles.
they had gathered the multitude together, they   34 Notwithstanding, it pleased Silas to abide
delivered the epistle.                          there still.
31 Which when they had read, they rejoiced   35 k Paul also and Barnabas continued in
for the 3 consolation.                          Antioch, teaching and preaching the word of
32 And Judas and Silas, being prophets also  the Lord, with many others also.
themselves, h exhorted the brethren with many   36 ~ And some days after, Paul said unto Barwords, and confirmed them.                      nabas, Let us go again and visit our brethren,
33  And.after  they  had  tarried  there  1 in every city where we have preached the word
a  space,  they  were  let  igo  in  peace  of the Lord, and see how they do.
3 Or, exhortation._ h Chap. xiv. 22; xviii. 23.-i 1 Cor. xvi.  k Chapter xiii. 1.-   Chapter xiii. 4, 13, 14, 41; xiv. 1, 6,
11; Heb. xi. 31.                                   24, 25.
was allowed to eat blood, nor is it allowed at this of their freedom from the law of Moses, as a term
day. This is the plain fact; let men reason as of salvation, but in every branch of Christian faith
plausibly as they please, on one side or the other. and practice. And after they had continued there
From which keeping yourselves, ye will do well-  a space-A competent time; they were let go in
That is, yewill find a blessing. This gentle manner peace-Were dismissed, doubtless, with earnest
of concluding was worthy the apostolical wisdom  prayers for the divine blessing upon them and their
and goodness. But how soon did succeeding coun- labours, and with all possible expressions of kindsels, of inferior authority, change it into the style of ness and respect unto the apostles,from whom they
anathemas! Forms which have proved an occasion  came. Notwithstanding, it pleased Silas-Who, it
of consecrating some of the most devilish passions seems, had formed an intimate friendship with Paul;
under the most sacred names; and, like some ill-ad- to abide there still-To continue a while longer than
justed weapons of war, are most likely to hurt the  his companion Judas, who had come with him from
hand from which they are thrown. The reader that Jerusalem.  Paul also and Barnabas continued
wishes for further information on the subject of the in Antioch-It is probable that it was during this
prohibition of eating blood will find ample satisfac- time Peter came to Antioch; and, after having contion in an excellent work of Dr. Delaney, entitled, versed for some time freely with the Gentile ChrisRevelation examined with Candour; a work of tians, separated himself from them, on the arrival
great merit, although but little known. See vol. ii. of some Jewish zealots from Jerusalem, according
p. 18, &c.                                     to the account given Gal. ii. 11, &c., where see the
Verses 30-35. So when they-Paul, Barnabas, notes.
Judas, and Silas; came to Antioch, they gathered    Verse 36. And so/me days after-After they had
the multitude —The private Christians, as well as continued a considerable number of days at Antioch;
the elders, and other official members of the church; Paul —Whose active spirit was ever forming some
for as they had all been concerned in sending them, new scheme for the advancement of Christianity;
they had all a right to be informed of the result of said to Barnabas-His former associate; Let us go
their mission; and delivered the epistle-Containing  again and visit our brethren-The churches we
the apostolic decree; which when they had read, they  have planted; in every city-Wherever we have
rejoiced-Namely, to find that so venerable an as- preached the word of the Lord; let us go and water
sembly as that which had been held at Jerusalem, had  the seed sown. Those who have preached the gosconcurred with Paul and Barnabas, in vindicating  pel should visit those to whom they have preached it;
the liberty of the Gentile converts from the yoke of that they may see what effect their ministry has had,
the Mosaic ceremonies. It must be observed, the  and whether any real and lasting fruit has been prochurch at Antioch consisted chiefly of converted  duced by it. And see how they do-How their souls
proselytes; and their joy would be in proportion to  prosper; how they grow in faith, hope, love; ana
the anxiety and suspense with which they had  what is the state of religion among them. And what
waited for the apostles' determination. And Judas else ought to be the grand and constant inquiry in
and Silas-The special messengers from Jerusa- every ecclesiastical visitation? As the apostle could
lem thither; being prophets also themselves —That not but be sensible of the great danger in which the
is, preachers of the gospel, or teachers in the church; Gentile converts, in distant countries, were of being
exhorted the brethren with many words-Did not perverted by the Jews, and as his zeal for the purity
only deliver the particular message with which they  of the gospel would lead him to consider by what
were charged, but, on the occasion of such a nu- means they might most probably be confirmed in
merous and solemn auditory, each of them discours- the truth, it is likely that another end which he had
ed largely on the truths and duties of Christianity, in view in proposing this journey was, to make
exhorting them to adhere to the gospel they had  these Gentiles acquainted with the decrees which
embraced, and to adorn it by a corresponding con- had been ordained by the apostles, elders, and
duct; and confirmed them —Not only in the belief brethren in Judea.  For no expedient could appear
a                                                               783




Contentton about                         THE ACTS.                                    John Mar.ie
A. M. 4057.  37 And Barnabas determined to take l them, that they departed asunder one A. M. 4057
A. D. 53.                                                                                 A. D. 53.
A-._   5.with them  mJohn, whose surname  from  the other: and  so Barnabas
was Mark.                                        took Mark, and sailed unto Cyprus.
38 But Paul thought not good to take him    40 And Paul chose Silas, and departed, 0 bewith them, n who  departed from  them  from  ing recommended by the brethren unto the
Pamphylia, and went not with them  to the  grace of God.
work.                                              41 And he went through Syria and Cilicia,
39 And the contention was so sharp between  P confirming the churches.
m Chap. xii. 12, 25; xiii. 5; Col. iv. 10; 2 Tim. iv. 11; Philem. 24.n Chap. xiii. 13.  o Chap. xiv. 26.-P Chap. xvi. 5.
to him  more proper than this, to preserve them  certainly was to be lamented, was madethe occasion
from being misled. Accordingly, as we find chap. of a more extensive spread of the gospel. For Barxvi. 4, he and his fellow-traveller delivered these  nabas sailed with Mark into Cyprus, to visit the
decrees to them as they went through the cities.    churches which he and Paul had planted there in
Verses 37-41. And Barnabas deermined-Greek, their former journey: and Paul, choosing Silas, who
eS2Aevaaro, counselled, or advised; to take with them  was himself a prophet, and a chief man among the
-As their minister; John-His nephew, who had  brethren, departed to pursue the course which he
set out with them before. But Paul thought not had intended; being recommended by the brethren
good —Thought it not proper; to take him  who  to the grace of God-Which recommendation we
departed, &c.-Who had shown such cowardice or do not find that Barnabas waited for. And he went
fickleness as to desert them in Pamphylia; who had  throu gh Syria and Cilicia-Which was his native
shrunk from the labour and danger of converting  country, (as Cyprus was that of Barnabas;) confirmthose whom they were now going to confirm. And  ing the churches-Which had been planted in those
the contention was so sharp-Greek, eyevero rrapo- parts, in their adherence to the Christian faith.
Fuou, orthere was a paroxysm. It is a medical term, These churches in Cilicia had been formed before
signifying a fit of a fever; and here means, a sharp  the council held in Jerusalem, and probably by Paul.
fit of anger; but nothing in the text implies that the  It appears, not only that Paul and Barnabas were
sharpness was on both sides. It is far more pro- afterward thoroughly reconciled, (1 Cor. ix. 6; Gal.
bable that it was not; that Paul, who had had the  ii. 9,) but also that John was again admitted by Paul
right on his side. maintained it with love. The  as a companion in his labours, Col. iv. 10; Philem.
strife, however, between these good men, which  24; 2 Tim. iv. 11.
CHAPTER XVI.
(1,) Paul, finding Timothy at Lystra, circumcises him, takes him for his assistant, and, visiting the churches, delivers to
them the decrees of the council, 1-5. (2,) The Holy Ghost prohibits their preaching in the proconsular Asia and Bithynia;
they are directed by a vision to go to Macedonia, 6-12. (3,) Lydia, being converted at Philippi, entertains them kindly,
13-15. (4-,) Paul casts out a spirit of divination from a young woman, for which he and Silas are scourged and imprisoned, 16-24. (5,) While they sing praises to God in the prison, the prison-doors are opened by an earthquake; and the
jailer, after being on the point of murdering himself, is converted and his family, 25-34. (6,) Paul and Silas oblige the
magistrates to liberate and dismiss them honourably, as Roman citizens, 35-40.
A. M.4057. THEN  came he to a Derbe and  of a certain  woman  which  was a A.M. 4057
A. D. 53.                                                                                 A. D. 53.
Lystra: and behold, a certain dis- Jewess, and believed, but his father
ciple was there, b named Timotheus, c the son  was a Greek:
a Chap. xiv. 6._ b Chap. xix. 22; Rom. xvi. 21; 1 Cor. iv. 17; Phil. ii. 19; lThes. iii. 2; 1Tim. i. 2; 2 Tim. i. 2.  c 2 Tim. i. 5.
NOTES ON CHAPTER XVI.                  this his second progress through these parts, it is
Verses 1-3. Then —When he had passed through  probable that Timothy was converted by him in his
the regions of Syria and Cilicia; came he to Derbe  former journey, and was a spectator of what he then
and Lystra-At which places he had preached the  suffered at Lystra, (see chap. xiv. 19, 20,) and that
gospel in his former progress. And a certain dis- Paul then began to have some acquaintance with
ciple was there,named Timotheus-As Paul (2 Tim. him.  The son of a certain believing. Jewess, bett
iii. 10, 11) speaks of Timothy as having been a wit- his father was a Greek-These circumstances are
ness of his sufferings at Lystra, and we read nothing  mentioned as worthy of note, because he afterw.ard
of ally remarkable sufferings which he endured in I became a very considerable person in the church,
784                                                                 a




Paul circumcises Timothy.              CHAPTER XVI.                The churches are established,
A.-M. 4057.  2 Which d was well reported of by   5 And g so were the churches esta- A. M. 4057
A. D. 53.                                                                              A.D. 53.
- D 53 _the brethren that were at Lystra and  blished in the faith, and increased in
Iconium.                                         number daily.
3 Him  would Paul have to go forth with   6 Now, when  they had gone throughout
him; and e took and circumcised him, because  Phrygia, and the region of Galatia, and were
of the Jews which were in those quarters: for forbidden of the Holy  Ghost to preach the
they knew all that his father was a Greek:       word in Asia;
4 And as they went through the cities, they   7 After they were come to Mysia, they assayed to
delivered them  the decrees for to keep, f that gointo Bithynia: but the Spirit suffered them not.
were ordained of the apostles and elders which   8 And they, passing by Mysia, h came down
were at Jerusalem.                              to Troas.
a Chap. vi. 3._e 1 Cor. ix. 20; Gal. ii. 3; v. 2.-f Chap. xv. 28, 29.- r Chap. xv. 41.-h 2 Cor. ii. 12; 2 Tim. iv. 13.
as well as a faithful and useful friend to the apostle. Syria, and Cilicia, they belonged equally to all the
Who was well reported of, &c.-Was spoken of; Gentile converts everywhere. And so were the
by the brethren at Lystra an'd Iconiunm-As an  churches established, &c. —The several churches
eminently serious and devout young man, who had  where they came, being watered by such faithful
been remarkable for his early piety, having been  labourers, and encouraged with so favourable a detrained up by his good mother and his grandmother cision of the grand point then in question, were
in an acquaintance with the Holy Scriptures from  much confirmed in their adherence to the Christian
his childhood, 2 Tim. i. 5; iii. 15. Him would Paul faith; and increased more and more in numberdaily
have to go forth with him —As an assistant in his -For the burdensome yoke of the law of Moses
work, being directed herein by the Holy Ghost, being now broken, a great obstacle to the conversion
I Tim. i. 18; and, to qualify him for the office, he  of the Gentiles was removed.
conferred on him  the extraordinary gifts of the    Verses 6-8. Now when they had gone throughout
Spirit, and had him  solemnly set apart for the  Phrygia —Greek, dteOovreg de ry1v  pvytav, Cal t nv
ministry by the presbytery, or eldership, of Lystra, Pra2artcsv rXopav, having passed through Phrygia and
1 Tim. iv. 14. For, in his former journey, he and  the Galatian country, and spoken there what was
Barnabas had ordained elders in every city. Withal, sufficient, and delivered to the churches in those
designing to employ Timothy in preaching to the  parts the decrees above mentioned, in order to their
Jews, he circumcised him; because he knew the  establishment in the true faith of the gospel; and
Jews w'ould not have respected him as a teacher, if  were forbidden of the Holy Ghost (probably by an
they had taken him for an uncircumcised Gentile. inward dictate) to preach the word in Asia-That
This is that Timothy, whose teachableness and  is, in the proconsular Asia: for, "as all the places
tears made such an impression on the apostle's mentioned in the former verses lay in Asia Minor,
mind, that he never forgot them, 2 Tim. i. 4; who  it is evident that the word Asia must be thus underattended Paul in many of his journeys; and who, in  stood. The reason for this prohibition seems to
respect of his love to Christ, and zeal for the advance- have been, that the time for preaching in that proment of the gospel, was like-minded with Paul, Phil. vince was not yet come. But it is certain thatflourii. 20; so that he was his genuine son; and, as a son  ishing churches were afterward planted there, parserveth with his father, so he served with the apostle  ticularly at Colosse, Laodicea, Sardis, Thyatira, and
in the gospel. On all which accounts, hewas of such  Philadelphia. It seems therefore to have been the
consideration among the disciples, and also so ex- determination of Providence, respecting Paul and
ceedingly esteemed by Paul for his knowledge and  his companions, that, instead of going through this
piety, that he allowed him to join him in some of region now, by such a leisurely progress as that in
those epistles which he wrote to the churches: while, which they proceeded in their former journey,
at the same time, the apostle so greatly honoured  through Pamphylia,  Pisidia, Lycaonia, &e., they
him, as to write to him two most excellent letters, should hasten to Europe directly, and preach the
found in the canon of Scripture, which bear his name. gospel first in Philippi, which was a Roman colony,
Verses 4, 5. And-In order that peace might be and then in the neighbouring parts; while, in the
secured among the brethren in these parts, and no  mean time, the Asian provinces, now passed over,
unnecessary burden might be imposed upon the  might hear some report of it from their neighbours
Gentile converts. through the arts of any Judaizing  and so.be prepared to receive, with greater advanl
teachers; as Paul and his companions went through  tage, the labours of the apostles, when they should
the cities, they delivered them the decrees for to keep  return to them, as Paul afterward did, chap. xviii.
-Committed to the custody of each church an ex- 23, &c. By this means the spread of the gospel
act and attested copy of the decrees, made by the  would, in any given time, be wider than (other circouncil at Jerusalem. See chap. xv. 29: for, al- cumstances being equal) it would have been, had
though these decrees were written in the form of a they taken all the interjacent places in their way."letter to the brethren of the Gentiles in Antioch, Doddridge. After they were come into Mysia —
VoL. I.           (50)                                             785               a




Paul is invited in a vision            THE ACTS.                         to go to Macedonia.
A. M. 4057. 9 ~T And a vision appeared to Paul with a straight course to Samothracia, A. M. 4057.
A.' D. 53.                                                                         A. D. 53.
A   in the night: There stood a i man of and the next day to Neapolis;
Macedonia, and prayed him, saying, Come over  12 And from  thence to 1Philippi, which is
into Macedonia, and help us.                  1the chief city of that part of Macedonia, and
10 And after he had seen the vision, imme- a colony: and we were in that city abiding
diately we endeavoured to go k into Mace- certain days.
donia, assuredly  gathering, that the Lord   13 And on the 2 sabbath we went out of the
had called us for to preach the gospel unto  city by a river side, where prayer was wont
them.                                         to be made; and we sat down, and spake
11 Therefore loosing from  Troas, we came unto the women which resorted thither.!Chap. x. 30.-k 2 Cor. ii. 13.-I Phil. i. 1.        Or, the first.-2 Gr. sabbath day.
Which was the most western province of the Lesser historians, who every one of them show the like
Asia, and lay on the coast of the ZEgean sea; they  amiable modesty.
assayed to go northward into Bithynia-A country    Verses 11, 12. Therefore, loosing from Troas, we
bounded on tle west by a part of the Propontis and  came to Samothracia —An island in these seas, fathe Thracian Bosphorus, and on the north by the mous for being the seat of certain religious mysteEuxine sea. Probably their intention was to visit ries, in equal estimation with those called Eleusinian.
the flourishing cities of Nice, Nicomedia, and Chal- But it does not appear that they went ashore there,
cedon, and so pass from thence into Europe. But for they landed the next day at Neapolis-A seathe Spirit suffered them cnot-Forbidding them as port town of Macedonia. Nor did they make any
before. Many manuscripts and versions of undoubt- stay even there, but went straight to Philippi; beed authority read here, The Spirit of Jesus. And  cause it was the chief city of that part of Macedonia
so passing by the Lesser Mysia-Which separated  — And a Roman colony. Thus Paul, having preached
Bithynia from the country of Troas; they came to first at Damascus, next at Jerusalem, after that
the city Troas-A noted seaport, where travellers throughout all the coasts of Judea, and then to the
from the upper coasts of Asia commonly took ship  Gentiles in Syria, Cilicia, and most of the countries
to pass into Europe. Here Paul and his assistants of the Lesser Asia, went at length, by the particular
were joined by Luke, (verse 10,) the writer of this commandment of Christ, among the Greek niations,
history, and a native of Antioch, as is generally be- to whom it was proper that the glad tidings of sallieved, who, to the profession of a physician, had  vation should now be given. For, seeing the gospel
joined that of a Christian minister, or evangelist.    was a revelation from the true God, and was supVerses 9, 10. And-While they were in this place, ported by great and undeniable miracles, it was fit
undetermined, probably, to what coast of Europe  that it should, in due course, be proposed to those
they should sail, if, according to their intention, they  nations who were best qualified to judge of its nacrossed the sea; a vision appeared to Paul in the ture and evidences; because if, upon an accurate
night-To direct them: it was not a dream, though  examination, great numbers of men embraced the
it was by night. No dream is mentioned in the New  gospel, whose minds were improved by science, and
Testament, except that of Joseph, and of Pilate's every kind of culture, their conversion would render
wife. There stood a wman of Macedonia —Before  it indubitable, in after times, 4iat the gospel was suphim, probably an angel, clothed in the Macedonian  ported by those great and undeniable miracles, which
habit, or using the language of that country, and re- the Christian records affirm were performed in every
presenting the inhabitants of it; and prayed him-  country, by the preachers of the gospel. Besides,
With great earnestness; saying, Come over into  God, in his infinite wisdom, was determined that the
Macedonia, and help us —Against Satan, ignorance, reigning idolatry should be utterly overthrown in
and sin. And after he had seen the vision-And  those countries of Europe where it had the greatest
given an account of it to his companions; immediate- support, from the ability and learning of its abetters;
ly we endeavoured to go into Macedonia-Willingly  that no person might suspect, or affirm, in aftertimes,
obeying the heavenly admonition; assuredly ga- that idolatry was destroyed, and Christianity estabthering-From this vision; that the Lord had called  lished, merely through the ignorance and simplicity
us to preach the gospel unto them —In that country. of the people among whom it was first preached.
This is the first place in which Luke intimates his   Verses 13-15. On the sabbath we'went out of the
attendance on the apostle. And here he does it only  city-The Jews usually held their religious assemin an oblique manner. Nor does he throughout the blies (either by choice or constraint) at a distance
history once mention his own name, or any one from the heathen; by a river side-The river Strything which he did or said for the service of Chris- mon, which ran between Philippi and Neapolis;
tianity; though Paul speaks of him in the most where prayer was wont to be made-That is, where
honourable terms, Col. iv. 14; 2 Tim. iv. 11; and the Jews and their proselytes were wont to assemprobably, as the brother whose praise in the gospel ble for prayer. The original expression, which is
went through all the churches, 2 Cor. viii. 18. The  peculiar and much controverted, s evo/uETero rpooevX?
same remark may be mrade on the rest of the sacred  eavt, may be rendered, TWhere aproseucha (or place
786                                        (50* )             a




Paul, coming to Philippi, meets        CHAPTER XVI.               with Lydia, whom he baptizes.
A. M. 4057.  14 [ And a certain woman named  have judged me to be faithful to the A. M. 4057.
A. D. 53.                                                                              A.D. 53.
Lydia, a seller of purple, of the city  Lord, come into my house, and abide         D. 53
of Thyatira, which worshipped God, heard us: there: and n she constrained us.
whose m heart the Lord opened, that she attend-   16 ~T And it came to pass as we went to
ed unto the things which were spoken of Paul. prayer, a certain damsel, 0 possessed with a
15 And when she was baptized, and her spirit 3of divination, met us, which brought her
household, she besought us, saying, If ye  masters P much gain by soothsaying:
m Luke xxiv. 45.    Gen.xix.3; xxxiii. 11; Jud. xix. 21; Luke    o 1 Samuel xxviii. 7.-3 Or, of Python. -P Chapter
xxiv. 29; Heb. xii. 2.                                xix. 24.
for prayer) was by law allowed. And we sat down, might have them to pray with and for her and her
and spake unto the women which resorted thither-  family daily, and thereby bring down the divine
At first in a familiar manner; for Paul did not im- blessing upon herself and them.  And she conmediately begin to preach.  It appears that most strained us-By her importunity. The expression
or all of the congregation were women; among  implies that they were reluctant to accept her inviwhom there was one Lydia, a seller ofpurple, who  tation, being unwilling to be, in any respect, burworshipped the true God'-After the Jewish man- densome to the families of their friends, and studyner; a native of Thyatira-Who had fixed her resi- ing to make the gospel without charge, in order that
dence in Philippi, for -the sake of commerce; whose  the unbelievers might have no occasion given them
heart the Lord opened-The word,6tvoFe, here used, of reproaching the preachers of it as designing, selfproperly refers to the opening of the eyes; and the  seeking men; and that the Christians might have no
heart, or mind, has its eyes, Eph. i. 18. These are  reason to complain of the expenses of their religion.
closed by nature; and to open them is the peculiar Lydia's pressing invitations, however, overcame their
work of God. Lydia, it seems, was so strongly af- reluctancy, and they at last consented to her request,
fected with what Paul said, that she embraced the  and abode at her house as long as they continued at
gospel with the full assurance of faith, and with all Philippi, which was many days: see verses 12, 18.
her heart. And she was baptized-It seems, im- During this time they laid the foundation of a numediately upon her believing, and making a profes- merous church, gathered both from among the Jews
sion of her faith; and her household-Those of them  and the Gentiles; a church which, after the apostle's
that. were infants (if any were such) in her right, departure, increased so exceedingly, that, when he
as her children, the children of believing parents  wrote his epistle to the Philippians, they had sevehaving a right to be admitted to that ordinance; and  ral bishops, or presbyters, and deacons, Phil. i. 1.
those that were grown up, through her influence and    Verse 16. As wve went to prayer-Or to the place
authority. She and her household were baptized, of prayer, mentioned before; a certain damsel met
by the same rule whereby Abraham and his house- us (that is, met Paul and his three companions) poshold were circumcised,. because the zeal of the cove- sessed with a spirit of divination —Greek, EXsaav
nant belongs to the covenanters and their seed. As 7rvev/va rvavoc, having a spirit of Python, or Apolit is not probable, that in so many households and  lo. This title, it is generally said, was given to
families as are said in the New Testament to have  Apollo, on account of his having destroyed a monbeen baptized, there was no infant; so, neither is it strous serpent that was called Python; or a person
likely that the Jews, who had so long been accus- who for his cruelty was surnamed Python, that is,
tomed to circumcise their children, would not, when  serpent or dragon, from whence Apollo had the
they embraced the gospel, devote them to. God by  name of Pythius. Plutarch tells us, that those who
baptism. She besought us-Earnestly entreated us. were inspired with this spirit were eyyapgptyv~ol, perSee how the souls of the faithful cleave to those  sons who spake as seeming to send the voice from
by whom they are gained to God! saying, If ye their bellies; and Galen mentions the same fact.
have judged me faithful to the Lord-If you have  The manner in which Luke relates the story, plainconsidered me as being sincere in the profession I ly implies that he thought this to be a real possession,
have made of believing in the Lord Jesus, and really  and that Paul himself viewed it in that light. Nor
regard me as a true Christian; come into my house  can the girl's behaviour, or his, or that of  her masand abide there-As long as you stay in this city. ters afterward, be accounted for, without allowing
This she desired, 1st, Totestify her gratitude to them, this to have been the case.  It is well known that
who had been God's messengers, and the instruments  the Hebrews called the spirit with which such perof his grace to her; imparting the knowledge of sal- sons were supposed to be agitated, _tN, ob, because
vation, and producing a blessed change in her heart the bodies of those who appeared to be possessed by
and life. 2d, She desired an opportunity of receiv- it were violently distended, like leathern bottles full
ing further instruction. If she could but have them  of wine, and ready to burst. Compare Job xxxii.
awhile in her family, she might hear their heavenly  18, 19.  Which brought her masters much gain by
discourse daily, and not only at the place of prayer soothsaying-That is, by pretending, with the assiston sabbath days; in her own house, also, she might ance of a familiar spirit, to discover stolen goods,
not only hear them, but might make inquiries, and  and to point out the concealed authors of mischiefs,
receive satisfaction, on many important subjects; and  and  to disclose the general good or ill-fortune oM
a                                                               787




Paul and Silas                          THE ACTS.                              are imprisoned.
A. M. 4057. 17 The same followed Paul and us, ing, These men, being Jews, x do ex- A. M. 4057
A. D. 53.                                                                             A. D. 53.
and cried, saying, These men are the  ceedingly trouble our city,
servants of the most high God, which show unto   21 And teach customs which are not lawful
us the way of salvation.                        for us to receive, neither to observe, being
18 And this did she many days.  But Paul, Romans.
being grieved, turned and said to the spirit, I   22 And the multitude rose up together against
command thee in the name of Jesus Christ to  them: and the magistrates rent off their clothes,
come out of her.  r And he came out the same  y and commanded to beat them.
hour.                                            23 And when they had laid many stripes
19 ~ And swhen her masters saw  that the I upon them, they cast them into prison, charghope of their gains was gone, t they caught ing the jailer to keep them safely.
Paul and Silas, and u drew them into the 4 mar- i 24 Who having received such a charge, thrust
ket-place unto the rulers,                      them into the inner prison, and made their feet
20 And brought them to the magistrates, say- fast in the stocks.
qMark i. 25, 3i. —rark xvi. 17. -s Chap. xix. 25, 26. x 1 Kings xviii. 17; Chap. xvii. 6.-y 2 Cor. vi. 5;xi. 23, 25;
t 2 Cor. vi. 5.-u Matt. x. 18.-4 Or, court.                1 Thess. ii. 2.
the persons who applied to her, and their success in  this was a Roman colony, possessed the supreme
particular affairs, with other secrets, for which many  authority in the city: saying, These men, being
ignorant persons, imlall countries, are willing to give Jews-A nation peculiarly despised by the Romans;
money. See notes, on Deut. xviii. 10, 11; 1 Sam. do exceedingly trouble our city-Disturb it in an inxxviii. 7.                                      sufferable manner; and teach customs which are
Verses 17, 18. The same followed Paul and us-  not laufiul for us to receive-Being such as would
Luke, Silas, andTimothy; and cried, saying-With  lead us to renounce the gods of our country, and abgreat earnestness of voice and gesture; These men  stain from many things which the Roman laws reare the servants of the most high God, &c.-A great quire. The world has received all the rules and
truth: but they did not need, nor would accept of, doctrines of all the philosophers that ever were; but
such testimony. And this she did manty succeeding  gospel truth has something in it peculiarly intoleradays. But, at length, Paul being wearied with so ble to the world; neither to observe, being Romans
tedious a circumstance, and grieved —Under an ap- -" Though there was, as yet, no express law of the
prehension that this stratagem of Satan might lead  senate, or of the emperor, against Christians, as such,
the people to imagine that the preachers of the gos- yet there was an old law of the Romans forbidding
pel acted in a confederacy with the evil spirit, to whom  them,  ant novos deos, anut alienigenas colere,' either
the heathen worship was addressed; turned —To- to worship new gods, or the gods of other nations;
ward the damsel; and said to the spirit-By whose  and requiring them to worship the gods of their
emotion she spake; I command thee in the name of country; from which Christianity dissuaded men,
Jesus Christ —Whose gospel I preach; to come out of not suffering any to worship the gods of their fathers,
her. And he came out the same houtr-So that she had  but requiring them to turn from these dumb idols to
never afterward such kind of supernatural agitations, the living God, 1 Thess. i. 10; chap. xiv. 15." —Whitnor pretended to any gift of prophecy for the future. by. Perhaps, also, they alluded to something said
Verses 19-21. Anzd when her masters saw that the by the apostle relating to the kingship of Christ, conhope of their gains was gone-Was vanished with  cerning which we know he preached afterward, at
the evil spirit that was cast out. See here of how  Thessalonica, chap. xvii. 7.
much'evil the love of money is the root! If the    Verses 22-24. And the multitude rose up against
preaching of the gospel ruin the craft of the silver- them-Excited and inflamed by these accusations;
smiths, (chap. xix. 24,) much more will it ruin that and the magistrates-Or the pretors; rent off their
of the soothsayers and fortune-tellers. Hence here  clothes-That is, the clothes of Paul and Silas; for
is a mighty outcry raised when Satan's power is such was the Roman method of proceeding in such
broken. The power of Christ, which appeared in  cases. Their magistrates were wont to command
dispossessing the woman, and the great kindness the lictors to rend open the clothes of the criminals,
done to her, in delivering her out of Satan's hand, and to beat their bodies with rods; as Grotius; here
made noimpression uponthem whentheyapprehend- observes. And when they had laid many stripes
ed that they should lose moneyby it. They caught upon thenm-Had severely scourged them; (either
Paul and Silas-Timothy and Luke, it seems, not they did not immediately say they were Romans, or
being so obnoxious to them; and drew them into in the tumult it was not regarded;) they cast them
the market-place-With a view to accuse them; into prison, charging the jailer to keep them
unto the rulers-Or inferior magistrates, (as the word  safely-Lest, among their numerous friends, a resapxovrar here means,) who held their court there. cue should be attempted; who, having received such
And brought them-Tote gpa'rlyot, to the pretors, a charge-A charge so strict, and from persons of
or commanders of the army, who, it is probable, as such greatrank; thrust them into the inner prison788                                                              a




Paul and Silas are delivered         CHAPTER XVI.              from prison in an earthquake.
A. M. 4057. 25 ~ And at midnight Paul and Si- open, he drew  out his sword, and A. M. 4057.
A. D. 53.                                                                          A.D. 53.
las prayed, and sang praises unto  would have killed himself, supposing
God: and the prisoners heard them.            that the prisoners had been fled.
26 z And suddenly there was a great earth-  28 But Paul cried with a loud voice, saying,
quake, so that the foundations of the prison  Do thyself no harm: for we are all here.
were shaken: and immediately a all the doors  29 Then he called for a light, and sprang in,
were opened, and  every one's bands were and came trembling, and fell down before Paul
loosed.                                        and Silas;
27 And the keeper of the prison awaking   30 And brought them  out, and said, b Sirs,
out of his sleep, and seeing the prison-doors what must I do to be saved?
z Chap. iv. 31.-a Chap. v. 19; xii. 7, 10.        b Luke iii. 10; Chap. ii. 37; ix. 6.
Where he thought them perfectly secure; especially  earnestness, and because he was at some distance;
as he also made theirfeetfast in the stocks —These  Do thyself no harm —Although the Christian faith
were probably those large pieces of wood, in use opens a bright prospect into another life, yet it absoamong the Romans, which not only loaded the legs lutely forbids, and effectually prevents, a man's dis
of the prisoner, but kept them extended in a very  charging himself from this. For we are all herepainful manner. So that it is highly probable the And none of us will take the opportunity of escaping,
situation of Paul and Silas here was much more while the hand of God is working thus awfully
painful than that of an offender sitting in the stocks around us.
among us, especially if they lay, as it is very pos-   Verses 29, 30. Then he, &c.-The jailer, greatly
sible they did, with their backs, so lately scourged, terrified by the earthquake, and astonished at Paul's
on the damp and dirty ground. These multiplied  discovering his purpose to kill himself; called for
injuries, however, these servants of God, conscious a light-Greek, 0ona: lights, implying, it seems,
of their integrity, and enjoying a sense of the divine that on this alarm several of his attendants came
favour, bore not only with entire resignation, but with torches, and were present at the inquiry which
with great joy.                                immediately followed; and sprang in-With a vioVerses 25-28. At midnight Paul and Silas pray- lent and impetuous motion, into the inner prison, and,
ed-Doubtless, for their persecutors as well as for in the presence of his domestics, fell down trembling
themselves; and sang praises unto God-Notwith- before Paul and Silas-Begging them, doubtless, to
standing weariness, hunger, stripes, and blood; and  forgive the injuries he had been obliged to do them;
the prisoners heard them-Heard a song to which  for he was now convinced that they were, what the
they had not been accustomed, and such as had  possessed damsel called them, even the servants of
never been heard in that prison before. And sud- the most high God, who showed to men the way of
denly —While they were thus engaged; there was salvation. And then, in the most respectful mana great earthquake —A token of God's favour to- ner, brought them out-From the inner prison, in
ward them, and threatening vengeance to their which they were confined; and said, Sirs-Kvptlot
persecutors; so that 4te foundations of the prison  a style this in which he did not address them the
were shaken-And probably of the neighbouring day before; what mnust I do to be saved?-From
buildings also; and immediately-By the force of the guilt I feel, and the vengeance I fear; probably
the earthquake; all the doors were opened, and, in  referring to the testimony of the Pythoness, which
the same moment, every one's bands were miracu- had been so often and so publicly repeated. God,
lously loosed-Yet the spirits of the prisoners were however, undoubtedly then set his sins in array
impressed with suchastonishment, that none of them  before him, and convinced him, in the clearest
attempted to escape. And the keeper of the prison-  and strongest manner, that the wrath of God abode
Who, it seems, resided in a part of it, not far from  upon him. Added to this, probably, " a vast multithe ward where Paul and Silas lay; awaking out tude of ideas rushed into his mind at once. He
of sleep-Upon this violent concussion of the earth; saw by the earthquake the power and displeasure of
and seeing the prison-doors open-Was in such con- God; and, together with this, the sweetness and joy
sternation, that he drew his sword and would have of Paul and Silas in their bonds, their willing contikilled himself-If he had not been prevented by the nuance in prison, when they might easily have esapostle, to avoid a more severe punishment, sup- caped, and their generous solicitude for the life of
posing that all the prisoners had escaped. Forbythe one who had used them so ill, were all circumRoman laws, in that case, the keeper was liable to stances fit to strike powerfully on a mind so pasthe same punishment that awaited the criminals who  sionate as his seems to have been, and might all do
had escaped. But Patul cried, &c.-As they were their part toward convincing him that these men
all then in the dark, it is not easy to say how  were indeed divine messengers, and that the divine
Paul knew of the jailer's purpose, unless it were by  displeasure was falling on the city, and particularly
hearing some desperate words that declared it, or by  on himself, for persecuting them. Perhaps some
some imnecllate suggestion from God, which is by kind and pious words, which Paul and Silas, who
no means incredible; with a loud voice —Through  took all opportunities of doing good, might have uta                                                             789




The Philippian jailer and his         THE ACTS.           family are converted and baptized.
A. M. 4057.  31 And they said, C Believe on the   36 And the keeper of the prison A. M. 4057
A. D 53.Lord Jesus Christ, and thou shalt be told this saying to Paul, The magis- A.D.53
saved, and thy house.                         trates have sent to let you go: now therefore
32 And they spake unto him the word of the  depart, and go in peace.
Lord, and to all that were in his house.        37 But Paul said unto them, They have
33 And he took them the same hour of the beaten us openly uncondemned, e being Ronight, and washed their stripes; and was bap- mans, and have cast us into prison; and
tized, he and all his, straightway.            now do they thrust us out privily? nay, verily;
34 And when he had brought them  into his but let them  come themselves and fetch us
house, d he set meat before them, and rejoiced, out.
believing in God with all his house.            38 And the sergeants told these words unto
35 ~ And when it was day, the magistrates the magistrates: and they feared when they
sent the sergeants, saying, Let those men go.   heard that they were Romans.
c John iii. 16, 36; vi. 47; 1 John v. 10.  d.  a Luke v. 29; xix. 6.  e Chap. xxii. 25.
tered while he was fastening their feet in the stocks, of Christ, and the way of salvation through him.
might throw further light on his mind, when recol- Thus faith makes a man joyful, prudent, liberal:
lected amidst such extremity of danger; and, no  believing in God-In the one living and true God;
doubt, the Spirit of God added conviction and energy  a very different being from the gods in which he
to all." —Doddridge.                           had before believed.  With all his house-Who, it
Verses 31-34. And they said, Believe on the Lord  seems, were all equally impressed with Paul's serJesus Christ-Whom it is our office to preach as mon as the jailer himself was.  Such were the
the great and only Saviour; and confide wholly in transactions of this memorable night; and those of
him for salvation; loving, obeying, and living to his the next morning were not much less remarkable.
glory. As Paul had preached a considerable time   Verses 35-39. When it was day, the magistrates
at Philippi, the jailer, before this, must have heard -Or pretors, being terrified, probably, by the earthof Jesus Christ, perhaps oftener than ofice: thou  quake, which had been felt all over the city, and
shalt be saved-Now and for ever, from every evil; having been informed of the miraculous opening of
and thy house too, if they also believe. "The the prison-doors, which had changed their opinion of
meaning cannot be, that the eternal salvation of his Paul and Silas; sent the sergeants —Pa68xsr, the rodfamily could be secured by his faith, but that his bearers, or lictors; saying —To the jailer; Let these
believing in Christ would be the best security of his mnen go-How different from the charge given a few
family from present danger; and that, if they also hours before, and how great an ease to the mind of
themselves believed, they would be entitled to the the jailer! And the keeper told this saying to Paul
same spiritual and everlasting blessings with himself; -Being glad that he might release them; adding,
which declaration Paul might the rather add, as it is Now therefore depart, and go in peace-He does
probable that many of them, under this terrible not say this as being desirous to be rid of them, but
alarm, had attended the master of the family into  showing that they were at full liberty to go whenthe dungeon." And they spake unto him the word ever they pleased, to preach the gospel and fulfil
of the Lord-That is, Paul declared more fully to their ministry. But Paul said-.Judging it proper
them the contents and design of the gospel, giving  to animadvert on the manner in which they had
them a brief account of the person and offices of been used; They have beaten us openly, unconthe Lord Jesus, and of his life, doctrine, miracles, demned, being Romans-Free citizens, as well as
death, resurrection, and ascension; all which Silas themselves; and now they thrust us out privilyconfirmed by his testimony. And Paul's discourse Without making us any reparation for the injury
on these subjects was so powerfully convincing, they have done us. Nay, verily, but let them come
that both the jailer, and all the members of his themselves andfetch us out-And, by their dismissfamily, became real converts to Christianity, and  ing us openly, let them show the people that they
were baptized straightway. And he took them the imprisoned us unjustly. Paul does not always plead
same hour, and washed their stripes-Which still this privilege of being a Roman; but in a country
remained unhealed.  It should not be forgotten, where they were entire strangers, such treatment,
that the apostles had not the power of working mi- if suffered without animadversion, might have
raculous, cures when they pleased, either on them- brought upon them  a suspicion of their having
selves or on their dearest friends. Nor was it expe- been guilty of some uncommon crime; and so have
dient they should; since it would have frustrated  hindered the success of the gospel. Now when the
many wise designs of God, which were answered' pretors heard that they were Romans, they were
by their sufferings. And when he had brought them  afraid of being called to an account for their coninto his house-After the solemn rite of baptism had  duct toward them, well knowing that even to have
been performed; he set nzeat before them, and re- torn the garments of a citizen, and much more to
joiced-In the knowledge which he had obtained have scourged him, especially thus publicly, and
790                                                             a




Paul and Silas are dismissed            CHAPTER XVII.                          by the magistrates.
A. M. 4057.  39 And they came and besought entered  into  the house of Lydia: A.M. 4057.
A. D. 53.                                                                                A. D. 53.
them, and brought them  out, and  and when they had seen the bref desired them to depart out of the city.         thren, they  comforted  them, and  depart40 And they went out of the prison, g and  ed.
f Matt. viii. 34.                                   g Verse 14.
without hearing his defence, was a crime which  present circumstances; and then they departedmight have exposed them to very high penalties, Though many circumstances now invited their stay
if the person injured had entered a complaint at Philippi; yet they showed great wisdom in comagainst them in the legal forms. They came-There- plying with the request of the magistrates, that they
fore, in their own persons, to the prison where Paul might not seem to express any degree of obstinacy
and Silas were, and besought them-Not to resent or revenge, or give any suspicion of a design to stir
the injury that had been done them, or, as the word  up the people.
wrapeKaLEcavn, here rendered besought, is rendered    We may observe here, that of all the churches
in the next verse, they comforted them, namely, by  planted by Paul, this at Philippi seems to have loved
acknowledging their innocence, and commending  and respected him the most. The sufferings he had
the patience and fortitude with which they had  undergone in their city, for the sake of giving them
borne the punishment so rashly inflicted upon them, the knowledge of the gospel, more precious than
as well as by other kind and conciliating speeches. gold, greatly endeared him to them. Accordingly,
And brought them out —With the most respectful while he was at Thessalonica, they sent him money
treatment; and desired them to depart out of the twice, that, by making the gospel without expense
city-With all convenient speed, to prevent any of to the Thessalonians, they might give the more
those popular tumults which might be the conse- heed to the things which Paul spake, when they
quence of their longer abode in it.               found him a teacher of a different character from
Verse 40. And they went out, &c.-The servants of the Greek philosophers, who taught only for hire.
Christ, being honourably cleared from every crime  They likewise sent him money during his first imby this public release, left the prison quiet~ly, and  prisonment at Rome, that he might want nothing
went to the house of Lydia-With whom they had  necessary for him. In short, the injurious treatment
lodged before; and when they had seen the brethren  which Paul and Silas met with in this first city of
-The disciples whom they had made; they corn- Europe, where they had preached, was abundantly
forted them —By rehearsing what God had done  compensated by the readiness of mind with which
both for them and by them, in prison; and exhorted  many of its inhabitants received the gospel; and by
them (as the word also signifies) to steadfastness in  the excellent disposition which they showed after
the faith, and such exemplary conduct as Christianity  their conversion, in the great love which they all
always requires, and was peculiarly suitable to their along expressed toward their spiritual father.
CHAPTER XVII.
(1,) Paul preaches at Thessalonica and Berea, but is soon chased from both these places by the violence of the unbelieving
Jews, 1-14. (2,) Being conducted to Athens, he is greatly affected with the idolatry of that city, and disputes with the
Jews in the synagogue, and with the philosophers in the forum, daily, 15-18. (3,) Being brought to Mars' hill, he discourses on the nature and attributes of the one living and true God, the Creator and Preserver of all things, who biad been
hitherto unknown to the Athenians, 19-29. (4,) He calls on them to repent of their idolatries, and other sins, assuring
them that God would judge the world by Jesus Christ, whom he had raised from the dead for that purpose, 30, 31. (5,)
Some mock, others propose to hear him again, and a few believe, 32-34.
A. M. 4057. N\TO      when  they  had   passed  lonia, they  came  to Thessalonica, A. M. 4057.
A.. D. 53.                                                                                A. D. 53.
through  Amphipolis and  Apol- where was a synagogue of the Jews.
NOTES ON CHAPTER XVII.                  there, Luke remained with the new converts until
Verse 1. Notw when they, &c.-It appears by  the apostle, in his way from  Corinth to Syria the
Luke's phraseology here, that he was left at Philippi; second time, came to Philippi and took him with
for here he ceases to speak of himself as one of Paul's  them.. Had passed through Amphipolis and Apolcompany, saying, not when WE, but when they had  lonia-The apostle having, as we have seen, sucpassed, &c. Nor does he resume his former manner cessfully planted the gospel in Philippi, departed
of writing until chap. xx. 5, 6. It is therefore more  with his assistants, Silas and Timothy; and passing
than probable, that when Paul, Silas, and Timothy de- first through Amphipolis, a city built in an island
parted from Philippi, after having gathered a church  formed by two branches of the river Strymon, (firom
a                                                                 791




Paul preaches at Thessalonica,           THE ACTS.                   and many believe the word,
A. M:4057.  2 And Paul, as his manner was, dead; and that this Jesus,  whom I A. M. 4057.
a went in unto them, and three sab- preach unto you, is Christ.
bath days reasoned with them out of the Scrip-   4 c And some of them believed, and consorted
tures,                                           with Paul and  d Silas;  and of the devout
3 Opening and alleging, b that Christ must Greeks a great multitude, and of the chief w?needs have suffered, and risen again from the  men not a few.
a Luke iv. 16; Chap. ix. 20; xiii. 5, 14;. xiv. 1; xvi. 13; 1 Or, whom, said he, I preach.  c Chap. xxviii. 24.-d Chap.
xix. 8.-b Luke xxiv. 26, 46; Chap. xviii. 28; Gal. iii. 1.      xv. 22, 27, 32, 40.
whence it had its name,) and a colony of the Athe- prophecies, that the Messiah should suffer, and that
nians, and then through Apollonia, a colony of the  no one could be the Messiah who did not suffer; and
Corinthians and Corcyreans, near the sea-side; they  have risen again from the dead-The Scriptures
came to Thessalonica-Now the metropolis of all having also clearly predicted that event; and that
the countries comprehended in the Roman province  this Jesus whom Ipreach unto you is Christ-Havof Macedonia. For it was the residence both of the ing exactly fulfilled all these predictions of the
proconsul and questor; so that, being the seat of Scriptures concerning the Messiah, and answered
government, it was constantly filled, with strangers, all the characters drawn in them of him.
who attended the courts of judicature, or who soli- I  Verse 4. And some of them believed —Notwithcited offices. And as most of the Greeks about this standing Paul's arguments were all taken out of the
time were extremely addicted to philosophy, so great Scriptures, his discourse did not make such an ima city as Thessalonica could.not be destitute of men  pression on the Jews as might have been expected;
of learning, who were well qualified to judge of the  for only a few of them believed, and consorted with
gospel and its evidences. Moreover, its situation, at or adhered to, Paul and Silas.  Of the religious
the bottom of the Thermaic gulf, rendering it fit for proselytes, indeed, a great multitude were convertcommerce, many of its inhabitants were merchants, ed, among whom  were many women of the first
who carried on an extensive trade with foreign coun- distinction in the city. Our freethinkers pique themtries; and who, as the apostle observes, (1 Thess. selves upon observing, that women are more relii. 9,) published in these distant countries the conver- gious than men; and this, in compliment both to
sion of the Thessalonians, and the miraclis by which  religion and good manners, they impute to the weakthey had been converted..The Jews, likewise, re- ness of their understandings. And indeed, as far as
sorted to this city in such numbers as to form a nature can go in imitating religion by performing the
numerous congregation, and had, as we here read, outward acts of it, this picture of religion may make
a synagogue; whereas, it does not appear that they  a fairer show in women than in men, both by reason
had one in any other city of Macedonia. And, of their more tender passions and their modesty,
probably, the reason why the apostle made no stay  which will make those actions appear to more adat the two fore-mentioned cities was, that there was vantage. But in the case of true religion, which
no synagogue in either of them, and perhaps even  always implies taking up the cross, especially in
no Jews, whom he was wont first to address wherever time of persecution, women lie naturally under a
he came. It appears, therefore, from the above ac- great disadvantage, as having less courage than men.
count of Thessalonica, that it was a very proper So that their embracing the gospel in such circumtheatre whereon to display the light of the gospel. stances, was a stronger evidence of the power of
Through the advantages of its situation this city still Him whose strength is perfected in weakness, as a
subsists under the name of Salonichi, and is a place  greater assistance of the Holy Spirit was needful for
of great resort and trade, but it is in the possession  them to overcome their natural fearfulness.
of the Turks.                                      This is Luke's account of the success of the gospel
Verses 2, 3. And Paul, as his manner was-Of at Thessalonica: but we learn from Paul himself,
doing all things, as far as might be, in a regular way; (1 Thess. i. 9,) that multitudes of the idolaters also
went in unto them-Entered their assembly; and  believed, being greatly struck with the miracles
three sabbath days reasoned with them-If any  which he wrought, and with the miraculous gifts
reader wishes to know more particularly the man- which he conferred on the believers. We may
ner of the apostle's reasoning with the Jews, and the  therefore suppose, that when he found the Jews
proofs which he brought from their own Scriptures, averse to his doctrine he left the synagogue, and
in support of the facts which he affirmed, he will preached to the idolatrous Gentiles, with whom he,
find an. excellent example thereof in the sermon  had great success, on account of his disinterestedwhich Paul preached in the synagogue of Antioch  ness, as well as of his miracles. For neither he nor
in Pisidia, chap. xiii. 16-41; where see the notes. any of his assistants, all the time they were in ThesOpening and alleging-Atavotywv caat rapart6Leuevo:, salonica, took the least reward, either in money or
explaining and evidently showing, that is, showing  goods, from the disciples; but wrought with their
by clear and incontestable arguments: for the word  hands, and by the profits of their labours maintained
signifies placing a thing before the eyes of spectators; themselves, without being burdensome to any perthat Christ must needs have suffered That  is, that son, 1 Thess. ii. 9. None of the Thessalonians,
it was necessary, according to the whole tenor of the  therefore, could suspect that either Paul or his as792                                                               a




Paul and others are greatly           CHAPTER XVII.                     persecutre  by the Jews.
A. M. 4057.  5 ~f But the Jews which believed  do contrary to the decrees of Cesar, A. M. 4057.
A.D. 5. not, moved with envy, took unto them   g saying, that there is another king,      D-53.
certain lewd fellows of the baser sort, and ga- one Jesus.
thered a company, and set all the city on an   8 And they troubled the people, and the rulers
uproar, and assaulted the house of e Jason, and  of the city, when they heard these things.
sought to bring them out to the people.          9 And when they had taken security of Jason
6 And when they found them not, they drew  and of the other, they let them go.
Jason and certain brethren unto the rulers of   10 T And  h the brethren immediately sent
the city, crying, f These that have turned the  away Paul and Silas by night unto Berea:
world upside down, are come hither also;        who coming thither, went into the synagogue
7 Whom Jason hath received: and these all of the Jews.
Re om. xvi. 21.-f Chap. xvi. 20.-g Luke xxiii. 2; 1 John xix. 12; 1 Pet. ii. 15. —— h Chap. ix. 25; Verse 14.
sistants had come to make game of them, by con- the universal lordship of Cesar.  It is true, the
verting them to the Christian faith.            Roman government, both while it was a commonVerses 5-7. But the Jews which believed not, &c. wealth, and after it came into the hands of the Ce-Although many Jews at Thessalonica received  sars, was very jealous of any governor under their
and heartily embraced the truth, there were many  dominion taking upon him the title of king, and there
who rejected it, and that, as it afterward appeared, was an express law against it; but Christ's kingdom
with much malignity of heart. For the great sue- was not of this world. His followers said, indeed,
cess which Paul had in converting the idolatrous that Jesus was a king, but not an earthly king: not
Gentiles, raised the envy and indignation of the un- a rival with Cesar, nor one whose ordinances interbelieving Jews to such a pitch, that, transported with  fered with the decrees of Cesar; but who made it a
a blind and furious zeal, they hired (r7ev ayopaLwv rtva  law of his kingdom, to render unto Cesar the things
al,6pacf ov7paS) certain dissolute fellows who fre- that were Cesar's. There was nothing in the docquented the market-place, and were prepared to do  trine of Christ that tended to the dethroning of
any thing, however bad, for a small reward. These  princes, or the depriving of them of any of their pregathered a company-Collected a mob; and soon  rogatives, as they knew  very well; and it was
set all the city in an uproar-Threw  it into the  against their consciences that they laid any thing
greatest confusion; and. assaulted the house of Jason  of this kind to the charge of Christ's disciples. And
-Where Paul and his assistants lodged; and sought of all people, it ill became the Jews to do it, who
to bring then out to the people-Whom they had  hated Cesar and his government, and sought the
incensed and enraged against the-m, and by whom  ruin both of him and it; and who expected a Mesthey hoped to see them pulled in pieces. And when  siah that should be a temporal prince, and overturn
theyfound them not-As they expected, in the house; the thrones of kingdoms; and were therefore op(the apostles, it seems, having been advised to with- posing our Lord Jesus because he did not appear
draw, as being most obnoxious;) they drew Jason-  under that character.
A converted Jew; and certain brethren-W5howere    Verses 8-10. And they troubled the people and the
with him; unto the rulers —To whom they repre- rulers-As the charge was formed in such a manner
sented them as very criminal, in having received  that their neglecting it might render them  obnoxand harboured dangerous persons, not fit to be tole- ious to the Romans, both the multitude and the
rated, enemies to the public peace, who threw every  magistrates of the city were alarmed when they
thing into disorder wherever they came: crying, heard these things. They were not willing, howThese that have turned the world upside down-  ever, to proceed to extremities against an inhabitant
With their new doctrine; are come hither also-To  of the place, merely for harbouring persons who,
create the same disturbance among us; whom Jason  whatever might be alleged against them, were in a
hath received-Hath sheltered under' his roof, and  manner strangers to him; and, therefore, when they
so hath made himself responsible for all the mischief had taken security of Jason, and the other-Breththey may do here; and these all do contrary to the  ren who were brought before them, that they would
decrees of Cesar-Not to any particular decree, for behave as good subjects; they let thesm go —Disthere was as yet no law of the empire against Chris- missed them for that time. This liberal conduct of
tianity; but contrary to Cesar's power in general to  the rulers of Thessalonica restrained the malice of
make decrees; saying, that there is another king-  the Jews for the present. But the brethren —FearNot only a king of the Jews, as Christ was himself ing some new tumult might arise, thought it prudent
charged before Pilate with saying; but a universal to send Paul and Silas-And probably Timothy
Monarch, a Lord of all, as Peter called him in the  also, verse 15; away by night to Berea-A popufirst sermon he preached to the Gentiles, Acts x. 36; lous city in the neighbourhood. Luke has not told
for doubtless they alluded to the Christian doctrine  us what time Paul and his assistants spent at Thesconcernilng the Lordship, or universal dominion of l salonica.  But there are circumstances mentioned
Jsus, which they pretended was inconsistent with  in the apostle's epistles from which w e may infer,
a                                                                793




Paul, being persecuted at Berea,        THE ACTS.                       is conducted to Athens.
A. M. 4057.  11 These were more noble than  of Paul at Berea, they came thither A.M. 4057.
AD.  those in Thessalonica, in that they  also, and stirred up the people.
received the word with all readiness of mind,   14 k And then immediately the brethren sent
and i searched the Scriptures daily,. whether away Paul, to go as it were to the sea: but Sithose things were so.                           las and Timotheus abode there still.
12 Therefore many of them believed; also of   15 And they that conducted Paul brought
honourable women which were Greeks, and of him  unto  Athens: and'receiving a commen not a few.                                  mandment unto  Silas and  Timotheus for
13 ~ But when the Jews of Thessalonica had  to come to him  with all speed, they departknowledge that the word of God was preached  ed.
i Isa. xxxiv. 16; Luke xvi. 29; John v. 39.         k Matt. x. 23.-  Chap. xviii. 5.
that they spent some months in planting a church  brethren, therefore, anxious for Paul's safety, sent
there; such as that, during his abode at Thessalonica, him away to go as it wvere to the sea-Or by sea, to
he r.ceived money twice from the Philippians, some of the southern cities of Greece.  It seems
(Philip. iv. 15,) and communicated the spiritual they chose to direct him the road which led to the
gifts to the brethren in plenty, (1 Thess. v. 19,) and  sea, that if he had not an opportunity of embarkappointed 7rpotzra/vycc, presidents, or rulers, statedly  ing, or did not think proper to do it, his malicious
to exercise the ministry among them, (1 Thess. v. 12,) 1 enemies might, at least, be discouraged from any
having formed them into aregular church; all which  further attempt to pursue him, which they might
implies that he abode a considerable time in this city. probably have done, if they had known he would
Verses 11-14. These were mnore noble, &c.-  have travelled by land. But Silas and Timotheus,
Greek, evyeverepot, more ingenuous, or generous; whose characters were not so public, or their perof a more excellent disposition, more open to con- sons so obnoxious, did not go with him from Berea;
viction, as being less blinded by prejudice. To be but continued there a while longer, to settle the
teachable in the things. of God, is true nobleness and  newly-planted church, and to instruct them more
generosity of soul. Than those in Thessalonica-  fully in the doctrine of the gospel.
The unbelieving Jews there; in that they received    Verse 15. They that conducted Paul brought
the word with all readiness of mind-When it was him-By land, art, as far as Athens-That celeproved to them from the Scriptures to be thew ord of brated, unequalled -seat of learning among the
God. And searched the Scriptures daily-Using  Greeks. It is true, Athens had now passed the zegreat candour and impartiality in the search; whether nith of its political splendour, and had been de:
these things were so-Namely, the things which Paul dining in power and glory ever since the Romans,
preached concerning the sufferings and resurrection  after conquering Greece, fixed the seat of their goof the Messiah.  Here we see that receiving the verninent at Corinth. Nevertheless, its fame for
word with readiness, and the most accurate search  learning was still as great as ever. For, at the time
into the truth, are things well consistent the one  Paul visited that city, it was full of philosophers,
with the other. Therefore many of them believed  rhetoricians, orators, painters, statuaries,, and of
-Finding how exact a correspondence there was young persons who came to learn philosophy and
between the words of these Christian preachers and  the arts. But this sort of people, being generally
those of their own prophets, to which they referred. very idle, were great talkers, and had an insatiable
Also of honourable women-WVomen of considerable  curiosity. So that the character which Luke has
rank; which were Greeks-That is, proselytes, as given of the Athenians, and strangers there, (verse
the word is firequently used by Luke; and of men  21,) is perfectly just. And receiving commandnot a few-Thus a numerous church was gathered  ment.unto Silas, &c., that they should come to him
in Berea likewise, consisting both of the Jews and  with all speed-Probably that they might bring him
of the Gentiles, but especially of the latter. But-  information of the state of the new converts he had
An unhappy opposition soon arose, from the malice  left behind him at Thessalonica and Berea. Or,
of their persecutors: for, when the Jews of Thes- perhaps, he wished to be joined by them before he
salonica understood that the word of God was began his ministry at Athens, which yet, observing
preached at Berea-With such promising success, the wretched state of the city, he was in haste to do.
not content with what they had done to oppose it at Whether Silas came to him while he was at Athens,
home; they came thither also, and stirred up the is uncertain. Timothy, however, came and informed
people-Greek, aafevovreC 78c oxsc, agitating the him, that the idolaters in Thessalonica, displeased to
multitudes, or, raising a storm among them; the  see so many of their countrymen deserting the temexpression properly signifying to agitate the sea ples and altars of their gods, had joined the Jews in
violently.  It admirably illustrates the rage and  persecuting the disciples, 1 Thess. ii. 14. On hearfury of a seditious multitude. They doubtless re- ing this, Paul thought it good to be left at Athens
presented Paul and his associates as factious and  alone, 1 Thess. iii. 1; and sent Timothy back to
tulrbulent persons, to whom it was dangerous to Thessalonica, to establish and comfort the brethren
give any the least shelter or countenance.  The  concerning their faith. WMhile Paul " continued in
794                                                            a




Paul is grieved at the idolatry of the    CHAPTER XVII.   Athenians, and preaches Jesus to them.
A. M. 4058.  16 ~F Now, while Paul waited forll 18  Then  certain  philosophers of A. M; 4058.
A. D. 54.                                                                                  A. D. 54.
them at Athens, mhis spirit was stirred  the Epicureans~ an; of the Stoics,
in him, when he saw the city 2 wholly given to  encountered  him.   And  some  said, What
idolatry.                                          will this 3 babbler say? other some, He seem17 Therefore disputed he in the synagogue  eth to be a setter forth of strange gods: Dewith the Jews, and with the devout persons, and  cause he preached unto them  Jesus, and the
in the market daily with them that metwith him. resurrection.
m 2 Pet. ii. 8. —— n Or, full of idols.                     Or, basefellow.
this renowned city, the centre of polite learning, rived, yet, seeing the city sunk so low in these
philosophy, and the fine arts, and, as it were, the  various, complicated, and abominable idolatries,
university of the Roman empire and of the world, could forbear no longer; and therefore, as there
he took little notice of the sculpture and edifices, was a synagogue of the Jews in Athens, he went to
the fragments of which, to this day, are considered  it without delay, and disputed with the Jews and
as the most perfect models in their kind; or of their  the devout persons-Whom  he found assembled
paintings and exhibitions, and other curiosities of  there: thus offering the gospel to them, as his manthis sort."  And yet "Paul is generally allowed to  ner was, before he preached it to the Gentiles. But
have been a man of fine taste and cultivated ge- not content with this, he afterward discoursed in
nius; but his thoughts were too much occupied  the market-place daily with th6se that met with himi
about more sublime and interesting subjects, to I — Who were chiefly, doubtless, Atheniah idolaters.
make observations on these elegant or magnificent I See Dr. Hammond.
trifles."-Scott. For,                                Verse 18. Then certain philosophers of the EpiVerses 16, 17. While he waited for them  at cureans and of the Stoics encountered him —Greek,
Athens-Namely, for Silas and Timothy; his spirit cvre6a2i;ov avTr, opposed themselves to him. The
was stirred in him —Greek, 7rapwoSvvero, was disqui-  Epicureans entirely denied a providence, and held
eted, vexed, filled with grief and indignation; when I the world to be the effect of mere chance'; asserthe saw the city (a city which was thought to be  ing sensual pleasure to be man's chief good, and
more enlightened than any other, and in which  that the soul and body died together. The Stoics
learning and arts were carried to greater perfection  held that matter was eternal; that all things were
than anywhere else in the world) wholly given to  governed by irresistible fate; that virtue was its own
idolatry-Greek, carEtLdoov, fbull of idols, enslaved  sufficient reward, and vice its own sufficient punishto idolatry in the most gross and shameful manner. ment. It is easy to see how happily the apostle
That this was the case, all ancient writers attest. levels his discourse at some of the most important
Pausanias says that "there were more images in  errors of each sect, while, without expressly atAthens than in all Greece besides;" and that "they  tacking either, he gives a plain summary of his own
worshipped the gods," or expressed more piety to  religious principles.  Some said, What will this
them "than all Greece:" and presently adds, as an  babbler say?-Such is the language of natural reaevidehce of their piety, that "they had altars (al8cs, son, full of, and satisfied with, itself. The expres/~?il  Kcat opyns) erected to shame, fame, and de- sion, rendered babbler, aiep/yuooyoo, (which properly
sire;" and again, that "they exceeded all in their  signifies a contemptible person, that picks up scatzeal for the gods."  Sophocles bears the same tes- I tered seed in the market, or elsewhere, and which
timony, observing, "This city exceeds all others in  Dr. Doddridge translates, retailer of scraps; and
worshipping  and honouring the gods."  Hence i Mr. Fleming, holderforth,) admirably expresses the
A1lian called Athens the altar of Greece; and  contempt wfhich these philosophers had of this unXenophon said, that "it had twice as many sacred  known foreigner, who pretended to teach all the
festivals as any other city."  And no wonder, for  several professors of their learned and illustrious
the Athenians always imported the deities and su- body. Yet even here Paul had some fruit, thouglh
perstitions of every nation along with their arts and  nowhere less than at Athens.  And no wonder,
learning; and, as Strabo says, " their hospitality to  since this city was a seminary of philosophers, who
strangers extended to the gods too, being very ready  have ever been the pest of true religion. Others
to receive any strange objects or forms of worship."  said, Ile seemeth to be a setterforth-Karayyeaevg,  a
So that, as Petronius humorously says, " It was proclaimer (this expression he returns to them at
easier to find a god than a man there."  Here then  verse 23) of strange gods-Such as are not known
we have a full proof of the insufficiency of science  even at Athens. The original'expression, Jevwv
and philosophy to guide men in matters of religion. d6atovlov, signifies strange, or foreign demons. By
"The barbarous Scythians, the wild Indians, nay, demons, however, they did not understand devils, or
the stupid Hottentots," as Mr. Scott observes, " have  evil beings, as we do; but rather men, who had
never deviated further from truth, or sunk into grosser lived on earth, and were afterward deified; distindarkness, in respect to God and religion, than the  guishing them from  the O5eot, or g'ods~ who, they
ingenious and philosophical Athenians did!"  The  thought, were such by nature. Because he preached
apostle, therefore, though, it seems, he had resolved  to them Jesus and the resurrection —The former
not to begin preaching till Timothy and Silas ar- 1of which, through their negligence in attending
a                                                                  795




Paul preaches to the Athenians           THE ACTS.                     the living and true Ooa.
A. M. 4058.  19 And they took him, and brought else, but either to tell, or to hear some A. M. 4058.
A. D. 54.                                                                             A. D. 54.
him  unto 4Areopagus, saying, May  new thing.)
we know what this new toctrine, whereof thou   22 ~I Then Paul stood in the midst of 5 Mars'
speakest, is?                                  hill, and said, Ye men of Athens, I perceive
20 For thou bringest certain strange things  that in all things ye are too superstitious.
to our cars; we would know  therefore what  23 For as I passed by, and beheld your 6 devothese things mean.                              tions, I found an altar with this inscription, TO
21 (For all the Athenians  and  strangers  THE UNKNOWN GOD. Whom thereforeye
which were there, spent their time in nothing  ignorantly worship, him declare I unto you.
4 Or, Mars' hill. It was the highest court in Athens.-5 Or, the court of the Areopagites. 6 Or, gods that ye worship, 2 Thess. ii. 4.
they ridiculously took for a deified man, and the    Verse 22. Then Paul stood (Greek,;-ae tz, standother for a goddess. And, as stupid as this mistake  ing, or being placed, rather, probably on some emiwas, it is the less to be wondered at, since the Athe- nence) in the midst of Mars' hill-An ample thenians might as well count the resurrection a deity, atre! said, Ye men of Athens-Giving them a lecas shame, facmine, and desire; or as the fever, ture of natural divinity, with admirable wisdom,
and some other things too scandalous to be here  acuteness, fulness, and courtesy. They inquire after
named, were accounted deities among the Romans.  new things: Paul, in his divinely-philosophical disVerses 19-21. And-The crowd increasing to a course, begins with the first, and goes on to the last
greater number than could conveniently hear him, things, both which were new things to them. He
in the place where they then were; they took and  points out the origin and the end of all things, conbrought him unto Areopagus-Or, the hill of Mars,  cerning which they had so many disputes, and
dedicated to Mars, the heathen god of war, the  equally refutes both the Epicurean and Stoic. I
place where the Athenians held their supreme court perceive-With what clearness and freedom does
of judicature, of which the original number of he speak! Paul against Athens! That in all things
judges was twelve, but it was afterward increased  ye are too superstitious-This translation does not,
to three hundred, who were generally men of the  it seems, exactly express St. Paul's meaning; the
greatest families in Athens, and were famed for original expression, iarTa 7ravva og dEettat6auovneepovS,
justice and'.riegrity.  Paul, however, was cer- as Dr. Hammond and others have proved, having a
tain'ly- not carried thither to be tried as a criminal, good, as well as a bad sense; and here, probably,
but to be heard discoursing concerning his new  signifying, as Doddridge and Wesley have rendered
doctrine: for they said, May we know what this it, greatly addicted to the worship of invisible pownew  doctrine is?  For thou bringest certain  ers. To take it in the sense of our translation,
strange things to our ears-Exceedingly different would be to suppose tlat Paul began his discourse
from what we have ever -received from  any of in very offensive language. Whereas, to render it
those many professors, of various learning, which  as here proposed, makes him open his sermon, not
this city has produced: we would know, therefore, only in a manner inoffensive, but even conciliating;
what these things mean-And wish to hear them  which common sense would direct him to do, as far
from thine own mouth, rather than by the uncer- as he could with truth. "He introduced his distain report of others.  This course, it must be course," says Macknight, "with a handsome comobserved, the Athenians took with Paul, not from  pliment to the Athenians in general: he told them
the love of truth, but from  mere curiosity: for, that he perceived they were extremely religious;
as the historian proceeds to observe, all the Athe- for, lest any god should be neglected by them, he
nians, aznd strangers sojourning there-And catch- found they had erected an altar to the unknown
ing their distemper; spent their time in nothing  God; and from this he inferred, that it would not be
else but either to tell-To others; or to hear-For unacceptable if he should declare to them that God
themselves; some new thing-Greek,   d KatvorTepov,  whom they ignorantly worshipped."  For, said he,
literally, some newer thing.  New things quickly    Verse 23. As Ipassed by-Or, passed along the
grew cheap, and they wanted those that were newer streets of your city; and beheld your devotionsstill. The apostle, therefore, " being thus called to  Greek, ra eC6acuara /o(dv, the objects of your wordeclare the new doctrine whereof he spake, to an  ship, Ifound an altar with this inscription, TO THE
assembly consisting of senators, philosophers, rheto- UNKNOWN GOD-Because Paul here tells the Atheniricians, and statesmen, willingly embraced the op- ans, that the true God was he whom they ignorantportunity; and, in a most eloquent discourse, pre- ly worshipped under this title, some learned men
pared his illustrious auditors, for receiving that have supposed that the altar he speaks of was raised
doctrine which appeared to them so strange, by  to the God of the Jews; concerning whose power,
showing them the absurdity of the commonly-re- in the destruction of the Egyptians and Canaanites,
ceived idolatry, and by speaking on that delicate the ancient Athenians had received some obscure
subject with ah address, and temper, and strength  reports; and that, because the Jews carefully conof reasoning, which would have done honour to the  cealed his name, and had no image of him, the
greatest orators of Greece or Rome."-Macknight. Athenians erected no statue to him, but worshipped
796                                                             a




Paul discourses on the attributes     CHAPTER XVII.                of God, as the Creator of men.
A. M. 4058. 24 n God that made the world, and and hath determined the times before A. M. 4058.
A. D. 54                                                                               A. D. 54.
*   all things therein, seeing that he is appointed, and s the bounds of their.
" Lord of heaven and earth, P dwelleth not in habitation;
temples made with hands;                          27 t That they should seek the Lord, if haply
25 Neither is worshipped with men's hands, they might feel after him, and find him, U though
i as though he needed any thing, seeing rhe he be not far from every one of us:
giveth to all life, and breath, and all things;   28 For x in him we live, and move, and have
26 And hath made of one blood all nations of our being; Y as certain also of your own poets
men for to dwell on all the face of the earth, have said, For we are also his offspring.
n Chap. xiv. 15. -- Matt. xi. 25.-P Chap. vii. 48. — q Psa. Isa. xlii. 5; lvii. 16; Zech. xii. 1.-   Deut. xxxii. 8.. t Rom.
I, 8.  r Gen. ii. 7; Nurn. xvi. 22; Job xii. 10; xxvii. 3; xxxiii. 4; i. 20.... u Ch. xiv. 17..x Col. i. 17; Heb. i. 3.-Y Tit. i. 12.
him  under the appellation of THE UNKNOWN GOD. ferent nations which cove the face of the whole
Others think this altar was erected by Socrates, to  earth; and hath everywhere made a liberal proviexpress his devotions to the only true God, (while  sion for them, of all the necessaries' of life. How
lie derided the plurality of the heathen gods, for then can ye fancy that he himself needs to be lodged,
which he was condemned to death,) of whom the  and clothed, and fed by men! By speaking thus,
Athenians had no idea, and whose nature, he insinu- the apostle also showed them, in the most unaffectated by this inscription, was far above the reach of ed manner, that though he was a Jew, he was not
human comprehension. See Dr. Wellwood's Intro- enslaved to any narrow views, but looked on all
duction to his translation of The Banquet of Xeno- mankind as his brethren. And hath determined the
phon.  Whom therefore ye ignorantly worship-  times before appointed —Hath also assigned to each
Greek, ov sv ayvosvreg eve6LtTE, wVhom, therefore ye  of these nations their times of existence; and the
worship, or, toward whom ye are piously disposed, bounds of their habitations-By mountains, seas,
not knowing him; him declare I-Greek, 7rsrov eyw  rivers, and the like; that is, the particular countries
caray/yeZ%, him proclaim I, unto you-Thus he fixes they were or are to inhabit, according as he had bethe wandering attention of these blind philosophers; fore appointed these things. By all which he shows,
proclaiming to them an unknown, and yet not anew  that he governs the world by a most wise proviGod; and alluding to their words, (verse 20,) he dence, contrary to what you Epicureans teach, and
seenmeth to be a proclaimer of strange gods.     also that his government is most free, contrary to the
Verses 24-26. God that made thew oorld-Thus is doctrine of the Stoics.
demonstrated, even to reason, the one, true, good    Verses 27, 28. That they should seek, &c.-As if
God; absolutely different from the creatures, from  he had said, This most wise and free government of
every part of the visible creation. Seeing he is the nations of men, God carries on through all ages
Lord of heaven and earth, dwelleth not in temples for this purpose, that they may be led to seek the
made with hands-God hath no need of temples to  Lord-That is, to seek the knowledge, fear, and love
dwell in,.seeing he hath made the world, and is the  of him; to seek his favour, his Spirit, and communion
Lord, or possessor, of the universe. Ye, therefore, with him: if haply-The way is open; God is
greatly'err in thinking, that by erectihg magnificent ready to be found; but he will lay no force upon
temples and images, and by consecrating them, ye  any man; they mightfeel after him-Feeling is the
draw'God down into them, and prevail with him to  lowest and grossest of all our senses, and is therereside among you in an especial manner. That vul- fore applied to that low kind of the knowledge of
gar notion is unworthy of men whose minds are  God which some of the heathen possessed, and
improved by science, and who, from God's having  which is first attained before higher discoveries of
made the world, ought to know that his presence is him are made.  Though he be not-Kat rot ye, and
not confined to temples made by men. Neither -is truly indeed he is not, far from any one of usworshipped with men's hands, as though he needed  Therefore, though he be not the object of men's
any thing-Or, person, the word rtvog equally  senses, we need not go far to seek or find him. He
taking in both: that is, Neither is the true God wor- is very near us; yea, in us. It is only blind, pershipped with sacrifices and meats prepared by men's verse reason which thinks he is far off. For in
hands, if these things are offered to him, as though  him —Not in ourselves; wve live, move, and have our
he needed to be fed with the fruits of the earth, and  being-This denotes his necessary, intimate, and
with the flesh of beasts, and refreshed with the  Inost efficacious presence. The structure of our
steams of sacrifices and incense: seeing he giveth to bodies, and the union of our souls to these exquisite
all-That live and breathe, whether men or beasts; pieces of material mechanism, together with the nolife-For in him we live; and breath-In him we ble faculties of our minds, wherein we resemble
move; and all things-For in him we are: whence  God, and the admirable end for which this wonderit is evident that men can contribute nothing to his ful composition of soul and body is formed, afford to
life or happiness. And hath made of one blood all every man, not only an idea, but a proof of the
nations of men-Hath from one man and woman  Deity supporting and animating him: so that no
multiplied the human race, so as to form those dif- words can better express, than these of the apostle
a                                                               797




God will judge the world               THE ACTS.                            by Jesus Christ.
A. M. 4058. 29 Forasmuch then as we are the  all men  every  where  to  repent: A.M. 4058
A. D. 54.                                                                          A. D. 54.
A.D. 54.  offspring of God, Z we ought not to  31 Because he hath appointed a
think that the Godhead is like unto gold, or day, in the which c he will judge the world in
silver, or stone, graven by art and man's de- righteousness, by that man whom he hath orvice.                                          dained: whereof he hath 7 given assurance
30  And  a the  times of this  ignorance unto all men, in that dhe hath raised him from
God  winked at;  but b now  commandeth  the dead.
z Isa. xl. 18.-a Chap. xiv. 16; Rom. iii. 25. —— b Luke xxiv. c Chapter x. 42; Rom. ii. 16; xiv. 10.-7 Or, offered faith.
47; Tit. ii. 11, 12; 1 Pet. i. 14; iv. 3.              d Chap. ii. 24.
do, the continual and necessary dependance of all idolatry, and wickedness. There is a dignity and
created beings, in their existence and all their ope- grandeur in this language of the apostle becoming
rations, on the fiirst, the universal, and almighty  an ambassador from the King of heaven. And this
Cause, which the truestt hilosophy, as well as di- universal demand of repentance declared universal
vinity teaches.. As certain also of your own poets guilt in the strongest manner, and admirably conhave said-Aratus, whose words these are, and who  fronted the pride of the haughtiest Stoic of them all.
also added another sentence, equally just and strik- At the same time it bore down the idle plea of faing, namely, We are his offspring, especially in re- tality. For how could any one repent of doing what
spect of intelligence, and other mental powers, simi- he could not but have done. Because he hath aplar to his, with which we are endowed. This poet, pointed a day, &c.-To persuade them more effectAratus, was an Athenian, who lived almost three ually to repent, God hath set before mankind the
hundred years before this time. The words are also  greatest of all motives, that of a future judgment.
to be found, with the alteration of one letter only, in  He hath appointed a day-A great and awfiul day;
the hymn of Cleanthes to the Supreme Being, one in which he will judge the world-Even the whole
of the purest and finest pieces of natural religion in  world; in righteousness-And will pass a final senthe whole world of pagan antiquity.            tence of happiness or misery on each, according to
Verse 29. For as much then as we are the off- his true character and behaviour. How fitly does
spring of God- We, with all the powers and facul- the apostle speak thus in their supreme court of
ties of our rational nature, and since these bear but justice! By that manz whom he hath ordaineda very imperfect and distant resemblance of those  For that important purpose. Thus he speaks, suit
original, consummate, and infinite glories which  ing himself to the capacity of his hearers. Where(f
shine forth in him; we ought not surely to think —  he hath given assurance, 4c., in that he hath raised
A tender expression; especially in the first person  him from the dead-The resurrection of Jesus from
plural: that the Godhead is like unto gold and sil- the dead hath put the resurrection and judgmel t of
ver, Sc., graven by art and man's device-For such  all men beyond dispute: 1st, Because it hath conthings, conveying no idea of mind, if they be like- firmed the doctrine of Christ, one important branch
nesses of God, they represent him as being mere  of which was, that he would raise the dead and judge
matter, void of intelligence; but if he be so, how  all mankind. 2d, Because God raised him from the
could he give intelligence, and all the other faculties dead, as on divers other accounts, so especially that
of mind to us? As if he had said, Cap God himself he might judge mankind by him. We are by no
be a less noble Being than we who are his offspring? means to imagine that this was all which the apostle
Nor does he only deny here that these images are intended to have said. But the indolence of some
like God, but he denies, also, that they have any  of his hearers, and the petulancy of others, cut him
analogy to him at all, so as to be capable of repre- short. For when they heard of the resurrection of
senting him in any degree or respect.         the dead, some mocked-Made a jest of it, as a deVerses 30, 31. And the times of this ignorance-  spicable and incredible tale, not worthy to be any
What! Does he object ignorance to the learned and  longer heard; thereby interrupting him. These
knowing Athenians?  Yes, and they acknowledged  were probably the Epicureans, who took offence at
it by this very altar; God winkedat-Greek,vwrFpt6dv, that which is a principal object of faith, from the
having overlooked, bearing with it, as if he did not pride of reason. And having once stumbled at this,
take notice of it: that is, in his great long-suffering, they disbelieved all the rest; and so went down to
he suffered mankind to go on in their course of ig- righteous condemnation, under the guilt of having
norance and idolatry, without interrupting thein in rejected a gospel, the proof of which they might
it, by sending express messages to them, by divine- have learned in one single day, but would not give
ly-commissioned instructers, as he did to the Jews; themselves the trouble of examining: and this is the
because he meant to show them experimentally the condemnation to which many among us are exposed.
insufficiency of their own reason in matters of reli- And others-More candid; said, We will hear thee
gion; but now —This day, this hour, saith Paul, puts again on this matter-And having said this, they put
an end to the divine forbearance, and brings either an end to the apostle's discourse, and to the assenmgreater mercy or punishment. Now he commandeth bly, without allowing him an opportunity of showing
all men everywhere to repent-Of their ignorance, how the resurrection of Jesus renders the resurrec798                                                            e




Paul departs from Athens,              CHAPTER XVIII.                       and comes to Corinth.
A. M. 4058. 32 ST And whenthey heardloftheresur-   34 Howbeit, certain men dave unto A. M. 4058.
A.D. 54.                                                                                  A. D. 54.
*    rection of the dead, some mocked: and  him, and believed: among the which  -
ctherssaid, We will hear thee again of this matter. was Dionysius the Areopagite, and a woman
33. So Paul departed from among them.            named Damaris, and others with them.
tionandjudgmentofmankindprobable; orofexplain- wrought any miracles at Athens; and the little sueing the other fundamental doctrines of the gospel. cess with which he preached, gives reason to supVerses 33, 34. So Paul departed from among them  pose that he wrought none. Doubtless, this was by
-Leaving his hearers divided in their judgment, and  divine appointment, and probably to try what recepthe generality of them in that deplorable state of ig- tion the gospel would meet with from learned and
norance, folly, and superstition, in which he found  inquisitive men, when offered to them merely on the
them; being himself astonished, no doubt, that men  footing of its own reasonableness. The truth is,
who professed wisdom were so little able to discern  if such an experiment was anywhere to be made,
truth. Howvbeit, certain men clave unto him-And  in order to confute those in after times who should
inquired further into the evidence of that extraordi-  affirm that the general reception of the gospel, in
nary doctrine which he taught concerning Jesus  the first stage, was owing not to miracles, but to the
and his resurrection; the consequence of which was, absurdities of heathenism, and to the reasonableness
that they believed the gospel, and made a public and  of the gospel doctrine, Athens surely was the place
courageous confession of it. Among whom was Di- where the trial could be made with most advantage,
onysius the Areopagite-One of the judges of that and Paul's oration in the Areopagus was the discourt; and a wvoman named Damaris  One of con- course which should have convinced reasonable
siderable rank and character in the city; and others men. Nevertheless, at Athens, where the human
with them-Whose names it is not necessary here  faculties were carried to the greatest perfection, the
to mention. These, it seems, were the only persons  apostle was not able to convince his hearers of the
Paul met with in this famous mart of learning, ca- folly of idolatry, nor of the reasonableness of worpable of seeing and acknowledging the absurdity of  shipping and serving the one living and true God,
the prevailing idolatry! It is not said that Paul I by purity of mind and goodness of life!
CHAPTER XVIII.
(1,) Paul, going from Athens to Corinth, meets with Aquila and Priscilla, and works with them as a tent-maker, 1-3.
(2,) He preaches first to the Jews in the synagogue, and, when they opposed and blasphemed, to the Gentiles with more
success, 4-8. (3,) Being encouraged by a vision, he continues a year and a half teaching and preaching among the
Corinthians, 9-11. (4,) He is accused by the Jews to Gallio, the Roman governor, who refuses to take cognizance of
such matters as they complained of, 12-17. (5,) He returns by Ephesus to Jerusalem; goes from thence to Antioch, and,
after spending some time there, revisits the churches he had planted in Galatia and Phrygia, 18-23. (6,) Apollos, coming to Ephesus, is instructed by Aquila and Jriscilla; and with great eloquence, fervour, and force of argument, preaches
the gospel there, and in Achaia, with great success, 24-28.
A. M. 4058. A FTER these things, Paul departed   2 And found a certain Jew  named A.. 4058s.
A. D. 54.
A.D. 54.  -- from Athens, and came to Corinth;  a Aquila, born in Pontus, lately come
a Rom. xvi. 3; 1 Cor. xvi. 19; 2 Tim. iv. 19.
NOTES ON CHAPTER XVIII.                 side, the port of Lechmum received the merchanVerse 1. And after these things Paul departed, dise of Italy, Gaul, and Spain, by the Crissaean
&c.-After having so unsuccessfully preached to the  gulf.  Corinth, being thus conveniently situated
philosophers and others in Athens, the apostle  for commerce, soon became extremely rich and
judged it needless any longer to attempt the con — populous; and being seated on the isthmus which
version of men so frivolous, easy, indolent, and wise  joined Peloponnesus to Greece, it commanded both
in their own eyes. He therefore left them as incor- countries. In the course of the Achaean war, the
riglble, and proceeded forward to Corinth, now be- Roman consul, Mummius, burned it to the ground;
come more considerable for the number, learning, but Julius Cesar rebuilt it after it had long lain in
and wealth of its inhabitants, than even Athens itself. ashes. When Achaia was made a Roman province,
Corinth was situated on an isthmus, or narrow neck  Corinth, becoming the seat of government, soon reof land, which joined Peloponnesus to Greece. On  gained its ancient celebrity, in respect of commerce
the east side of the isthmus were the ports of Cen- and riches, but especially in respect of the number
chrea and Schaenus, which received the merchan- and quality of its inhabitants. For, at the time the
dise of Asia, by the Saronic gulf; and on the west apostle arrived, it was full of learned men, some of
a                                    -7'99




Paul,. going to Corinth,                 THE ACTS.                   preaches in the synagogue.
A. Ml. 4058. from  Italy, with his wife Priscilla, come  from   Macedonia, Paul was A.M.4058
A. D. 51.                                                                              A. D. 54.
(because  that Claudius  had com_- i e pressed in the spirit, and testified to
inanded all Jews to depart from Rome,) and the Jews that Jesus 1 was Christ.
came unto them.                                   6 And f when they opposed themselves, and
3 And because he was of the same craft, he' blasphemed, g he shook his raiment, and said
abode with them, b and wrought, (for by their unto them, h Your blood be upon your own
occupation they were tent-makers.)               heads: i I am  clean: k from  henceforth I will
4 c And he reasoned in the synagogue every  go unto the Gentiles.
sabbath, and persuaded the Jews and the Greeks.   7 And he departed thence, and entered into
5 And  d when  Silas and  Timotheus were  a certain man's house, named Justus, one that
b Chap. xx. 34; 1 Cor. iv. 12; 1 Thess. ii. 9; 2 Thess. iii. 8.   g Neh. v. 13; Matt. x. 14; Chap. xiii. 51.-  h Lev. xx. 9,
c Chap. xvii. 2.-d Chap. xvii. 14, 15..e Job xxxii. 18; 11, 12; 2 Sam. i. 16; Ezek. xviii. 13; xxxiii. 4.-i Ezek.
Chap..xvii. 3; Verse 28.-   Or, is the Christ.-f Chap. xiii. iii. 18, 19; xxxiii. 9; Chapter xx. 26. —k Chapter xiii. 46;
45; 1 Pet. iv. 4.                                xxviii. 28.
whom taught philosophy, rhetoric, poetry, and paint- attend in the synagogue (though they did not coming; others studied these sciences and arts; insomuch  monly worship there) to hear such an extraordinary
that there was no city in Greece where philosophy, preacher as Paul was, especially considering the
and the fine arts, and learning were carried to greater miracles which he wrought at Corinth, and to which
perfection than at Corinth; no city in which there  he so often refers in the two epistles afterward writwere more men of a cultivated understanding.     ten to the church formed there.
Verses 2, 3. And found a certain Jew-Afterward    Verses 5, 6. And when Silas and Timotheus were
converted to the faith of Christ, (verse 26,) doubtless come from Macedonia-Silas seems to have stayed
by the instrumentality of Paul; born in Pontus-A  a considerable time at Berea; but Timotheus, havprovince of the Lesser Asia, not far from-Galatia and  ing come to the apostle while he was at Athens, and
Cappadocia; lately come from Italy, with his wife  having been sent back by him to comfort and conPriscilla-Who also became an eminent Christian; firm the church at Thessalonica? now left that city
because that Claudius — The Roman emperor; had  to join Paul at Corinth; and in his way calling upon
commanded all Jews to depart from Rome —All who  Silas at,Berea, they travelled together to Corinth,
were Jews by birth; whether they were Jews or where they found the apostle, and gave him the
Christians.by religion, the Romans were too stately  agreeable information that the Thessalonian breto regard; and came unto them, because he was of  thren stood firm in the faith, bare the persecution of
the same craft-Namely, that of tent-making. It the unbelievers with exemplary fortitude, and enterbeing a rule among the Jews (and why is it not also  tained a grateful remembrance of him their spiritual
among Christians?) to bring up all their children'to  father, 1 Thess. iii. 5, 6. These tidings, it seems,
some trade, were they ever so rich and noble. Paul, filled the apostle with joy, and encouraged him to
though intended to have a better education than or- deal more plainly with the Jews at Corinth than he
dinary, had learned this when young, and being now  had hitherto done. For he was pressed in spiritcapable of exercising it, he found it of great use to — And the more probably from what Silas and Tihin on many occasions, particularly at this time. motheus reated; and testified to the Jews that.eFor by the profits of his labour therein, he main- sits was the Christ-Confirming his testimony by
trained himself all the while he abode at Corinth, arguments brought from the Scriptures, and by the
without burdening the Corinthians in the least. The  miracles which he wrought. And when they opsame course he had followed some time before this, posed themselves —To his doctrine; and blasphemed
while he preached in Thessalonica; (1 Thess. ii. 9;) -Jesus, by affirming that he was not the Christ, but
and afterward at Ephesus, where, as also probably  an impostor; he shook his raiment —To signify that
in many other places, he supported not only him- from that time he would refrain from them, and that
self, but his assistants likewise, by his labour. See  God would soon shake them off as unworthy to be
Acts xx. 34. The tents, or pavilions, which Paul numbered among his people; and said, Your blood
and these his friends were employed in making, and  -That is, the guilt of your destruction; be upon your
which were formed of linen or skins, were much  own heads: lamclean —From it, agreeably to God's
used, not only by soldiers and travellers, but by  declaration, Ezek. xxxiii. 2-9. By this wilful imethers in those hot countries.                  penitence and unbelief, you are your own murderVerse 4. And he reasoned in the synagogue, &c. ers; and, as God and man can testify that I have
—'he Jews being numerous in Corinth, Paul, ac- done all in my power to prevent so sad an event, I
cording to his custom, began his ministry in the syn- now desist from any further attempts of this kind;
aagogue; and persuaded-That is, endeavoured to  from henceforth —-While I continue in this city,
persuade; the Jews and Greeks-It is probable that leaving the synagogue, I will go and preach to the
most of these Greeks' since they attended the Jew-  Gentiles —Who will readily receive that gospel
ish synagogue, were a kind of proselytes. It is pos- which you so ungratefully reject.
sible. however, that some of them might not be such,   Verses 7, 8. He entered into a man's house, named
but Gentiles, who were drawn out of curiosity to  Justus-A Gentile, but a worshipper of the true God:
800                                                               a




Crispus and many Corinthians         CHAPTER XVIII.                   believe and are baptized.
A M. 4058. worshipped God, whose house joined   11 And he 2 continued there a year A. M. 4058
A. D. 54.                                                                             A.'D. 54.
hard to the synagogue.                and six months, teaching the word of
8 1And Crispus, the chief ruler of the syna- God among them.
gogue, believed on the Lord with all his house:   12 ~E And when  Gallio  was the  A. D. 55.
and many of the Corinthians hearing, believed, deputy of Achaia, the Jews made in-  ending
and were baptized.                              surrection with one accord against Paul, and
9 ~ Then m spake the Lord to Paul in the  brought him to the judgment-seat,
night by a vision, Be not afraid, but speak,   13 Saying, This fellow  persuadeth men to
and hold not thy peace:                         worship God contrary to the law.
10 nFor I am  with thee, and no man shall  14 And when Paul was now  about to open
set on thee to hurt thee:  for I have much  his mouth, Gallio said unto the Jews, o If it
people in this city.                            were a matter of wrong, or wicked lewdness,
1 Cor. i. 14. — Chap. xxiii. 11.-n Jer. i. 18, 19; Matt. xxviii. 20.-2 Gr. sat there.-o. Chap. xxiii. 29; xxiii. 11, 19.
and he preached there, though probably he still sionally left Corinth, and went into the adj.acent
lodged with Aquila.  He the rather chose to  country of Peloponnesus, where there were many
preach in the house of this religious proselyte, be- synagogues of the Jews, especially in the chief cities;
cause, as it was near the synagogue, such of the Jews and that, having preached to the Jews and Gentiles
as were of a teachable disposition, had thereby an  in those cities, he returned again to Corinth. This
opportunity of hearing him. Accordingly, when he supposition is countenanced by Paul himself, 2 Cor.
preached in this house, Crispus, the chief ruler of xi. 10, where he intimates that he preached in the
the synagogue, believed-Whom Paul baptized; with  region of Achaia, and where, according to 2 Cor.
all his house. Anzd many of the Corinthians-The  i. 1, he made many disciples.
formerly idolatrous inhabitants of the city; hearing   Verses 12, 13. When Gallio was thedeputy-Greek,
-The conversion of Crispus, and the preaching of ra;tlo1vor avvwraTevovroc, Gallio being proconsul; of
Paul; believed and were baptized-Namely, by Silas Achaia-Of which Corinth was the chief city. This
and Timothy; for the apostle affirms that he bap- Gallio, the brother of the famous Seneca, is much
tized none of the Corinthians but Crispus and Gaius, commended both by him and by other writers, for
and the household of Stephanus, 1 Cor. i. 14, 16.    the sweetness and generosity of his temper, and
Verses 9-11. Then spake the Lord-The Lord  easinessofhis behaviour. Yet one thinghelacked!
Jesus; in the night by a vision to Paul-Who, pro- But he knew it not, and had no concern about it!
bably, had been discouraged in view of the learning,  The Jews made insurrection with one accord
politeness, and grandeur of many Gentile inhabitants against Paul-His great success at Corinth, and in
of the city, to whom he was to speak, so that he was, Peloponnesus, in converting the Gentiles to the faith
as he himself expresses it, (1 Cor. ii. 3,) among them  of Christ, provoked the Jews to the highest pitch of
in weakness and fear, and in much trembling; rage, especially when they found he led his converts
which alarms were probably much increased by the  to despise the institutions of Moses, by assuring
violent assaults which had been made upon him in  them that they might be justified and saved through
other places, and the contempt with which'he had  faith in Christ, without the use of these institutions:
generally been treated: Be not afraid, but speak-  and brought him to the judgment-seat-Of Gallio;
My gospel boldly and courageously; and hold not thy  saying, This fellow —The author of insufferable
peace-Be not silent through any present discour- mischiefs, here and all over the country; persuadeth
agement or future apprehension; for I am  with  men to worship God contrary to the law —It seems
thee-By my powerful and gracious presence, to  Paul had taught that, the law of Moses being now
protect, support, and comfort thee; and no man shall abrogated, men were no longer bound to worship
set on thee to hurt thee-A promise this which was God with sacrifices and washings, and other bodily
fulfilled to Paul and' also to others of God's servants; services, but in spirit and in truth. And this docso that whatsoever troubles they met with, even  trine being deemed contrary to the law of Moses,
when they were killed, they were not hurt, Rom. the unbelieving Jews, in this tumultuous manner,
viii. 28, 36-39. For I have much people in this city  brought Paul, the teacher of it, before the proconsul,
-So he prophetically calls them that he foreknew  in order to have him  punished, as one who, by
would believe. And he continued there a year and  opposing the law of Moses, had acted contrary to
six rmonths —A long time! But how few souls are the laws of the empire, which tolerated the Jews in
now gained frequently in a longer time than this by  the exercise of their religion.
ministers of the gospel! Who is in the fault? gen-   Verses 14-16. And when Paul was now about to
erally both teachers and hearers.  Teaching the open his mouth-To speak in his own defence;
word of God among them-It is probable this is not Gallio-Sensible of the futility of the charge; said
to be understood of the Corinthians alone, but of the  to the Jews, If it were a matter of wrong, or wicked
inhabitants of the neighbouring parts of Achaia also. lewdness-With which you charged the person you
For it is reasonable to suppose that the apostle occa- have now brought  before me: that is, If you accused
VOL. I.           (51)                                              801             a




Gallio drives the Jews                 THE ACTS.                          from his presence.
A.M. 4059. 0  ye Jews, reason would that I   18  [ And Paul after this tarried A. M. 4059.
A.D..55                                                                           A.D. 55.
should bear with you:                there yet a good while, and then
15 But if it be a question of words and  took his leave of the brethren, and sailed
names, and of your law, look ye to it: for I thence into Syria, and with him  Priscilla and
will be no judge of such matters.             Aquila; having q shorn his head in' Cen16 And he drave them  from the judgment- chrea: for he had a vow.
seat.                                           19 And he came to Ephesus, and left them
17 Then all the Greeks took  P Sosthenes, there: but he himself entered into the synathe chief ruler of the synagogue, and beat him  gogue, and reasoned with the Jews.
before the judgment-seat.  And Gallio cared   20 When they desired him  to tarry longer
for none of those things.                     time with them, he consented not:
P 1 Cor. i. 1.- q Num. vi. 13; Chap. xxi. 24.-r Rom. xvi. 1.
this man of any injury done to particular persons, affair. Probably he was pleased with the indignity
or of wantonly disturbing the peace of society; done by the Greeks to the chief magistrate of the
reason would-That is, it were reasonable; that I  Jews, whose bigoted and persecuting spirit he disshould bear with you —In this prosecution; and even  liked. It seems what Sosthenes now suffered had a
that I should exert the power with which I am in- happy effect on him; for he afterward became a
vested, to punish the offender in proportion to his Christian.
crime. But if it be a question of words-Greek,   Verse 18. Paul after this-After these tunmultuITEpt 2oy8, concerning discourse, or doctrine; and of ous proceedings, and the opposition that was raised
names, and of your law-If your accusation respect against him at Corinth by the Jews; tarried there
opinions taught by Paul, which ye think heretical; yet a good while-Greek,?/tepag ucavag, m;any days,
and whether the names of the Christ, and the Son  after the year and six months, mentioned verse 11:
of God, which he hath given to any one, ought to be to confirm the brethren. And then took his leave,
given to that person; and whether all who worship  and sailed into Syria-That is, in order to return
the God of the Jews, are bound to worship him ac- thither; and with him Priscilla and Aquila-His
cording to the rites of your law; look ye to it-  two intimate friends; having shorn his head in
These are matters which belong to yourselves, and  Cenchrea-Commentators are much. divided in.with which, as a magistrate, I have no concern. I  opinion, whether this is spoken of Aquila or Paul.
will be no judge of such matters-Matters so foreign  Chrysostom, Grotius, Heinsius, Hammond, and Witto my office. The apparent coolness and contempt sius, with many others, refer it to the former; but
with which Gallio speaks of the matters in debate Jerome, Augustin, Beda, Calmet, Whitby, Dodbetween Paul and the Jews does not merit com- dridge, Dodd, and Macknight, understand it of Paul
mendation, but the severest censure. The names And it seems more probable from the construction,
of the heathen gods, and the institutions concerning  that this clause, and the beginning of the next verse,
their worship and service, were fables, shadows, and  should refer to the same person, that is, to Paul.
deceits; but the question concerning the name of  "Aquila being left at Ephesus, and not going up to
Jesus, his person, character, and offices, and the wor- Jerusalem as Paul did, hence I conclude," says Dr.
ship and service of the living and true God, is of WThitby, "'that the vow was made by Paul." Macmore importance than all things else under heaven. knight's paraphrase on the clause is, "They took
Yet, there is this singularity (among a thousand  ship at Cenchrea, the eastern port of Corinth, where
others) in the Christian religion, that human reason, Paul shaved his head, and thereby put a period to
curious as it is in all other things, abhors to inquire the duration of a vow which he had made, perhaps,
into it. And he drave them from the judgment-seat on occasion of the great deliverance he had obtained,
-Not regarding their clamorous importunity.   when the Jews made insurrection against him."
Verse 17. Then all the Greeks-Who were pre- What sort of a vow this was we are not informed.
sent, perceiving how little favour the Jews found  Salmasius has justly observed, it could not be a vow
from the.court, and displeased with them for their of Nazariteship, for then the hair must have been
turbulent, persecuting spirit, perhaps, thinking that burned in the temple, under the caldron in which the
Paul was thus insulted for the regards he had ex- peace-offerings were boiled, Num. vi. 18. It was the
pressed for the Gentiles; took Sosthenes —The suc- custom, it seems, on the accomplishment of vows,
cessor of Crispus, as chief ruler of the synagogue-  for persons to shave their heads, chap. xxi. 23, 24.
And probably Paul's chief accuser; and beat him —   Verses 19-23. And he came to Ephes.us-The
It seems, because he had occasioned them so much  ship in which they sailed probably having occasion
trouble to no purpose; before the judgment-seat-  to touch there. And he entered into the synagogue,
While Gallio looked on without hindering them. and reasoned with the Jews —Upon whom his disBut though this was certainly a very irregular pro- course made such an impression, that they desired
ceeding, Gallio cared for none of those things-  him to tarry longer with them-However, as his
Did not concern himself at all to interpose in the vow made it necessary that he should offer the
802                                         (51* )             a




Apollos preaches to the              CHAPTER XVIII.                          Jews at Ephesus.
A. M. 4059. 21 But bade them farewell, saying,  24 ~ Y And a certain Jew, named A. M. 4060.
A.D. 55.    I must by all means keep this feast Apollos, born at Alexandria, an elo- A   5
that cometh in Jerusalem: but I will return  quent man, and mighty in the Scriptures, came
again unto you, t if God will. And he sailed to Ephesus.
from Ephesus.                                    25 This man was instructed in the way of
A. D. 56.  22 And when he had landed at -the Lord: and being z fervent in the spirit, he.. Cesarea and gone up and saluted the  spake and taught diligently the things of the
church, he went down to Antioch.               I Lord a knowing only the baptism of John.
23 And after he had spent some time there,  26 And he began to speak boldly in the synahe departed and went over all the country of gogue: whom  when Aquila and Priscilla had
Galatia and Phrygia in order, x strengthening  heard, they took him unto them, and expoundall the disciples.                              ed unto him the way of God more perfectly.
sChap. xix. 21; xx. 16. —t 1 Cor. iv. 19; Heb. vi. 3; James y 1 Cor. i. 12; iii. 5, 6; iv. 6; Tit. iii. 13.-z Rom, xii. 11.
iv. 15.-u Gal. i. 2; iv. 14.  x Chap. xiv. 22; xv. 32, 41.      a Chap. xix. 3.
appointed sacrifice in Jerusalem  at the ensuing  gress of truth, and the conversion of souls; he spake
feast, which, according to the general opinion, and taught diligently-Greek, aKpt6wc, accurately,
was the passover, he consented not, but bade them  or with exactness, according to the best light he
farewell-Promising, however, if God permitted, had; knowing only the baptism of John —That is,
to return again to them; and the rather, because  what John taught those whom he baptized, namely,
there seemed to be a probability of preaching the the nature and necessity of repentance toward God,
gospel there with success, both to the Jews and  and faith in a Messiah shortly to appear.  It is
Gentiles. And when-After a safe voyage; he thought he had heard John the Baptist preach, and
had landed at Cesarea —In such good time as to I had become his disciple in Judea: if so, as John
be able to keep the feast in Jerusalem, according  was beheaded more than twenty years before this
to his resolution; and had gone up and saluted  time, and as Apollos seems to have had little or no
the church there, and completed his vow, know- knowledge of the Christians, it is probable he had
ing that there was no need of his labours in that not remained in Judea, but had returned to Alexancity, where there were so many apostles and chief dria, his native city, after he had been baptized by
brethren, he did not stay long. there; but, after John, and had continued there till nearly the time
keeping the feast, went down to Antioch-In Sy- of his coming to Ephesus. Hence he had had no
ria, where formerly he and Barnabas had laboured  opportunity of being fully acquainted with the docso successfully in the work of the ministry. And  trines of the gospel, as delivered by Christ and his
after he had spent some time there-He set out apostles. And he began to speak boldly in the syulpon another journey: for his concern for the nagogue-Pleading the cause of God and real vital
salvation of lost mankind, and the enlargement of religion with an earnestness becoming the importthe kingdom  of Christ, would not suffer him to  ance of the subject, as well as freely reproving the
rest when he could do any thing to promote  Jews for their vices, which were so commonly practhese important ends; and went over the country  tised among them, and showing the vanity of those.
of Galatia and Phrygia-Spending, it is sup- hopes which, as the seed of Abraham, and the disciposed, about four years in these parts, including ples of Moses, they were so ready to entertain.
the time he stayed at Ephesus; since it is here  Whom when Aquila anrd Priscilla —Being then at
said he went over all those countries; in order-  Ephesus; had heard —Perceiving that he manifestIt is probable he did so for the purpose of visit- ed an upright mind, and great zeal for the worship
ing every church, and receiving those contribu- and service of the living and true God; they took
tions which, in his former journey, he requested  him.unto thein-Probably to their house; and exthem to make for the saints in Judea. See 1 Cor. pounded to him the way of God more perfectlyxvi. 1.                                        |By informing him that Jesus of Nazareth was the
Verses 24-26. And a certain Jew, &c. —While  Christ, whose coming John had announced, and by
Paul was thus visiting the churches of Galatia and  assuring him that John had even pointed him out as
Phrygia, there came to Ephesus a.Jew, named  the Christ to his disciples. Besides, these Wtell-inApollos-A native of Alexandria in Egypt; an elo- structed Christians, who, during Paul's abode with;uent man, and mighty in the Scriptures-Namely, them, had gained a perfect knowledge of the gospel.
those of the Old Testament. Observe, reader, every  doubtless gave Apollos a particular account of the
talent may be of use in the kingdom of Christ, if supernatural conception and birth, of the doctrine,
joined with the knowledge of the Scriptures, and  miracles, death, resurrection, and ascension of Jesus;
fervour of spirit. Now this man was instructed-  and informed him that he had proved himself to be
Though not perfectly; in the way of the Lord-In  the Christ, not only by his miracles and resurrection,
the doctrine of Christ; and being -fervent in spirit but by his baptizing his disciples with the Holy Ghost
-That is, earnestly desirous of promoting the pro- and with fire, as John had foretold.
~~~~~~~~~~a               ~~~803




Apollos preaches at Ephesus.                 THE ACTS.                      Paul visits Ephesus again.
A.M. 4060.  27 And when he was disposed to  which had  believed  through  grace. A.a.4060o.
A. D. 56.                                                                                      A. D. 560.
pass into Achaia, the brethren wrote,   28 For he mightily  convinced the               
exhorting the disciples to receive him: who,  Jews, and that publicly, c showing by the Scripwhen  he  was come, b helped  them   much  tures, that Jesus 3was Christ.
b i Cor. iii. 6.                    c Chap. ix. 22; xvii. 3; Verse 5. 3 Or, is the Christ.
Verses 27, 28. And when —Having received this  he was better able to do than to convert the heathen.
more perfect instruction in the Christian faith; he  Greek, evrovCoG roic lSdatotc &tatca reyxeTo, he strongly,
was disposed to pass into Achaia —That he might or vehemently, confuted the Jews; and that not only
preach the word at Corinth, and other places in that in private converse, but by public preaching; showprovince; the brethren-Of Ephesus; wrote, ex-  ing  by the Scriptures —By  appealing to many
horting the disciples there to receive him —With all striking passages of them, which he quoted; that
affection and respect, as a person whose character  Jesus was Christ —The true and only Messiah; and
well deserved it. And when he was come-To Co- that the salvation of men, of the Jews as well as
rinth; he helped them much which had believed —  Gentiles, depended upon their receiving and subWas eminently serviceable in edifying and confirm-  mitting to him.  It seems Apollos tarried some time
ing those who had embraced the gospel; (for Apol- at Corinth, and became so zealous and useful a
los did not plant, but water; which was the peculiar  preacher there, that the fame of his labours reached
gift he had received;) through  grace-Through  the apostle during his abode in Ephesus; and occawhich only any gift of any one is rendered profitable  sioned him, in the letter which he wrote from that
to another.  For he mightily convinced the Jews-   city to the Corinthians, to say, (1 Cor. iii. 6,) Ihave
Which, from his great knowledge of the Scriptures, planted, Apollos watered.
CHAPTER XIX.
I-ere, (1,) Paul, coming to Ephesus, instructs some of John's disciples, whom he found there, and who, by the layzng on oJ
his hands, received the Holy Ghost, 1-7. (2,)'He preaches three months in the Jewish synagogue; but meetzng there
with great opposition, he withdrew from thence and preached two years in the school of Tyrannus, confirming his doctrine
by miracles, 8-12. (3,) Some Jewish exorcists, presuming to make use of Christ's name in casting out devils, are confounded; and many other practisers of diabolical arts are convinced of the wickedness of their actions, and converted to
the faith of Christ, 13-20. (4,) Paul defers his intended journey through Macedonia and Achaia to Jerusalem, and his
visit to Rome, 21, 22. (5,) Demetrius and his silversmiths raise a mob against Paul, to support the worship of Diana,
and their profitable traffic, 23-34.  (6,) The town-clerk, by a sensible remonstrance, setting forth Paul's innocence, and
their own irregularity, appeases and disperses them, 35-41.
A. M. 4060. AND it cameto pass, thatwhile aApol-  passedthroughtheuppercoasts,caimieto A. M. 4060.
A. D. 56.                                                                                      A. D. 56.
los was at Corinth, Paul, having  Ephesus; and finding certain disciples,           D. 56.
a 1 Cor. i. 12; iii. 5, 6.
NOTES ON CHAPTER XIX.                     arts, had their names from  Ephesus; being called
Verse 1. While Apollos was at Corinth-Preach-  EpeaLa ypauq/ara, Ephesian letters: others came to
ing with considerable success, chap. xviii. 27, 28; prosecute law-suits, or to solicit offices from the RoPaul, having passed through the upper coasts-   man governor of the province,who had his residence
Of the Lesser Asia, namely, Galatia and Phrygia;  there; others took Ephesus in their way to and from
came to Ephesus —According to his promise, chap. Europe; and others, after the manner of the eastxviii. 19, 21, with a purpose of making some stay  erns, abode there occasionally for the sake of comthere.  Ephesus, at this time, was the metropolis of  merce.  Ephesus, therefore, being a place of such
the province of Asia, and an exceedingly populous  general resort, and the very throne of idolatry, supercity. For, not to speak of its native inhabitants, stition, and magic, the apostle, when he formerly
who were very numerous, a great concourse of left that city, resolved, as we have seen, to return
strangers always resorted to it, some to worship the  and attack these impieties in their strongest hold.
goddess Diana, whose rites were celebrated with  Wherefore, having discharged his vow in Jerusalem,
great magnificence, in a temple erected to her there  he made no stay there, nor even at Antioch, but
at the expense of all Asia; others to learn the arts  travelled through Syria and Cilicia, and the counof sorcery and magic, which were taught and prac-  tries above mentioned, as expeditiously as was contised at Ephesus with such reputation, that the magi- sistent with his purpose in visiting them, and then
cal words, or sentences, used in the practice of these  came to Ephesus, where he abode three years, and
804                                                                    a




Some of John's disciples              CHAPTER XIX.                      receive the Holy G(host.
A. MA. 4060.  2 He said unto them, Have ye re-  5 When they heard this, they were A. M. 4060.
A. D. 56.                                                                            A. D. 56.
ceived the Holy Ghost since ye be- baptized f in the name of the Lord
lieved?  And they said unto him, c We have  Jesus.
not so much as heard whether there be any   6 And when Paul had g laid his hands upon
Holy Ghost.                                     them, the Holy Ghost came on them; and
3 And he said unto them, Unto what then were  h they spake with tongues, and prophesied.
yebaptized? And theysaid, dUnto John's baptism.   7 And all the men were about twelve.
4 Then said Paul, e John verily baptized   8 ~ i And he went into the synagogue, and
with the baptism of repentance, saying unto the  spake boldly for the space of three months,
people, that they should believe on him which  disputing and persuading the things k concernshould come after him, that is, on Christ Jesus. ing the kingdom of God.
c Chap. viii. 16; 1 Sam. iii. 7.-d Chap. xviii. 25.  e Matt. f Chap. viii. 16.-g Chap. vi. 6; viii. 17.-h Chap. ii. 4; x.
iii. 11; John i. 15, 27, 30; Chap. i. 5; xi. 16; xiii. 24, 25.    46.-i Chap. xvii. 2; xviii. 4.-k Chap. i. 3;. xxviii. 23.
gathered a very numerous church; the members of the Spirit, love, joy, peace, &c., all goodness, rightwhich were peculiarly dear to him, as is manifest eousness, and truth.  Are we led by the Spirit?
from his epistle to them, and the discourse addressed  Do we live and walk in the Spirit?  Do we expeto their elders, chap. xx. 17, &c.              rience his renovating power, and are we under his
Verses 2-7. Having found certain disciples-Who  government? See Gal. v. 22, 25; Eph. V. 9; Rom.
had been formerly baptized by John the Baptist, and  viii. 14; Tit. iii. 5.  We have not so nmuch as heard
since imperfectly instructed in Christianity, he said, whether there be any Holy Ghost-They had heard
Have ye received the Holy Ghost?-:The extraordi- and knew that the Holy Ghost was promised in the
nary gifts, as well as the sanctifying graces of the  Old Testament, to be given in the days of the MesHoly Spirit; since ye believed —These disciples were  siah, and they did not doubt that that promise would
converts to the Christian faith, that is; they believed  be fulfilled in its season; but they had been so much
that Jesus was the Christ; but Paul inquires whether out of the way of receiving information in this matthey had received the Holy Ghost, whose operations ter, that they had not yet heard that the Holy Ghost
on the minds of men for their illumination, convic- had actually been communicated to any, especially
tion, conversion, sanctification, and comfort, were  in his extraordinary gifts. It is probable that they
revealed some time after the doctrine of Jesus being  were Hellenist Jews, natives of a remote country,
the Christ was made known. He asks whether they  who, having been in Judea (perhaps attending some
had been acquainted with this revelation; and had  of the feasts at Jerusalem) upward of twenty years
been made partakers of this blessing. This was not since, had heard John preach, and had received his
all.- Extraordinary gifts of the Spirit had been con- doctrine concerning the Messiah; but, having referred upon the apostles, and other disciples, pre- turned to their own country, had not been made acsently after Christ's ascension, and these had been  quainted with the effusion of the Holy Spirit on the
frequently communicated since upon certain occa- day of pentecost, and with the progress of Chrissions; and he inquires whether they had received  tianity since that period. And he said, Unto what
these; whether they had had that seal of the truth  were ye baptized?-Into what dispensation? to the
of Christ's doctrine in themselves. Observe, reader, sealing of what doctrine? It seems, those who were
although we have now no reason to expect any such  baptized by the apostles, commonly received the
extraordinary gifts as were given then, the canon  extraordinary gifts of the Holy Spirit. They said
of the New Testament having been long since com- to him, Unto John's baptism-We were baptized by
pleted and ratified, and it being our duty to depend  John, and believe what he taught. Then said Paul,
upon that as the most sure word of prophecy; yet John verily baptized waith the baptism of repentthere are graces of the Spirit, given to all true be- ance-John called sinners to repentance, to prepare
lievers, which are to them seals of the truth of their the way of the Lord, and admitted the penitent to
faith, and earnests of their future inheritance in their the baptism of water, saying, that they should believe
hearts, (2 Cor. i. 22; v. 5; Eph. i. 13,) and it con- on him that should come after-That is, t.he whole
cerns us all, who profess the Christian faith, seriously  baptism and preaching of John pointed at Christ.
to inquire whether we have received these. The After this John is mentioned no more in the New
Holy Ghost ispromised to all believers, who sincerely, Testament.  When they heard this-Their hearts
earnestly, and importunately ask his influences, Luke  were so impressed with it, that they readily comxi. 13. But many are deceived in this matter, and  plied with the direction and advice of the apostle,
think they have received the Holy Ghost, when really  and were baptized in the name of the Lord Jesusthey have not. As there are pretenders to the gifts  So that they were baptized twice, but not in the same
or the Spirit, so there are to his graces and comforts. manner, or with the same baptism; John did not
We should therefore strictly examine ourselves on  baptize in the manner Christ afterward commanded,
this subject; and inquire whether we have received  that is, in the name of the Father, of the Son, and
the Holy Ghost since we believed? The tree is of the Holy Ghost. And-After theirbaptism; Paul
known byits fruits. Do we bring forth the fruitsof  laying his hands on them, the Holy Ghost came
a                                                               805




JMany miracles                         THE ACTS.                            wrought by Paul.
A. M. 4061.  9 But 1 when divers were hardened,   11 And o God wrought special mira- A. M. 4061.
A. D. 57.                                                                            A. D. 57.
AtD 7. - and believed not, but spake evil m of cles by the hands of Paul:
that way before the multitude, he departed from    12 PSo that from his body were brought unto
them, and separated the disciples, disputing daily  the sick handkerchiefs, or aprons, and the disin the school of one Tyrannus.                  eases departed from  them, and the evil spirits
10 And nthis continued by the space of two  went out of them.
years; so that all they which dwelt in Asia   13 ~ q Then certain of the vagabond  A. D. 58.
heard the word of the Lord Jesus, both Jews Jews, exorcists, r took upon them  to- -
and Greeks.                                     call over them which had evil spirits, the name of
1 2 Tim. i. 15; 2 Pet. ii. 2; Jude 10.-  m Chap. ix. 2; xxii. Chap. xiv. 3.-  P Chap. v. 15; 2 Kings iv. 29.-q Matt. xii.
4; xxiv. 14; Verse 23.-n Chap. xx. 31.  oMark xv. 20; 27.  r Mark ix. 38; Luke ix. 49.
upon them; and, as a proof of it, they spake with    Verses 11, 12. And God-To add the greater
tongues and prophesied. These brethren being the  efficacy and success to this important doctrine;
first in Ephesus who received the Holy Ghost in his wrought special miracles by the hands of Paulextraordinary gifts, it is probable the apostle after- Who, as he abode longer at Ephesus than at any
ward ordained, at least, some of them, elders of that other city we read of, so he wrought more and
church. If so, they may have been among those  greater miracles than in any other. So that from
elders of Ephesus who came to Miletus, and received  his body were brought unto the sick handkerchiefs,
from Paul the pathetic exhortation recorded Acts or aprons-Greek, crdapta i cL/uctrvtcea, sudaria vel
xx. 18-35.                                      semicinctia.  These two words, originally Latin,
Verses 8-10. And he went into the synagogue-  have been differently rendered, but the etymology
As he used to do in other places; and spake boldly  of the first plainly determines it to signify pieces of
-Greek, 8erappru7tae-o, he spake with freedom and  linen with which they wiped the sweat from their
confidence;for the space of three months, disputing  faces, and the latter word signifies things round
-Greek, aleiEyo/evoc, reasoning, or discoursing; their waists, doubtless girdles or sashes.  Aprons
and persuading, &c. —That is, reasoning in proof made no part of the ordinary dress of the Greeks;
of the things which concerned the gospel dispensa- yet they might possibly be occasionally used, both
tion, and persuading the Jews to believe these things. by men and women, to preserve their clothes clean,
But when divers were hardened, and believed not-  while they were engaged in some particular kind of
But still continued in their infidelity and rebellion, work. Dr. Macknight thinks, that these handkerperceiving, probably, the drift of his discourses to  chiefs and aprons belonged to the sick, from whom
be, that men were justified by faith in Christ and his they were brought to touch Paul's body, and then
gospel, without obeying the law of Moses; and spake taken back to them, when they had the effect here
evil of that way-The Christian way of worship- mentioned. And the diseases departed from them,
ping God; before the multitude —The people in the  and the evil spirits-Which occasioned many of
synagogue; representing it as utterly subversive of these diseases, though they might appear purely
the revelation made by Moses and the prophets; natural; went out of them-In this respect Paul was
he departed from them?-Leaving them  and their equal to Peter, whose shadow, as he passed by,
synagogue to themselves; and separated the dis- overshadowing the sick, who were laid on couches
ciples-From the Jews, whom he found to be in- in the streets of Jerusalem, cured them of their discorrigible; and discoursing in the school of one tempers, Acts v. 15. IHence we may infer, that it
Tyrannus —Who was either himself converted, or was in a great measure owing to the multitude and
let his school to the apostle for hire to preach in. greatness of Paul's miracles, that so many of the inIn this school, which we do not find was any other- habitants of Ephesus, and of the province of Asia
wise consecrated than by preaching the gospel there, embraced the gospel.
Paul discoursed daily, and not on the sabbaths only.   Verses 13-16. Then certain of the vagabond
And this continued-This was done by Paul, and  Jews, exorcists-Dr. Whitby, and several other
was his daily practice, for the space of two years, critics, have produced many passages from Irenmeus,
so that all they which dwelt in the proconsular Asia  Origen, Epiphanius, and Josephus, to prove that
-That is, all the inhabitants of the country who de- several of the Jews, about this time, pretended to a
sired it; heard the word of the Lord —Though for power of casting out devils, particularly by some
some peculiar reason he had been forbidden to  arts or charms derived from Solomon. These men
preach it there in his former journey, chap. xvi. 6; are called vagabond Jews, and exorcists, because
both Jews and Greeks-It seems the fame of the  they strolled through the countries of the Lesser
apostle's doctrine and miracles brought multitudes to  Asia, practising that magic which was in such
Ephesus from distant parts; and these, by what they  vogue among the heathen. But when they came
heard and saw, being converted, preached the gospel to Ephesus, hearing of the wonderful things which
when they returned to their own cities, and founded  Paul performed in the name of Jesus, and, perhaps,
those churches which the apostle tells the Colossians. seeing some of them, they took upon them to call over
(chap. ii. 1,) had not seen his face in the flesh.    them which  had evil spirits, the name  of the Lord
806                                                               a




The Jewish exorcists                 CHAPTER XIX.                           are confounded.
A. M. 4062. the Lord Jesus, saying, We adjure you  Greeks also dwelling at Ephesus: and A. M. 4062.
A.D. 58. by Jesus whom Paul preacheth.        sfear fell on them all, and the name of A. D. 58.
14 And there were seven sons of one Sceva, the Lord Jesus was magnified.
a Jew, and chief of the priests, which did so.  18 And many that believed came, and t con15 And the evil spirit answered and said, fessed, and showed their deeds.
Jesus I know, and Paul I know; but who are   19 Many of them  also which used curious
ye?                                            arts, brought their books together, and burned
1(6 And the man in whom the evil spirit was, them  before all men; and they counted the
leaped on themn, and overcame them, and pre- price of them, and found it fifty thousand pieces
vailed against them, so that they fled out of that of silver.
house naked and wounded.                        20 u So mightily grew the word of God, and
17 And this was known to all the Jews and  prevailed.
s Luke i. 65; vii. 16; Chap. ii. 4a; v. 5, 11.   t Matt. iii. 6.  u Chap. vi. 7; xii. 24.
Jesus-Vain undertaking! Satan laughs at all man, thus prevailing against the sons of Sceva; was
those who attempt to expel him, either out of the known to all the Jews and Greeks dwelling in
bodies or souls of men, except by divine faith. Ephesus-And became, doubtless, the common subSaying, We adjure you by Jesus whom Paul ject of conversation; andfearfell on them all-For
preacheth —They do not say whom we believe in, in this instance they saw a striking proof of the
or depend upon, or have authority from; but whom  malice of the devil, whom they served, and of the
Paul preacheth-As if they had said, We will try  power of Christ, whom they opposed; and both
what that name will do. The exorcists in the Roman  were awful considerations.  They saw that the
Church, who pretend to cast the devil out of melan- name of Christ was' not to be trifled with, or taken
choly people, by spells and charms which they un- into their mouths rashly, nor his religion confounded
derstand not, and for which they have not any  with the pagan superstitions. Hence his name, by
divine warrant, and, therefore, cannot use them in  which his faithful servants cast out devils and cured
faith, are the followers of these vagabond Jews. diseases, without any resistance, was the more
There were seven sons of one Sceva-A Jewish  mnagnified-For now it appeared to be a name
chief priest, who did this, desirous of the honour or above every name. And many-Who had formerly
profit which they thought would redound from such  been professors of unwarrantable arts, but who now
cures, and imagining there was some secret charm  believed-Being strongly impressed by what had
In the name of Jesus, to which these infernal agents happened, and struck with the power of the evil
would submit.  But the evil spirit-Contemning  spirit over the sons of Sceva; came —To Paul, of their
their adjuration; answered, Jesus I know, and Paul own accord; andconfessed-Thatthey had attempted
I know-I know the authority and power of Jesus to cure diseased persons by charms and other maand Paul, and am ready to obey them; but who are  gical practices; and showed their deeds-The deye?-What power have you to command us in his vices by which they had deceived the multitude; or
name? Or, who gave you any such power? And  made a public declaration of their unlawfill practhe man, in whomz the evil spirit was, leaped, or- tices. Many of them also, who used these curious
sprung, on them, and overcame them-To such a arts-Magical arts, to which that soft appellation
degree, as to tear off their clothes from their backs, was given,y those that practised them, now firmly
and beat them with great violence; so that they fled  believing the gospel; brought their books-In which
out of the house-In which they had attempted the  the different forms of incantation for different discure; naked and wounded-And became public eases were prescribed, the method of making these
spectacles of scorn and derision, in a city where  incantations was showed, the herbs and other medithese things were peculiarly regarded.  This is cines to be used with these incantations were pointed
written for a warning to all those who name the out, and the seasons for using them were fixed.
name of Christ, but do not depart from iniquity. And burned them before allmen-Who were present;
The same enemy, that overcomes them with his and —A great many of them being judged of high
temptations, will overcome them with his terrors, value in that place; they counted the price of them,
and their adjuring him in Christ's name to let them  and found it fifty thousandpieces of silver —If these
alone, will be no security to them. If we resist the  be taken for Jewish shekels, and valued at three shildevil by a true and lively faith in Christ, he will flee lings each, (which are the principles of Dr. Benson's
from us; but if we think to resist him by the bare computation,) the sum will amount to seven thousand
using of Christ's name, or any part of his word, as a five hundred pounds sterling; or, setting it at two
spell or charm, or by merely professing his religion, shillings and sixpence, to six thousand two hundred
he will prevail against us.                    and fifty pounds. Nevertheless, the owners of them
Verses 17-20. And this-Acknowledgment of the made a willing sacrifice of them to truth and piety;
divine authority of Jesus and Paul, made in the ab- because the arts themselves being unlawful, it was
sence of both; or this fact, concerning the possessed  not fit that the books which taught them should be
a                                                             807




Demetrius and the craftsmen              THE ACTS.                   raise-a mob against Paut.
A. M. 4063. 21 ~I x After these things were ended, Diana, brought e no small gain unto A. M. 4063.
Paul -Y purposed in the spirit, when  the craftsen.
he had passed through Macedonia, and Achaia,   2o5 Whom  he called together with the workto go to Jerusalem, saying, After I have been  men of like occupation, and said, Sirs, ye know
there, z I must also see Rome.                  that by this craft we have our wealth:
22 So he sent into Macedonia two of a them    26 Moreover, ye see and hear, that not alone
that ministered  unto  him, Timotheus and  at Ephesus, but almost throughout all Asia,
bErastus; but he himself stayed in Asia for this Paul hath persuaded and turned away
a season.                                       much people, saying, that f they be no gods
23 And c the same time there arose no small which are made with hands.
stir about d that way.                           27 So that not only  this our craft is in
24 For a certain man named Demetrius, a  danger to be set at naught; but also that
silversm th, which  made  silver shrines  for the temple of the great goddess Diana should
x Rom. xv. 25; Gal. ii. 1.-   Chap. xx. 22.-z Chap. xviii. xvi. 23; 2 Timothy iv. 20.ec 2 Cor. i. 8..d Chapter ix. 2.
21; xxiii. 11; Romn. xv. 24-28.  a Chap. xiii. 5.-b Rom. e Chap. xvi. 16, 19. —f Psa. cxv. 4; Isa. xliv. 10, 20; Jer. x. 3.
in the possession of any person whatever.  So  Diana; that is, silver models, or representations in
mightily grew the word of God and prevailed-So  miniature, of the temple of Diana, and of the image
remarkable was the triumph of the gospel over all which, as they said, fell down from Jupiter. The
considerations of honour or interest that could be  tabernacles of Moloch, mentioned Acts vii. 43,w xhich
opposed to it on this, or on any other occasion.  the Israelites carried about in the wilderness, seem
Verses 21, 22. After these things, &c.-After the  to have been things of the same kind with Diana's
extraordinary cures performed, and conversions  shrines. See Hammond and Whitby. These little
made, at Ephesus, which have been mentioned  temples, or shrines, were in great request, not only
above, Paul, being much concerned about the. spi- in Ephesus, but in other parts of Asia, as being
ritual welfare of his former converts, and very soli- curious and beautiful ornaments, and used for idolcitous to promote the progress of the gospel; pur- atrous purposes. And in this business, it appears,
posed i,; spirit 2&eX6wv, having passed through  Demetrius employed a great number of workmen,
M acedonia and Achaia —Where he had planted so  much to their advantage as well as his own. But,
many flourishing churches some time ago; to go to perceiving there would be an end of the trade if
YJerusalem, saying, After I have been there, I must Paul's doctrine were suffered to spread, he called
also see Rome-That I may bear my testinmony to  together-Those whom lie employed; with the workthe gospel in that metropolis of the world. " Paul men of like occupation-Employed by others; and
sought not to rest, but pressed on, as if he had yet said, Sirs, ye know that by this craft-This manudone nothing. He is already possessed of Ephesus  facture of silver shrines; we have our wvealth —Not
and Asia. He purposes for Macedonia and Achaia. only our subsistence, but riches, and, therefore, on
He has his eye upon Jerusalem; then upon Rome; no account must we suffer this craft to grow into
afterward on Spain, Rom. xv. 26.  No Cesar, no  contempt. It is natural for men to be jealous for
Alexander the Great, no other hero, comes up to the  that, whether right or wrong, by which they get
magnanimity of this little Benjamite.  Faith, and  their wealth: and many have, for this reason alone,
love to God and man, have enlarged his heart even  set themselves against the gospel of Christ, because
as the sand of the sea."-Bengelius. Providence, it calls men off from those employments which are
accordingly, brought Paul to Rome, though in a unlawful, how -much wealth soever is gotten by
manner different from that in which he had expected  them. Moreover, ye see and hear-That is, ye see
to visit it. So he sent Timotheus and Erastus into  what is done in Ephesus, and ye have information
Macedonia-To give the churches notice of his in- of the state of things in other places; that this Paul
tending to visit them, and to get their collection  hath persuaded much people —Greek, e yovov Epeos,
ready for the poor Christians in Judea. Ahd soon  a2ZXa uxeyov'racta Rae Actal, not only of Ephesus, but
after, he wrote his first epistle to the Corinthians,  of all Asia; and turned them away —Fromn the estadesigning to follow it himself, as appears, I Cor. iv. blished religion; saying, that they be no gods which
17-19. For the present, however, he himself stay-  are made with hands —And could any truth be
ed inAsia-In thle countryaboutEphesus, founding  more plain and self-evident than this affirmed by
churches and instructing the new converts.      Paul? or any reasoning more cogent and convincing
Verses 23-27. The same time there arose no small. than that of the prophet, The workmen made it,
Stir —TapaXoc sK oRCyoc, no snmall ztumult, about that therefore it is not god? The first and mnost genuine
way-The way of worshipping God, and securing  notion that we have of God is, that he has his being
a happy immortality, which Paul taught. For De- of himself, and depends upon none; but that all,netrius, a silversmith-A man of considerable influ- things have their being from him, and their dependence; who made silver shrines for Diana —Greek, ance on him: from which it must follow, that those
vasg apyvosf ApreTucor, literally, silver ftemples of are no gods which are the creatures of men's fancy,
808                                                                a




A very violent mob                    CHAPTER XIX.                        raised against Paul.
A. M. 4063. be despised, and her magnificence  unto the people, the disciples suffered A. M. 4063.
A. D.   9 should be destroyed, whom  all Asia, him not.                                     -
and the world worshippeth.                       31 And certain of the chief of Asia, which
28 And when they heard these sayings, they  were his friends, sent unto him  desiring him
were full of wrath, and cried out, saying, that he would not adventure himself into the
Great is Diana of the Ephesians.                theatre.
29 And the whole city was filled with con-   32 Some therefore cried one thing, and some
fusion: and having caught g Gaius and h Aris- another: for the assembly was confused, and
tarchus, men of Macedonia, Paul's companions the more part knew  not wherefore they were
in travel, they rushed with one accord into the  come together.
theatre.                                         33 And they drew Alexander out of the mul30 And when Paul would have entered in  titude, the Jews putting him  forward.  And
s Rom. xvi. 23; 1 Cor. i. 14.           h Chap. xx. 4; xxvii. 2; Col. iv. 10; Philem. 24.
and the work of men's hands; and yet, what is  Great is Diana of the Ephesians —Elsner has
here said manifestly shows that the contrary opi- shown how  frequently this epithet of great was
nion did in those ages generally prevail, namely, I given by the heathen to Jupiter, Diana, and otherQ
that there was a real divinity in the images of their of their superior deities. And the whole city was
supposed deities; though some of the latter heathen  filled with confuisiorn-The common and natural
have spoken of them just as the Papists do now. effect of an intemperate zeal for a false religion;
So that not only our craft is in danger to be set at i they rushed with one accord —Demetrius and his
naught —To come into disgrace and be ruined, which  company, with the multitude that was gathered
must be the necessary consequence of Paul's suc- about them; into the theatre —Where criminals welre
cess; but also that the temple of the great goddess wont to be thrown to the wild beasts; dragging with
Diana should be despised-No wonder a discourse  them Gaius and Aristarchlus-W hen they could not
should make a deep impression, which was edged  find Paul. Probably, they hoped to oblige themn to
both by interest and superstition; and her inag- fight with the wild beasts, as some think Paul had
nificence, or majesty, destroyed -Miserable ma- done before.
jesty, which was capable of being thus destroyed!   Verses 30-32. When Paul would have entered in
Whom all Asia and the world-That is, the Roman  to the people-Being above all fear, to plead the cause
empire; worshippeth-Although under a great va- of his companions, and prove they were not gods
riety of titles and characters, as the goddess of hunt- which were made with hands; the disciples suzfing, of travelling, child-birth, enchantments, &c.; fered him not-Because, if he had gone in, there
as Luna, Hecate, Lucina, Proserpirie, and so on. would have been no possibility of restraining the
Under one or other of which views, she had, un- multitude. And certain of the chief ofAsia-Greek,
doubtedly, a vast number of votaries. Her temple, rcov.AtapXwv, of the Asiarchs, or principal officers of
raised at the expense of all Asia, was two hundred  Asia, probably priests of Diana, who presided over
and twenty years in building, and was four hundred  the public games, which, it is thought, they were
and twenty-five feet long, two hundred and twenty  then celebrating in her honour; who vwere his friedzcs
broad, and supported by one hundred and twenty- -Not converts to Christianity, or his disciples whlich
seven marble pillars, erected by so many kings. It they could not have been, and yet have remaihd
was also adorned with many most beautiful statues, Diana's priests; but friendly to him, as an ingenuou'ls,
and was considered as one of the seven wonders of benevolent man. For, although they derived both
the world. It was burned down on the day on  dignity and profit from the established idolatry, yet
which Socrates was poisoned; then again on the  their love of order, and attachment to good morais,
night when Alexander the Great was born, by  led them to befriend Paui on this occasion; seat,
Erostratus, purely that he might be remembered in  desiring that he would not adventure himnself into
after ages; and destroyed the last time in the reign  the theatre-Since the rage of the people was such,
of Constantine, -pursuant to the edict of that era- that it would have been with the utmost hazard-of
peror, commanding all the heathen temples to be his life. Some therefore-As they stood together in
demolished.                                     the theatre; cried one thing, and some another-AcVerses 28,29. And when they heard, -c., they were  cording as their passions influenced them, or as the
Jlll of wrath-The inflammatory speech of De- zeal of others prompted them. F or the greater part
metrius, addressed to the superstition and avarice of knzew not wherefore they were comne togetherM —Which
the multitude, immediately produced the desired  is commonly the case in such an assembly.
effect; the craftsmen, and all who were employed    Verses 33, 34. And they-Namely, the artificers
about the temple, were exasperated to the highest and workmen; drew-Greek, vpoe6t6aav, thrust
degree: and, enraged to think that both their trade  forward; Alexander-Probably some well-lnown
and their religion were in danger, they ran about Christian whom they saw in the crowd; the J.ewsthe city; and cried out, with great violence, Whom  he had offended by embracing the gospel;
a                                                               809




The violence of the uproar              THE ACTS.                is appeased by the town-clerk.
A.M. 4063. i Alexander kbeckoned with the hand, spoken against, ye ought to be quiet, A. M. 4063.
A. D. 59.
and would have made his defence  and to do nothing rashly.                   A. D. 59.
unto the people.                                 37 For ye have brought hither these men,
34 But when they knew that he was a Jew, which are neither robbers of churches, nor yet
all with one voice about the space of two  blasphemers of your goddess.
hours cried out, Great is Diana of the Ephe-   38 Wherefore, if Demetrius, and the craftssians.                                          men which are with him, have a matter against
35 And when the town-clerk had appeased  any man, 2the law is open, and there are dethe people, he said, Ye men of Ephesus, what puties: let them implead one another.
man is there that knoweth not how that the   39 But if ye inquire any thing concerning
city of the Ephesians is 1 a worshipper of the  other matters, it shall be determined in a 3 lawgreat goddess Diana, and of the image which  ful assembly.
fell down from Jupiter?                          40 For we are in danger to be called in ques36 Seeing then that these things cannot be tion for this day's uproar, there being no cause
i 1 Tim. i. 20; 2 Tim. iv. 14.  k Chap. xii. 17.  1 Gr. the temple-keeper. —-2 Or, the court days are kept.-  3 Or, ordinary.
pushing him forward-To expose him to the en- They believed that very image of Diana, which stood
raged multitude, as one who was active in destroy- in their temple, fell down from Jupiter in heaven.
ing the established religion. And Alexander, beck- Perhaps this town-clerk, or secretary, designed to
oning with his hand-In token of desiring silence; intimate that this image, as falling down from Jupiwould have made a defence-For himself and his ter, was not made with hands, and so was not of that
brethren. But, when they knew he was a Jew-And  sort of idols which Paul had said were no gods.
consequently an enemy to their religion and the  Seeing then these things cannot be denied —But are
worship of images, they would not suffer him to  plainly incontestable; ye ought to be quiet-Gentle
speak; but all with one voice (the whole multitude  in your proceedings; and to do nothing rashly-By
uniting as one man) vociferated, Great is Diana of which you may run yourselves into vast inconvethe Ephesians —This was all the cry for two hours niences and dangers before you are aware. In this
together; and it was thought a sufficient confutation  speech, the secretary took hold of the multitude by
of Paul's doctrine, that they are no gods which are  their prejudices; for without speaking any thing con~made with hands! and thus the most sacred truths cerning Paul's doctrine, that images made with
are often run down with nothing else but noise and  hands were no gods, he desired the Ephesians tQ
clamour and popular fury! It was said of old, (Jer. consider that their privileges, as keepers of the tem1. 38,) concerning idolaters, that they were mad upon  ple of Diana, and of her heaven-descended image,
their idols; and here is an instance of it: Diana. were so universally acknowledged, that there was
made the Ephesians great, for the town was enriched  no danger of their losing that honour through any
by the vast concourse of people from all parts to  thing Paul had spoken. For ye have brought these
her temple there, and therefore they are concerned, men, Gaius and Aristarchus, hither, which are neiby all means possible, to keep up her sinking reputa- ther robbers of churches-Greek, tepoava8r, robbers
tion, and hope to do it effectually with, Great is of temples, or sacrilegious persons; nor yet blaspheDiana of the Ephesians!                        mners of your goddess-The apostles had simply
Verses 35-41. And when the town-clerk-Greek, preached the one God, and the vanity of idols in
o ypa/yaTrev, the scribe; probably the proconsul's  general. The secretary further told them, that the
secretary, to whom the direction of the affairs of the  men whom they had brought into the theatre were
city was committed; had appeased the people-So  not yet proved to be guilty of those crimes which
far as to produce a degree of silence, the rioters, by  they appeared to lay to their charge; because,
their violent outcries so long continued, having spent though they might have spoken against the images
their rage; he said, What man is there in the world, made by the craftsmen, they had said nothing against
that has any intelligence of things at all, that knoweth  the image which Jupiter had given them: and
not that the city of the Ephesians is a worshipper added, that if Demetrius atnd the craftsmen had
-Greek, vewcopov, the temple-keeper, of the great these, or any other crimes, to lay to their charge, of
goddess Diana-The expression is compounded of which they could prove them guilty, there were
words which, taken together, signify to sweep or deputies —Roman proconsuls, to whom they might
clean a temple, being used of a priest or priestess, apply, as the proper judges in such cases; and the
or other person, whose business it was to look after courts of law were open-Where the matters might
the temple of any god or goddess, and see that it was be fairly tried. But if ye inquire any thing connot only kept in good repair, but also neat and clean, cerning other matters-If ye inquire whether the
and beautified in a proper manner. This title was temple of Diana or her worship be in danger, or'
given also to those cities which had the care of the. what persons or religions should be tolerated in the'
games celebrated in honour of anlly god or goddess. city, these are public matters, which should be deterAnd of the - image which fell down from Jupiter —  mined in a lawful assembly-An assembly regularly
810                                                                a




Paul departs for Macedonia,              CHAPTER XX.                         and comes into Greece.
A. M. 4063. whereby we may give an account of   41 And when he had-thus spoken, A. M. 4063.
A. D. 59.                                        tA. D. 59.
this concourse.                          he dismissed the assembly.
appointed, and such as has authority to judge in re- made it capital to raise a riot: Qui ccetum et concurligious and political affairs. For we are in danger  sum fecerit capite puniatur. And when he had thus
to be called in question by the Romans for this day's  spoken, he dismissed the assembly-And set Gaius
uproar-Greek, eyscaXet2aat' aaewo, to be accused of  and Aristarchus atliberty. The secretary's conduct
sedition; there being no cause-No sufficient cause; on this occasion shows that he had a good opinion of
whereby wve may give an account of —May justify; the Christian preachers. We may therefore believe,
this concourse —He wisely calls it by an inoffensive  thatin preaching againstthe established worship, Paul
name. Fire, inundations, the sudden invasion of  and his assistants had spoken nothing against Diana
enemies, &c., might have excused a sudden con- in particular, though their doctrine struck at all the
course of people rushing together with some vio- heathen deities in the general: and even that in speaklence: but the secretary, with great propriety, ob- ing against the established idolatry, they had used abeserves that there was no such cause, nor any other coming decency of language. The secretary, thereadequate one, to be assigned in this instance. It fore, observing their prudence, entertained a good
must be observed, there was a Roman law which  opinion of the cause they were engaged in.
CHAPTER XX.
Here, (1,) Paul, accompanied by some friends, travels through the country of Macedonia into Greece, where he abides three
montno, and returning back again through Macedonia, takes ship at Philippi, and so comes to Troas, 1-6.  (2,) Tarrying here seven days, he preaches, and administers the Lord's supper, and raises Eutychus from the dead, 7-12. (3,) He
sets forward on his way to Jerusalem till he comes to Miletus, to which place he calls together the elders of the church of
Ephesus, and by representing his own faithfulness, disinterestedness, and diligence, he charges them, in a most solemn
manner, to take the like care of their church, 13-35. (4,) He takes a most solemn and affectionate farewell of them,
36-38.
A. M. 4063. AND  after the uproar was ceased,   2 And when he had gone over those A. M. 4064
A.D. 59.                                 c,A. D. 60.
Paul called unto him  the disci-  parts, and had given them much ex-   -D 60
ples, and embraced them, and a departed for to  hortation, he came into Greece,
go into Macedonia.                                  3 And there abode three months. And b when
a 1 Cor. xvi. 5; 1 Tim. i. 3.              b Chap. ix. 23; xxiii. 12; xxv. 3; 2 Cor. xi. 26.
NOTES ON CHAPTER XX.                    nia and Achaia. In going through Macedonia, the
Verse 1. After the uproar, Paul called unto him  apostle had those outward fightings and inward fears,
the disciples-To comfort and encourage them; and  of which he speaks, 2 Cor. vii. 5. But, after great
departed-From  Ephesus, after the long abode he  anxiety in his mind, he was at length comforted by
had made there; to go into Macedonia-To visit the  the coming of Titus, who brought him a pleasing
churches at Philippi, Thessalonica, and Berea. This, account of the state of affairs at Corinth. And in
however, does not necessarily imply his immediate  particular, what he said of their liberal disposition
departure: he may have remained in Ephesus and  gave the apostle reason to glory in them, and to exits neighbourhood some months after the riot, to  cite the Macedonians to imitate their generosity in
comfort the disciples, and establish the churches of  assisting the contribution he was now raising for the
Asia, whose salutation he sent in the conclusion of  poor Christians in Judea, which was one part of his
his first letter to the Corinthians. Besides, from  business in this journey, 2 Cor. ix. 2; viii. 1-14. The
Paul's own account, it appears that he remained in  second epistle to the Corinthians was therefore writthe neighbourhood  of Ephesus, waiting for the  ten from Macedonia at this time, as these passages
coming of Titus from  Corinth.  But Titus not ar- manifest, and was sent by Titus, who, on this occariving within the time appointed him, the apostle  sion, returned to get the collection in still greater
became impatient, and went forward to Troas, in the  forwardness. This journey through the different
hope of meeting with him there. But being disap- towns of Macedonia, in which churches were estabpointed in that expectation also, he passed over into  lished, of course took up several months; and no
Macedonia, where at length Titus came to him.      doubt many circumstances occurred, at most of these
Verse 2. And when he had gone over those parts  places, which made his presence with them  for a
-Zealously pursuing everywhere the work in which  while highly expedient. Perhaps also it was at this
he was engaged; and had given much exhortation-  time that he preached the gospel on the confines of.To the Christians whom he found there, or had ex- Illyricum, as mentioned, Rom. xv. 19.
horted them with much discourse; he came into    Verse 3. And there-Namely, in Greece; he abode
Greece-That part of it whichlay between Macedo- ] three months-Meeting, it seems, with business there
a                                                                 811




Paul, travelling through Macedonia,      THE ACTS.               arrives with hisfriends at Troas.
A. M. 4064. the Jews laid wait for him, as he was  h the days of unleavened bread, and A. M. 4064.
A. D. 60.                                                                                 A. D. 60.
about to sail into Syria, he purposed  came unto them  i to Troas in five
to return through Macedonia.                      days; where we abode seven days.
4 And there accompanied him into Asia, So-   7 ~ And upon k the first day of the week,
pater of Berea; and  of the Thessalonians, when the disciples came together l to break
c Aristarchus and Secundus; and a Gaius of  bread, Paul preached unto them, (ready to deDerbe, and e Timotheus; and of Asia, f Ty-  part on the morrow,) and continued his speech.chicus and g Trophimus.                          until midnight.
5 These going before, tarried for us at Troas.   8 And there were many lights m in the upper
6 And we sailed away from  Philippi, after chamber, where they were gathered together.
c Chapterxix. 29; xxvii. 2; Col. iv. 10. —d Chapter xix. 29.   h Exod. xii. 14, 15; xxiii. 15.-i Chap. xvi. 8 ~ 2 Cor. ii. 12;
e Chapter xvi. 1.-f Eph. vi. 21; Col. iv. 7; 2 Tim. iv. 12; 2Tim. iv. 13.  k 1 Cor. xvi. 2; Rev. i. 10.   t Chap. ii. 42,
Tit. iii. 12.-g Chap. xxi. 29; 2 Tim. iv. 20.     46; 1 Cor. x. 16; xi. 20, &;c.'" Chap. i. 13.
as he often did in other places, which detained him  Rom. xvi. 23; and afterward John directs his third
longer than he expected. During this time, he re- epistle to him. Of Timothy, see chap. xvi. 1, &c.
ceived from the churches of Achaia the money which  Tychicus of Asia, was often sent on messages by
they had collected for the saints in Judea, agreeably  Paul, 2 Tim. iv. 12; Tit. iii. 12; and more than once
to his direction to the Corinthians, I Cor. xvi. 1-3. is recommended by him to the churches, as a beloved
At this time also he wrote his epistle to the Romans, brother, and fellow-servant inl the Lord, whom he
of whose affairs he had heard by Aquila and Priscil-  employed, not only to acquaint them with his ownz
la. For, it plainly appears, that epistle was written  affairs, but that he might know their state, and combefore his imprisonment at Rome; and in it he  fort their hearts, Eph. vi. 21, 22; Col. iv. 7, 8. Trospeaks of a collection made by the churches of Ma- phirmus, who was of Ephesus, appears to have been
cedonia and Achaia, with which he was hastening to  a Gentile convert, whom we find afterward with
Jerusalem, Rom. xv. 25-27; a circumstance which  Paul at Jerusalem, Acts xxi. 29; and who attended
fixes it to this time. It appears, also, from Rom.  him  in other journeys, till he left him at Miletum
xvi. 21, that Timothy and Sosipater (or Sopater, one  sick, 2 Tim. iv. 26. These two last, being distinof the noble Bereans) were with him when that epis- guished here from Timothy and Gaius, who were
tie was written, which agrees with verse four of this  of Lystra and Derbe, which lay in Asia Minor; and
chapter, by which we find they both attended him  yet being said to be Asiatics, must have been so
into Asia. And when the Jews had laid wait for  called, because they were natives of the proconsular
him, as he was about to sail into Syria, he-Upon  Asia. These, going before, tarried for us at Troas
this account; purposed-Eyeveto yveo/i, the thought, -It appears from the construction of the original,
or design, occurred, or he conceived the intention; that this refers not to all the persons mentioned in
to return through Macedonia-The fact seems to be, the preceding verse, but only to the two last named,
that having finished all his matters in Greece, he had  Tychicus and Trophimus. And we sailed from
proposed to sail directly into Syria. But the Jews, Philippi-Some time after the forementioned perwho had heard of the money he was carrying to Je- sons left us; (Luke was now with Paul again, as
rusalem; and who, besides, hated him as an enemy  we learn from his manner of expressing himself;)
to their religion, lying in wait for him in Cenchrea, after the days of unleavened bread-That is, after
the eastern port of Corinth, where he was to em- the passover week was ended; and came to Troas
bark, he changed his resolution. So that avoiding  in Jive days-Paul, in his former progress, crossed
that port, which was about nine miles from Corinth,  over from Troas to Philippi in two days; where we
he returned by land, through Macedonia, in such  abode seven days-Conversing with the Christians
time that he left Philippi after the days of un- there. This Paul might choose to do so much the
leavened bread, and so began his voyage into Syria. rather as he had declined such great views of service
Verses 4-6. And there accompanied him into Asia  as were here opened to him, when he passed through
Sopater of Berea, &c.-The several persons men- it before, in his way to Macedonia. See 2 Cor. ii.
tioned in this verse are thought by some to have  12, 13.
been joined with Paul as messengers of the churches,    Verses 7-10. And upon the first dlay of the week,
in carrying their contributions to the poor brethren  whenz the disciples —As was usual with them on that
at Jerusalem. We know but few particulars of most day; cam e together-From different parts; to break
of them. Sopater is thought to be the same with  bread-That is, to celebrate the Lord's. supper. It
Sosipater, mentioned by Paul as his kinsman, Rom. is well known the primitive Christians administered
xvi. 21. Aristarchus and Secundus are the Mace- the eucharist every Lord's day, and as that was the
donians of whom he speaks, 2 Cor. ix. 4; and Gaius  most solemn and appropriate, as well as the concluof Derbe, the person who, with Aristarchus, was ding act of their worship, it is no wonder that it
hurried into the theatre at Ephesus during the riot; should be mentioned as the end of their assembling.
he was baptized by Paul at Corinth, 1 Cor. i. 14; and  Paul preached unto them-With great fervency,
entertained him  as his host, while he abode there, | being now to take his leave of them, and depart on
812                                                                  a




Paul celebrates the Lord's supper.   CHAPTER XX.              Eutychus raised from the dead.
A. M. 4064. 9 And there sat in a window a cer- unto Assos, there intending to take in A. M. 4064.
A. D. 60.                                                                          A. D. 64.
taitn young man named Eutychus, Paul: for so had he appointed, mindbeing fallen into a deep sleep: and as Paul was ing himself to go afoot.
long preaching, he sunk down with sleep, and   14 And when he met with us at Assos, we
fell down from the third loft, and was taken up  took him in, and came to Mitylene.
dead.                                           15 And we sailed thence, and came the next
10 And Paul went down, and "fell on him, day over against Chios; and the next day we
and embracing hin, said, 0 Trouble not your- arrived at.Samos, and tarried at Trogyllium;
selves; for his life is in him.                and the next day we came to 3Mliletus.
11 When he therefore was come up again,   16 For Paul had determined  to  sail by
and had broken bread, and eaten, and talked  Ephesus, because he would not spend the
a long while, even till break of day, so he de- time in Asia: for P he hasted, if it were posparted.                                        sible for him, q to be at Jerusalem r the day of
12 And they brought the young man alive, pentecost.
and were not a little comforted.                17 ~ And, from  Miletus he sent to Ephesus,
13 ~ And we went before to ship, and sailed  and called the elders of the church.
n 1 Kings xvii. 21; 2 Kings iv. 34. — Matt. ix. 24.-P Chap.    q Chapter xxiv. 17.  r Chapter ii. 1; 1 Corinthians
~ xviii. 21; xix. 21; xxi. 4, 12,                       xvi. 8.
the morroo —And his heart was so enlarged in love  mons, or, as it were, to dream awake, have perished
to his hearers, and concern for their -salvation, that for ever, with the neglected sound'of the gospel in
he continued his speech until midnight-Through  their ears; have slept the sleep of eternal death, and
uncommon fervour of spirit. And there were many  are fallen to rise no more!
lights-Or lamps; in the upper chamber where they    Verses 13-16. And ve went before to ship-Namewvere assembled-For, whatever the malice of their ly, those that were to go with Paul; and sailed unte
enemies might insinuate, the Christians held not Assos-A city to the south of Troas; there intezding
their assemblies in darkness, bhut took all prudent to take in Paul —Who went thither on foot-The
precautions to avoid every circumstance that might i place being much nearer by land than by sea; and
incur censure, or even suspicion. And there sat in  in order that, being alone for a while, he might ema woindowz-Kept open to prevent heat, both from  ploy himself in meditation and prayer, his public
the lamps and the'number of people; a young man,  work allowing him little time for retirement and prinamed Eutychus, who, having fallen into a deep I vate devotion: or, perhaps, he might intend to call
sleep, as Paul was long preaching, fell down from  on some friends by the way. And when he met usthe third loft —And no wonder, if, like the eastern  At Assos, according to his own appointment; alv
windows, described by Chardin, this was very large, took him in, and came to Mitylene-The chief city
and even with the floor; and was taken uEp dead-  of the island of Lesbos, about seven miles distant
Really and properly so; and (the whole assembly, from the Asiatic coast; and came the next day ove7
doubtless, being thrown into disorder) Paul-Break-  against Chios-The island so famous for producin~
ing off his discourse; went down and fell on him- Isome of the best Grecian wines. The day following
It is observable, our Lord never used this gesture, they touched at Samos, and, making a short stay al
but Elijah and Elisha did, as well as Paul; and em- Trogyllium, came the next day to Miletus-A city
bracing him —In his arms; said, Trouble not your- of Caria, south of Trogyllium. For Paul had deselves-Be not in any disorder about it; for his life termined to sail by Ephesus-Which lay on th(
is in him —He is come to life again. Paul, doubtless, other side of the bay, withoutcalling there; because
restored him to life by a miracle.  When he there- he would not spend the time in Asia-Having non
fore was come up again-Into the chamber where  no time to spare; for he hasted to be at Jerusalem
the assembly met; (for, having composed and quiet- by the day of pentecost-Knowing that a great coned their minds, he returned to his work;) and had  course of people from all parts of Judea, and from
broken bread-And conversed a considerable time; distant provinces, would be there, as usual, (Acts ii
even till break qf day, he departed-From Troas, 1-5,) to celebrate that festival, and that he should
without taking any rest at all. And they brought thus have an opportunity of testifying the gospel of
the young man alive-And well into the room; and  the grace of God to many, both Jews and proselytes.
qere not a little comforted-At so happy an event; and of thereby enlarging the kingdom of the Lord
and the rather, as they might apprehend that some Jesus. Besides, the feast of pentecost had been renreproach would have been occasioned by his death, dered particularly famous among the Christians, by
if he had not been so recovered, because it happened  the extraordinary effusion of the Holy Spirit at thal
in a Christian assembly, which had been protracted  time.
so long beyond the usual bounds of time, on this ex-  Verse 17. And from Miletus he sent to Epheststraordinary occasion. But, alas! how manyof those Though Paul's concern to be at Jerusalem by the
that have allowed themselves to sleep under ser- feast of pentecost, prevented his going in person tc
a                                                            813




Paul declares to the elders of Ephesus   THE ACTS. his own faithfulness and disinterestedness
A. M. 4064.  18 And when they were come to   20 And how u I kept back nothing.. M. 406
A. D. 60.                                                                              A. D. 60
him, he said unto them, Ye know, that was profitable unto you, but have
8 from the first day that I came into Asia, after showed you, and have taught you publicly, and
what manner I have been with you at all sea- from house to house,
sons,                                             21 xTestifying both to the Jews, and also
19 Serving the Lord with all humility of mind, to the Greeks, Y repentance toward God, and
and with many tears and temptations, which  faith toward our Lord Jesus Christ.
befell me t bythe lying in wait of the Jews:      22 And now behold, Z I go bound in the spirit
s Chap. xviii. 19; xix. 1, 10.et Ver. 3 er. 27..x Chap.   y Mark i. 15; Luke xxiv. 47; Chap. ii..38. —z Chapter
xviii. 5.                                       xix. 21.
visit the Christians at Ephesus, yet, as he was now  which befell me by the lying in wait of the Jewsonly about tenll miles distant from that city, and was Who were still plotting some mischief or other
desirous to know the state of the church there, and  against him. These three things, humility, tears,
to contribute all in his power to its prosperity, he  and trials, are the concomitants of the true and faithcalled the elders of it to come to him, that he might ful service of Christ in the ministry of the gospel.
receive from them such information as he wished to  The service itself is described more particularly in
obtain, and might give them such instructions and  the two following verses. The humility here spoken
admonitions as he judged to be needful, and calcu- of, he recommends to the Ephesians themselves,
lated to encourage and excite them to zeal and dili- Eph. iv. 2. His tears are mentioned again, verse 31;
gence, in the execution of their important office. as also, 2 Cor. ii. 4, and Phil. iii. 18. These passages
And, on this occasion, he spake to them one of the  laid together supply us with the genuine character of
most pathetic and edifying discourses which was Paul. Holy tears, from those who seldom weep on
ever delivered to a company of ministers; a dis- account of natural occurrences, are no mean specicourse which the sacred historian has accurately  men of the efficacy, and proof of the truth of Chris-,
recorded, and which, like the precepts of Moses, tianity; yet joy is well consistent therewith, (verse
deserves to be written on the door-posts of the  24,) for the same person may be sorrowJid, yet
houses of all ministers, that, in going out and in, always rejoicing.
they may have it continually in their view, and    Verses 20, 21. How I kept back nothing that,was
adjust their conduct by, it, as in a looking-glass.  profitable-Nothing that was calculated to instruct,
Verses 18, 19. And he said, Ye know, &c.-  renew, or comfort you-to render you wise and
Happy is that minister who can thus appeal to the  good, holy and happy; Greek, 6aev vrregeta/j,7v 7rdv
consciences of his hearers; fromn the first day that avp0uEpovrov, ras pt avayyet ar v~tv Kae dtafat, I hare
I came into Asia-From the first time of my appear- withheld nothing, or none, of the things advaning among you; after what manner I have been  tageous to you; that is, which could be of any
with you-How I have conducted myself toward  service to your edification; so as not to declare to
God, toward you, and toward all men; at all you the whole. gospel of Christ, and teach you all
seasons-Tov,ravra Xpovov, the whole time; every  its truths, duties, privileges, and blessings; publicly
day and hour, in private and public; serving the  -In worshipping assemblies; and from house to
Lord —Not only instructing men in the principles  house-As God gave me opportunity; inculcating, in
of divine truth, but in the whole tenor of my con- visits and in private meetings, the same great docduct serving the Lord Jesus-Christ; seeking, not my  trines which I declared in the synagogue and other
own honour, interest, or pleasure, but his honour, places of concourse and resort.  Testifying-In the
the interest of his kingdom, and the pleasing of him; most serious and solemn manner, and with the
making his will my rule, and his glory my end, in  greatest earnestness and affection; both to the Jews
all my actions; with all humility of mind —In all and also to the Greeks-To all descriptions of perinstances of condescension, modesty, and self-abase- sons, the great importance and absolute necessity of
ment; conscious that I am unworthy to be permitted  repentance toward God-To be evidenced by fruits
to serve him, that he does me a great and undeserved  worthy of repentance, and faith in our Lord Jesus
honour to employ me in his service, and that my best Christ-As the only Saviour of lost sinners, the inservices are utterly unworthy of his acceptance; fallible Teacher, prevalent Mediator, and righteous
and with many tears —Of tender affection and deep  Governor of his church and people, and the final
concern for your present and eternal salvation; and  Judge of all mankind; a faith living, cordial, and
in sympathy with you under your trials and troubles. powerful. Observe, reader, if the apostle had negThough Paul's acquaintance with them was of late  lected thus to act, if he had not taught from house
standing, yet, so near did they lie to his heart, that to house, as well as publicly, he would not have
he wept with them that wept, and mingled his tears been pure from the blood of these people. Even
with theirs upon every occasion; and temptations he, though an apostle, could not discharge his duty
-Iletpae/wov, trials; namely, of his faith, patience, by public preaching only; how much less can an
and courage; such trials as, perhaps, were sometimes  ordinary pastor!
temptations to him, if not to desist from, yet to abate    Verses 22-24. An behold b I go bound in the spirit
of his zeal and diligence in the work of the Lord;  unto Jerzusalem —Strongly impelled by the Spirit,
814                                                               a




Paul declares his willingness to die  CHAPTER XX.                 for the cause of Jesus Christ.
A. M. 4064. unto  Jerusalem, not knowing  the  among whom I have gone preaching A. M. 4064.
A. D. 60.                                                                             A. D. 60.
things that shall befall me there:    the kingdom of God, shall see my face
23 Save that a the Holy Ghost witnesseth in  no more.
every city, saying, that bonds and afflictions   26 Wherefore I take you to record this day,
abide me.                                      that I am  g pure from the blood of all men,
24 But bnone  of these things move me,  27 For h I have not shunned to declare unto
neither count I my life dear unto myself, c so  you all  the counsel of God.
that I might finish my course with joy, d and   28 k Take heed therefore unto yourselves, and
the ministry e which I have received of the  to all the flock over the which the Holy Ghost
Lord Jesus, to testify the gospel of the grace of   hath made you overseers, to feed the church
God.                                            of God, m which he hath purchased n with his
25 And now  behold, f I know  that ye all, own blood.
a Chap. xxi. 4, 11; 1 Thess. iii. 3.1  Or, wait for me.    gChap. xviii. 6; 2 Cor. vii. 2.-hVerse 20.-i Luke vii.
b Chap. xxi. 13; Rom. viii. 35; 2 Cor. iv. 16.  c 2 Tim. iv. 7. 30; John xv. 15; Eph. i. 11._k 1 Tim. iv. 16. 1 Pet. v. 2.
d Chap. i. 17; 2 Cor. iv. 1.-  e Gal. i. 1; Tit. i. 3.-f Verse  1 1 Cor. xii. 28.-' m Eph. i. 7, 14; Col. i. 14; Heb. ix. 12;
38; Rom. xv. 23.                                1 Pet. i. 19; Rev. v. 9.-  n Heb. ix. 14.
which intimates my duty to me in such a manner, by him in the day of final accounts, and of enjoying
that I can neither omit nor delay it. I am, therefore, felicity and glory with him for ever; and the minisfully resolved to proceed, being well assured that it is try-The infinitely-important ministry; which I
by a divine direction and influence that I am so, and i have received of the Lord Jesus —With which he
not from any humour, fancy, or will of my own. has graciously intrusted me; to testify the gospel of
Or, the expression may mean, "foreseeing by the  the grace of God —To which grace, free and abundSpirit that I shall be bound," as it follows in the next ant as it is, I am myself obliged beyond all exverse. So Grotius and Whitby understand him. pression, and beyond all the returns I canll ever
Not knowing-Particularly; the things that shall make by any labour or sufferings I may undergo in
befall me there-What I shall suffer in that city, or its service.
what shall happen to me when I come thither; save    Verses 25-27. I know that ye all-Though you
that the Holy Ghost witnesseth-Namely, by other may have letters from me; shall see my face no
persons; (for it was God's good pleasure to reveal mnore-He wisely observes this, that what follows
these things to him, not immediately, but by the  might make the deeper impression. It is probable
ministry of others;) in every city —Almost, through  the apostle had received some particular revelation,
which I passed; saying-By the mouths of divinely- that if he should ever return to these parts of Asia
inspired prophets; that bonds and aflictions abide  again, (as from Philem. verse 22 it seems likely he
-Or await, me-This I know in the general, though  might,) yet that he should not have an opportunity
the particulars of those sufferings I know not; such  of calling at Ephesus, or of seeing the elders whom
as, whence they shall spring, what shall be the occa- he now addressed.  Wherefore-Seeing my minsion of them, what the circumstances, and to what istry is at an end with you, it concerns both you and
degree they shall rise. These things God had not me to reflect on our past conduct respecting it; and I
thought fit to reveal to him. Reader, it is for our take you to record-Greek, /uapTvpo/uat v/ztv, I tesgood to be kept ignorant of future events, that we  tify to you, and affirm, and I dare appeal to yourmay be always waiting on God, and waiting for him. selves concerning it; that I am pure from the blood
But none of these things move me —Greek, adU' of all men-From the guilt of destroyi:ng.men's
edevog 2oyov 7ros/azt, I make no account of any of souls; if any of you, or of the peop._e under your
those things; neither count I my life dear-Titueav, care, perish, it will not be through my default, having
precious; to myself —On such an occasion. It adds a faithfully showed you and them the way of life, and
great force to this, and all the other passages of earnestly persuaded you all to walk init. See notes
Scripture, in which the apostles express their con- on Ezek. iii. 19-21. For I have not shunned-Detempt of the world, that they were not uttered by per- cined, or omitted; to declare unto you all the counsons like Seneca and Antoninus, who talked elegantly  sel of God-Respecting your salvation; God's purof despising the world in the full affluence of all its pose finally to save all that believe in Christ with
enjoyments; but by men who daily underwent the their hearts unto righteousness; or, the whole doecgreatest calamities, and exposed their lives in proof trine of Christianity, relating to our redemption and
of the truth of their assertions. So that I might salvation by Christ, and the way to eternal happifinish my course-Of duty and of suffering, as a ness through him; and this I have done in the most
Christian and an apostle; with joy-Arising from  plain and faithful manner, whatever censure, conthe testimony of my own conscience, that in sim- tempt, or opeposition I might incur by so doing.
plicity and godly sincerity I have had my conver-   Verse 28. Take heed therefore-I now devolve
sation in the world; from evidences of my having  my care upon you; first, to yourselves-That you
pleased God, and been accounted faithful by him, thoroughly understand all the doctrines, experience
and from a lively expectation of being approved of all the graces, enjoy all the blessings, and practise
a                                                              815




Paullforetels that                        THE ACTS.                   false teachers would arise.
A.M. 4064.  29 For I  know  this, that after speaking  perverse things, to draw  A.M. 4064
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my departing  o shall grievous wolves  away disciples after them.
enter  in   among   you,  not  sparing  the   31 Therefore watch, and remember, that q by
flock.                                           the space of three years I ceased not to warn
30 Also P of your own selves shall men arise, every one night and day with tears.
o 5Matt. vii. 15; 2 Pet. ii. 1.-P 1 Tim. i. 20; 1 John ii. 19.    q Chap. xix. 10.
all the duties of genuine Christianity; and that you  wicked regard to their own private and secular intefully understand and faithfully execute every part of rests. Also of your own selves-From within; shall
your important office. And to all the flock-That men arise-Proud and factious men; speaking perthey may possess the same Christian knowledge  verse things-Broaching false and pernicious tenets,
and experience, may enjoy the same blessings, and  which they will endeavour to establish by pervertperform the same duties; may be wise unto salva- ing the Scriptures; to draw  away disciples after
tion, holy and useful; not living unto themselves, themn-From the purity of the gospel, and the unity
but unto him that died for them and rose again. of the body; or to make aparty for themselves, that
Over which the Mioly Ghost hath made you over- shall admire, be led by them, and contribute to their
seers-,Greek, e8r7Ltorgr, bishops, or inspectors. It support and exaltation. By these, distinguished
seems evident from every part of the New Testa- from those termed grievous evolves, in the foregoing
ment, that there was no distinction, when the Acts verse, the apostle may mean such as Phygellus,
and the Epistles were written, between elders, or Hermogenes, Hymeneus, and Philetus: as also those
presbyters, and bishops in the Christian Church. that afterward introduced the Nicolaitan principles
All the elders were bishops, inspectors, or overseers. and practices, of which Christ complains as prevailThus, (1 Pet. v. 1,2,) The elders which are among you  ing here, (Rev. ii. 6,) as well as in the neighbouring
I exhort, feed the flock of God, taking the oversight city Pergamus, Rev. ii. 14, 15.
thereof, Greek, eurtuxono'rvrc, acting the part of   Verse 31. Therefore watch-With all diligence
bishops, or inspectors. It is probable, however, that and care; take heed yourselves, and warn others to
^when, in any city or district, the elders became nu- h take heed; and remember, that by the space of three
merous, it was found expedient to appoint some to  years, (for so long had he been preaching at Ephetake the oversight of the rest, and see that they did I sus and the parts adjacent,) I ceased not to warn
their duty. The apostle's expression here, The i every one-To whom I had access; night and day
Itoly Ghost hath made you overseers, implies that wlvith tears-This was watching indeed! Who copies
no man, or number of men, can constitute an over- after this example? Let it then, as if he had said, be
seer, bishop, or any Christian minister. To do this  your care,that a church planted by me with so much
is the peculiar work of the Holy Ghost; to feed the labour and solicitude, may not be ravaged and overchurch of God —That is, the believing, loving, obe- j thrown by the enemy, but that it may long continue
dient, holy children of God, only suich being true lto flourish. Observe here, reader, 1st, Paul, like a
members of the church of Christ; which he hatl  faithful watchnan, had warned them publicly, by
pu.rchased with his own blood —How precious is it preaching, and by the warnings he thus gave them
then in his sight!  Here the blood of Christ, the  was instrumental in prevailing with them to receive
only begotten of the Father, is termed the blood of  the truth and turn to God. 2d, He warned every
God; for it is the blood of the WonRD, who was in the  one. Besides the public warnings he gave to all in
beginning with God, and was God, John i. 1.       general that attended his ministry, he applied himVerses 29, 30. For I know this-As if he had said, self to particular persons, according as he saw their
W'onder not that I give you this charge in so strict case called for it. 3d, He was constant in giving
a manner; for, besides the weighty reasons for it warning; he warned them night and day, his time
which I have already intimated, I know, that cafter  was filled up with this work.'4th, He was indefatimy departure —From  the churches in these parts, gable in it, he ceased not to warn; though some
or my removal out of this life, notithstanding all I might be obstinate and persist in sin, disregarding
have done to preserve discipline and truth among  his warnings, yet he persevered, hoping, that at
you; grievous wolves shall enter in —From without, length, by the grace of God, they would be reformthat is, seducing teachers, who shall endeavour to  ed. And though others might appear to comply
imnake a prey of you, and, by introducing false and  with his warnings, yet still he did not desist, fearing
heretical doctrines, shall divide and scatter you, as lest, although they were now righteous, they should,
wolves make a prey of, divide, and scatter the sheep. through  the power of temptation, be overcome inll
iHe see.ms to mean those Judaizing and false teach- some unguarded hour, and turn froml their righteousers, who, though they had before this time done ness, Ezek. iii. 18-21. 5th, He addressed them,
much mischief at Corinth and elsewhere, had not whether in public or private, with a great deal of afyet got any footing at Ephesus; not sparing the  fection and concern; he. warned them with tears,
flock —Having no mercy on them, but, with vora- namely, with tears of compassion; thereby showing.cious eagerness, and overbearing violence, making  how much he was himself affected with the danger
terrible havoc of God's church, out of a mean and  and misery of those who were in a sinful state and
816                                                                a




Paul takes an affectionate leave       CHAPTER XX.                      of the elders of Ephesus.
A. M. 4064.  32 And now, brethren, I commend  so labouring ye ought to support the A. M. 4064.
A. D. 60.                                                                              A.D. 60.
you to God, and T to the word of his  weak, and to remember the words of
grace, which is able s to build you up, and to  the Lord Jesus, how he said, It is more blessed
give you t an inheritance among all them which  to give than to receive.
are sanctified.                                   36 ~ And when he had thus spoken, he
33 u I have coveted no man's silver, or gold, z kneeled down, and prayed with them all.
or apparel.                                       37 And they all wept sore, and a fell on Paul's
34 Yea, ye yourselves know, xthat these  neck, and kissed him,
hands have ministered unto my necessities,   38 Sorrowing most of all for the words bwhich
and to them that were with me.                   he spake, that they should see his face no
35 I have showed you all things, Y how that more. And they accompanied him unto the ship.
r Heb. xiii. 9. —-- s Chap. ix. 31. —t Chap. xxvi. 18; Eph. i.   Y Rom. xv. 1; 1 Cor. ix. 12; 2 Cor. xi. 9, 12; xii. 13; Eph.
18; Col. i. 12; iii. 24; Heb. ix. 15; i. Pet. i. 4. -  1 Sam. iv. 28; 1 Thess. iv. 11; v. 14; 2 Thess. iii. 8.-z Chap. vii.
xii. 3; 1 Cor. ix. 12; 2 Cor. vii. 2; xi. 9; xii. 17.-  x Chap. 60; xxi. 5; 2 Chron. vi. 13; Dan. vi. 10; Luke xxii. 41; Eph.
xviii. 3; 1 Cor. iv. 12; 1 Thess. ii. 9; 2 Thess. iii. 8.  iii. 14.  a Gen. xlv. 14; xlvi. 29.  b Verse 25.
false way; or with tears of love and gratitude to  conscience and in yours, that I have not directed mv
God in behalf of those who were savingly converted  ministry to any mercenary views of pleasing any,
to him and adorned his gospel.                   how distinguished soever their circumstances might
Verse 32. And now, brethren —Since the provi- be, nor sought by any methods to enrich myself'
dence of God is calling me away, and appointing me  among you.  Yea, ye yourselves know, that-Far
other scenes of labour or suffering; Icommend you  from  having any secular or worldly designs in
to God-To his watchful providence and grace, for I preaching the gospel; these hands-Callous as you
guidance,.protection, support, preservation, and the  see with labour; have ministered to my necessitiessupply of all your wants, ghostly and bodily; and  Have procured me food and raiment, and even have
to the word of his grace-That word which is the  assisted in supporting them that were with megrand channel of his grace to believers as well as Who is he that envies such a bishop or archbishop
unbelievers. He recommends them to attend to this as this? I have showed you —Elders or bishops, by
in their public ministrations and private conversa- my example; all things-And this among the rest;
tion, and that, not only as the foundation of their that so labouring-So far as the labours of your ofhope here and hereafter, and the source of their joy, fice allow you time; ye ought to support the weakbut as the rule of their doctrine and practice; I com- Or to assist in supporting them, namely, those who
mend you to God as the master you are to serve, are disabled by sickness, or any bodily infirmity,
and to the word of his grace, as the means by which  from maintaining themselves by their own labour.
you are to know your work, and to govern your And to remember-Effectually, so as to follow them;
conduct; which is able to build you up-To confirm  the words of the Lord Jesus, how he said-When he
and increase your -faith, love, and holiness. God can I conversed with his disciples; It is more blessed to
thus build us up without the ministry of his word, i give than to receive —To imitate God, and have him,
or the instrumentality of any teachers. But he does as it were, indebted to us. This is a true and prein fact build us up by them, and we must beware of  cious monument of apostolical tradition, which, by
supposing that we have less need of human teach- being written in this authentic memoir, is happily
ers after we know Christ, and. are made partakers preserved. Without doubt, his disciples rememberof his salvation, than before. As the apostle was  ed many of his words which are not recorded.
speaking here to ministers, he must be considered    Verses 36-38. When he had thus spoken, he kneelas signifying that, in preaching the word of God's  ed down-The posture generally used by the aposgrace, and in all their ministerial duties, they were  ties and first Christians in prayer, as it had been also
to have a regard to their own edification, as well as by our Lord himself, and by holy men of old; see
to that of those to and for whom they ministered.  the margin. And it is a posture peculiarly proper,
And to give you an inheritance-Of eternal glory; as being expressive of humility before God, of reveamong them that are sanctified-And so made meet relce for him, and submission to him. And prayed
for it. A large number of these Paul, doubtless, with them all-Doubtless in the most fervent and
knew and remembered before God. It seems that affectionate manner. And they all wept sore-The
the words ro d6vvwaev, who is able, refer to God, the  old as well as the young, the men as well as the
last person named, and not the word by which God  women. Anciently men, yea, the best and bravest
works, but which, without him, can affect none of of men, were easily melted into tears; a thousand
the things here mentioned.                      instances of which might be produced, from profane
Verses 33-35. I have coveted no man's silver, &c. as well as sacred writers. But now, notwithstanding
-Here the apostle begins another branch of his fare- the effeminacy which almost universally prevails,
well discourse, in terms like those of old Samuel, we leave those tears to women and children. Sortaking his leave of the children of Israel, 1. Sam. rowing most of all for the words which he spake,
xii. 3. As if he had said,I have atestimony in my own  that they should see hisface no more —In those parts
VOL. I.           (52)                                               817              a




Paul visits Patara,                        THE ACTS.                          Tyr e, and Ptolemnaib.
where they had so long enjoyed the benefits of his  they shall see his face no more! And they accomninistry, inspection, and converse. Think, reader, panied him unto the ship —Commending his person
what sorrow will be in the great day when God to the protection, and his labours to the blessing, of
shall say to all who are found on the left hand, that his great Master.
CHAPTER XXI.
(1,) Paul and hisfriends, sailing southward from Miletus, touch at Patara, Tyre, and Ptolemazs, and arrive at Cesarea,
1-8. (2,) There they lodge in Philip the evangelist's house, and Paul's friends, upon Agabus's prediction of his sufferings, earnestly urge him to forbear going up to Jerusalem, but in vain, 8-14. (3,) Coming to Jerusalem, he salutes the
brethren, gives an account of his success in preaching the gospel, and, by their advice, purifies himself according to the
ceremonial law, to prevent the Jewish Christians, or others, from being prejudiced against him, 15-26. (4,) Some Asiatic
Jews observing him in the temple, with great fury incense the multitude to apprehend him as a criminal, 27-30. (5,) Being in danger of his life, the Roman chief captain rescues him from the mob, and gives him liberty to speak for himself,
31-40.
A. M. 4064. AND  it came to pass, that after we  seven  days:  a who  said  to  Paul A. M. 4064.
A.D. 60.                                                                                  A. D. 60.
were gotten from them, and had  through the Spirit, that he should not
launched, we came with a straight course unto  go up to Jerusalem.
Coos, and the day following unto Rhodes, and   5  And when  we had  accomplished those
from thence unto Patara:                          days, we departed, and went our way; and
2 And finding a ship sailing over unto Pheni- they all brought us on our way, with wives
cia, we went aboard, and set forth.               and children, till we were out of the city: and
3 Now when we had discovered Cyprus, we  b we kneeled down on the shore, and prayleft it on the left hand, and sailed into Syria, ed.
and landed at Tyre: for there the ship was   6 And when we had taken our leave one of
to unlade her burden.                             another, we took ship;  and  they  returned
4 And  finding  disciples, we tarried  there  C home again.
a Verse 12; Chap. xx. 23.                       b Chap. xx. 36.-.e John i. 11.
NOTES ON CHAPTER XXI.                  credit and wealth, was not much inferior to that of
Verses 1-3. And after we were gotten-Greek, Delphi. Here, finding a ship bound for Phenicia,
arroarraaoevrag, were torn away; from  them-Not they went on board, and leaving Cyprus on the left,
without doing violence both to ourselves and them; sailed for Syria, and arrived at Tyre, where she was
we came with a straight course to Coos-Or Cos, to unlade-Concerning Tyre, see the notes on Isa.
now commonly called Lango, one of the islands  xxiii. That there should be Christians in Tyre, was
termed Cyclades, famous for the worship of ]Ascu- foretold Psa. lxxxvii. 4.
lapius, and the temple of Juno; and for being the    Verses 4-6. Finding disciples, we tarried there
birth-place of Hippocrates, an eminent physician, and  seven days-In order to spend a sabbath with them.
Apelles, a celebrated painter; and the day following  Who said to Paul, through the inspiration of the
unto Rhodes-Another island in the same sea, fa- Spirit, that he should not go up to Jerusalem —The
mous for the worship of the sun, and its Colossus, a meaning seems to be, that these disciples foreseeing,
prodigiously large brazen statue, erected across the  through the spirit of prophecy, the troubles which
mouth of the harbour, and dedicated to Apollo, Paul would meet with in Jerusalem, if he went
or the sun, so high that ships, in full sail, could pass  thither, themselves advised him not to go. It is nebetween its legs. The artificers were twelve years  cessary to understand the words thus, to account
in making it; and it was deemed one of the seven  for Paul's conduct; for had the Spirit absolutely
wonders of the world. Sixty-six years after its erec- forbidden his journey to Jerusalem, he doubtless
tion, and about two hundred and twenty-four years  would have obeyed, and not have gone thither. But
before Christ, it was thrown downby a terrible earth- he, considering it as being their own advice only,
quake, and lay prostrate almost nine hundred years. rejected it and went. Indeed, they seemed to have
WhentheSaracenstookpossessionoftheisland,about understood their prophetic impulse to be an intimaA. D. 660, they sold this image to a Jew, who, it is tion from the Spirit, that Paul, if he were so minded,
said, loaded nine hundred camels with the brass of it. might avoid the danger and trouble of which they
Andfrom thence unto Patara-A noted seaport town  warned him, by not going to Jerusalem. And when
of Lycia, beautified with many temples, of which  we had accomplished those days-Namely, the seven
one was dedicated to Apollo,whose oracle therein, for spoken of above; we departed and went our way818                                            (52* )              a




Agabus predicts                       CHAPTER XXI.                          Paul's sufferings.,
A. M. 4064.  7 And when we had finished our   11 And when he was come unto us, A. M. 4064
A. D. 60o                                                                            A. D. cou
D 60course from Tyre, we came to Ptole- he took Paul's girdle, and bound his    D. 60.
mais, and saluted the brethren, and abode with  own hands and feet, and said, Thus saith the
them one day.                                   Holy Ghost, h So shall the Jews at Jerusalem
8 And the next day, we that were of Paul's  bind the man that owneth this girdle, and
company departed, and came unto Cesarea; shall deliver him  into the hands of the Genand we entered into the house of Philip d the  tiles.
evangelist, e which was one of the seven; and   12 And when we heard these things, both
abode with him.                                 we, and they of that place, besought him  not
9 And the same man had four daughters, to go up to Jerusalem.
virgins, f which did prophesy.                   13 Then Paul answered, i What mean ye to
10 ~ And as we tarried there many days, weep, and to break my heart? for I am ready
there came down from  Judea a certain pro- not to be bound only, but also to die at Jerusaphet, named g Agabus.                           lem for the name of the Lord Jesus.
d Eph. iv. 11; 2 Tim. iv. 5.-e Chap. vi. 5; viii. 26, 40.  c Chap. xi. 28.-h Verse 33; Chap. xx. 23.- i Chap.
f Joel ii. 28; Chap. ii. 17.                           xx. 24.
Fully purposing, notwithstanding all these admo- some years been settled there. Concerning him anG
nitions, to embark again and proceed to Jerusalemn; his labours in those parts, as also of Cesarea, see the
Paul deliberately judging that all the sufferings he notes on chap. viii. 5-40.  The same man hadfour
might meet with in the course of his ministry would  daughters-Unmarried, who prophesied; the miratend to the furtherance of the gospel; and that it was culous gifts of the Spirit being sometimes communihis duty to fulfil his engagements to the churches, cated to women, as well as to men.
in delivering their alms to the brethren there,   Verses 10-14. And as oe tarried there many days
whatever might happen. And they all brought us on -There being many disciples in that city, the fruit,
our way, &c.-For though Paul did not yield to the as appears, of the ministry and miracles of Philip;
persuasions of these his friends at Tyre, yet they  there came from Judea a prophet named Agabus —
showed him every imaginable token of respect; with  Paul, and some part of his company, had become
theirwives andchildren-Attendinghim andhis com- acquainted with this prophet some years before, at
pany till they were out of the city, and had reached  Antioch, where he foretold the famine which afterthe shore-Where, before they parted, they kneeled  ward happened in the days of Claudius Cesar, chap.
down and prayed together-And then took leave of xi. 28. And when he was come unto us-Several of
one another, as Paul and the elders of Ephesus had  the disciples of Cesarea and Paul's friends being todone.                                           gether; he took Paul's girdle, and bound his own
Verses 7-9. And when we had finished our couroc  hands and feet-In the manner that malefactors
— By sea; we came to Ptolemais-A celebrated city  were wont to be bound when apprehended; and
to the south of Tyre, on the same coast of the Medi- said, Thus saith the Holy Ghost-By whose inspiraterranean sea, anciently called Accho. It was en- tion I now speak and act; So shall the Jews at Jelarged and beautified by the first of the Egyptian  rusalem bind the man that owneth this girdlePtolemies, from whence it took its new appellation. Thus Agabus, like the prophets of old, accompanied
It was the scene of many celebrated actions in that his prediction with a significant prophetic symbol:
series of mad expeditions which was called the holy  and thus the nearer the event was, the more express
war. The Turks, who are now masters of all that and impressive were the predictions intended to preregion, call it Acca, or Acra; and when Maundrel pare Paul for it.  When we —Of Paul's company 
was there, in 1697, like many other noble ancient and they of that place-The brethren of Cesarea;
cities, it was only a heap of ruins. Since then, how- heard these thinzgs-And believed if he went to
ever, it has again revived by the industry of Daher; Jerusalem the prediction would be fillfilled; we
and the works erected by Dejezzar, in his own  besought him not to go-In the most pressing mantime, have rendered it one of the principal towns on ner, and with many tears of sincere and fervent
that coast. In 1799, aided by the British, under Sir affection, verse 13; being ignorant, it appears, that
W. S. Smith, it withstood a severe siege by the this and the former prediction were intended, not to
French, under General Bonaparte, who raised the hinder him from going to Jerusalem, but to make
siege, after failing in a twelfth assault, made over him the more courageous, by signifying to him be
the putrid bodies of his soldiers. And saluted the forehand what was to befall him, (chap. xx. 22, 23,)
brethren-For the disciples of Christ were now  and that he would not be put to death at Jerusalem.
grown so numerous as to be found in every city of  Then Paul-Sensibly touched with the concern
any note: and abode with them one day-After which they expressed on his account, and yet resowhichtheytravelledbylandtoCesarea-Wherethey  lutely bent upon following what he apprehended to
abode many  days with Philip the evangelist, and be the call of duty, whatever sufferings it might exone of the seven deacons-Who, it seems, had for pose him to; answered, What mean ye to oeep and
a                                                            819




Paul declares what God had               THE ACTS.                 wrought among the Gentiles.
A. M. 4064.  14 And when he would not be  us unto m James: and all the elders A. M. 4064.
A. D. 6. persuaded, we ceased, saying, k Thewere present... 6o.
will of the Lord be done.                        19 And when he had saluted them, n he de15 And after those days we took up our car- dared  particularly  what things  God  had
riages, and went up to Jerusalem.               wrought among the Gentiles 0 by his ministry.
16 There went with us also certain of the   20 And when they heard it, they  glorified
disciples of Cesarea, and brought with them  the Lord, and said unto hinm, Thou  seest,
one Mnason of Cyprus, an old disciple, with  brother, how  many thousands of Jews there
whom we should lodge.                           are which believe; and they are all P zealous
17 ~'And when we were come to Jerusa- of the law:
lem, the brethren received us gladly.            21 And they are informed of thee, that thou
18 And the day following Paul went in with  teachest all the Jews which are among the
k Matt. vi. 10; xxvi. 42; Luke xi. 2; xxii. 42.-i Chap. xv. 4. n Chap. xv. 4, 12; Rom xv. 18, 19.  o Chap. i. 17; Chap. xx. 24.
m Chap. xv. 13; Gal. i. 19; ii. 9.            P Chap. xxii. 3; Rom. x. 2; Gal. i. 14.
break my heart?-By these affectionate salutations? tant, of whose arrival and errand they had doubtless
Observe, reader, the admirable mixture of tenderness been informed. And when he had saluted themand firmness of spirit manifested in this answer. I  With cordial affection, and presented to them those
am ready, not to be bound only-And cast into prison; that were of his company; he declared particularly
but also to die at Jerusalem —Or wherever else I I what God had wrought among the Gentiles-Since
may be called to it; for the name of the Lord Jesus he last left Jerusalem, informing them how many
-For he feared neither sufferings nor death in any  of the idolatrous Gentiles, in all the great cities of
form, if he might thereby defend the gospel, and  the Lesser Asia, Macedonia, and Greece, had empromote the glory of its Author, which were the braced the gospel through his ministry; that he had
ends he had chiefly in view in all his labours and  planted churches in those cities, and that the gifts
sufferings, and which he preferred to all other things of the Holy Ghost had been communicated to many
whatever. And when he wo.Culd not be persuaded, believers in every church; mentioning also his
we ceased-It was not obstinacy in Paul that hin- having visited most of them a second time, as well
dered his yielding to their persuasions, but true  as taken a review of those in Cilicia, Pamphylia,
Christian resolution, not to relinquish what he be- Lystra, and other parts of Asia, with the plantation
lieved to be the line of duty. WVe should never be  of which they had formerly been made acquainted,
persuaded either to do what we know to be evil, or Acts xv. 4. Moreover, in this account we may be
to omit what we believe to be good, when it is in our sure he did not forget to mention the liberal contripower: saying, The will of the Lord be done-  butions which the churches of the Gentiles through
Which they were satisfied Paul knew.            Asia and Europe had made for the poor of the saints
Verses 15, 16. And after those days-Spent at in Judea, and which they had sent by his hands as a
Cesarea, how many there were is not said; we took  testimony of their gratitude for the knowledge of
-up our carriages, and went-Or, their baggage, the true God, communicated to them  by men of
which probably went by sea before; containing, their nation. The collection, Paul, no doubt, now
doubtless, the alms they were carrying to Jerusa- delivered, in presence of the messengers of the
lem, chap. xxiv. 17. And they had in their cor- churches, to James and to the elders, to be by them
pany some of the brethren of Cesarea, together with  distributed to the poor of the Jewish Christians,
one Mnason, of Cyprus, an old disciple —Who lived  who by that expression of the good-will of the Genin Jerusalem, and probably had been converted, tile believers, ought to have been disposed to think
either by Christ or the apostles, at the first opening favourably of them as their brethren.
of the gospel there. With him they were to lodge,   Verses 20, 21. Whlen they heard it, they glorified
which they were the more willing to do, as he was the Lord-The Lord Christ, for this wonderful dea person of established character and reputation in monstration of his presence and grace, with his serthe church; and as, in those days, there were no  vant; and said, Thou seest, brother, how many
inns for the accommodation of travellers, as with us. thousands of.Jews there are which believe-Many
Verses 17-19. The brethren received us gladly-   of these, doubtless, had come from different parts of
The alms which they brought with them might be the country, and some, probably, from remote proone, but certainly were not the only or the chief vinces to Jerusalem, on occasion of this feast. WVell
reason of the welcome reception they met with. might our Lord compare his religion to a grain of
The day following, Paul, and those who had at- mustard-seed, seeing it had spread so extensively in
tended him in his journey, waited on James-Com- so short a time. Its beginning was small, the inmonly called James the Less, or the Lord's brother, struments employed in propagating it apparently
the only apostle then presiding over the churches mean, the prejudices and obstinacy of the Jews very
in Judea. See notes on chap. xv. 18. And all the great, and yet, in about twenty-eight or thirty years
elders were present —To receive so important a visi- after the ascension, the number of those who had
820                                                               a




Paul is advised to purify himself     CHAPTER XXI.             according to the ceremonial laaw.
A. M. 4064. Gentiles to forsake Moses, saying those things whereof. they were in- A. M. 40o64.
A.D. 60. that they ought not to circumcise formed concerning thee, are nothing; D. 0.
their children, neither to walk after the cus- but that thou thyself also walkest orderly, and
toms. ~                                         keepest the law.
22 What is it therefore? the multitude must  25 As touching the Gentiles which believe,
needs come together: for they will hear that r we have written and concluded that they obthou art come                                   serve no such thing, save only that they keep
23 Do therefore this that we say to thee: themselves from  things offered to idols, and
We have four men which have a vow on them; from blood, and from  strangled, and from  for24 Them take, and purify thyself with them, nication.
and be at charges with them, that they may   26 Then Paul took the men, and the next
q shave their heads: and all may know that day purifying himself with them, Sentered into
q Num. vi. 2, 13, 18; Chap. xviii. 18. —r Chap. xv. 20, 29.     s Chap. xxiv. 18.
embraced it, and were at one time in the same city, I dost not think there is any intrinsic evil in them, nor
is stated at many thousands, or rather myriads, teach it as a matter of duty, that believers in Christ,
(yvpladec,) or ten thousands. And they are all zeal- of Jewish extraction, should disuse and reject them;
ous for the law —For the whole Mosaic dispensa- do this that we say to thee-As the best expedient
tion, as supposing it to be of perpetual obligation on  we can think of, for immediately taking off any ill
all the Jewish nation, without excepting those that impressions which might otherwise be apprehended.
had embraced Christianity. And they are informed, We have four men-Converts to the gospel; which
of thee-Through the prejudice and falsehood of i have a vow on themn-Of Nazariteship; take them —
thine enemies; that thou teachest all the Jews to As thy companions and partners; and purify thyself
forsake Moses, &c.-This, it appears, was a false  with them-According to the Jewish ritual; and be
charge brought against Paul. We have no proof at the necessarycharges with, (or, rather,for,) them,
that he taught the Jews to forbear circumcising their that they may shave their heads-And offer the sachildren, or to forsake the law of Moses. On the  crifices which the law has appointed in that case.
contrary, it seems, knowing that law to be the civil These sacrifices are specified Niim. vi. 13, &c.,
or political law of Judea, he always enjoined them  by which it appears, that the charges of these four
to comply with its institutions, as the means of pre- I would be the price of eight lambs and four rams, beserving their political rites and privileges, till Jeru- sides oil, flour, &c., and it was not uncommon
salem should be destroyed, (which he foresaw  it I among the Jews; for the rich to assist those Nazarwould be,) and their commonwealth dissolved; ites that were poor in bearing these charges: and all
even as he enjoined the converted Gentiles to obey  may know-Namely, all that come up to the temple,
the good laws of the countries where they resided. and see thee in these circumstances; that those
What he really taught concerning the law of Moses things whereof they were informed are nothingwas, that neither Jew nor Gentile could be saved by  Have no reality or truth in them; but that —Instead
its institutions, which was the doctrine likewise of of forbidding the observance of these ceremonies to
James, and of the elders, and of all the more intelli- others; thou thyself walkrest orderly, and keepest
gent members of the church at Jerusalem; as is im- the law —Avoiding all unnecessary occasion of ofplied in what James says, verse 25; as touching the fence. "It is evident from hence, that whatever
Gentiles which believe, wve have concluded that they  might have passed between Paul and James on this
observe no such thing. For if the Gentiles did not head in private, (Gal. ii. 2,) James and the brethren
need to observe the law of Moses, obedience thereto  thought it most regular and convenient, that the
could not be necessary to the salvation of any per- Jewish ritual should still be observed by those of the
son whatever.                                   circumcision who believed in Christ; and considerVerses 22-25. IWhat is it therefore-Which may  ing what tribulation the church at Jerusalem must
not be apprehended on such an occasion? Or, what otherwise have been exposed to from the sanhedrim,
is to be done? the multitude must needs come toge- who, no doubt, would have prosecuted them to the
ther-They will certainly be gathered together in a utmost as apostates, and also how soon Providence
tumultuous manner, unless they be some way paci- intended to render the practice of it impossible, and
tied. For they will hear that thou art come-And  to break the whole power of the Jews, by the dewill immediately form their judgment of the truth  struction of the temple, and city, and nation; it was
or falsehood of the information they have received, certainly the most orderly and prudent conduct to
ny what they discover in thy present behaviour, of conform to it, though it were looked upon by those
regard or disregard to the Mosaic ceremonies. Do  that understood the matter fully, (which it was not
therefore this, &c.-To show them, how far soever necessary that all should,) as antiquated and ready
thou art from imposing the Mosaic ceremonies on  to vanish away, Heb. viii. 13."  Locke and Dodany Jews or Gentiles, as necessary to salvation, or dridge.
teaching men to seek justification by them, yet thou    Verses 20-28. Thenz Paul took the men-Agreea                                                              821




Somefurious Asiatic Jews                THE ACTS.                 raise a tumult against Paul.
A. M. 4064. the temple, t to signify the accomplish- the city, z Trophimus, an Ephesian, A. M. 4064.
A. D. 60.                                                                            A D. 6o.
ment of the days of purification, until whom they supposed that Paul had
that an offering should be offered for every one  brought into the temple.)
of them.                                         30 And  a all the city was moved, and the
27 ~ And when the seven days were almost people ran together:,and they took Paul and
ended, u the Jews which were of Asia, when  drew  him  out of the temple.  And forthwith
they saw him in the temple, stirred up all the  the doors were shut.
people, and x laid hands on him.                 31 And as they went about to kill him, tid28 Crying out, Men of Israel, help.  This is ings came unto the chief captain of the band,
the man Y that teacheth all men everywhere  that all Jerusalem was in an uproar;
against the people, and the law, and this place:  32 b Who immediately took soldiers and cenand further, brought Greeks also into the tem- turions, and ran down unto them.  And when
ple; and hath polluted this holy place.         they saw  the chief captain and the soldiers,
29 (For they had seen before with him  in  they left beating of Paul.
G Numbers vi. 13.-u Chap. xxiv. 18.-x Chapter xxvi. 21.   z Chap. xx. 4.-  a Chap. xxvi. 21..b Chap. xxiii. 27;
Y Chap. xxiv. 5, 6.                                 xxiv. 7.
ably to the advice which he had received from  foreigner must enter here. It must be observed,
James and the elders. And the next day, purifying  however, that a proselyte who by his circumcision
himself with them-According to the rites of the law; had declared his submission to, and acceptance of
entered into the temple, to signify-To the priest; the whole Jewish religion, was no longer looked on
the accomplishment-That is, their resolution to ac- as a foreigner, but as one naturalized, and so a felcomplish the seven days of purification-Till all the low-citizen, to which there seems to be an allusion
sacrifices should be offered which the Mosaic law  Eph. ii. 19.
required. And when the seven days of purification    Verse 30. And all the city teas moved-Was in
were almost ended, the Jews which were of Asia — an uproar. Although the people had little holiness
Where Paul had preached so long, and who were  themselves, yet they had a great veneration for the
especially enraged against him; owhen they saw  temple; and when they heard of its being polluted,
him in the temple-Utterly disregarding this proof they were up in arms presently, being determined
of his respect for the law; stirred up all the people to stand by it with their lives and fortunes. And the
-Greek, avvexeov wavra Tro oXov; threw into confui- people ran together-In a tumultuous manner; and
sion the whole multitude; and laid hands on him-  the concourse was the greater because of the prodiIn a violent and outrageous manner; crying out-To  gious number of Jews from foreign countries, who
all that were present; Men of Israel, help-If ye be in- had come to the feast of pentecost. The Jews, on
deed men of Israel, that have a concern for your reli- this occasion, showed just such zeal for God's temgion and your country, now is yourtime toshow it by  ple as the Ephesians did for that of Diana, when
helping to seize an enemy to both. This is the man Paul was represented as an enemy to it. But God
that teacheth all men everywhere-In all parts of does not reckon himself at all honoured by any zeal
Asia and Greece; against the people-By telling the  for him which transports people into such irreguJews that they ought not to circumcise their children, larities, and causes them, while they pretend to be
and by assuring the Gentiles that they may be saved  concerned for his honour and service, to act in such
without becoming proselytes to Judaism; and the an unreasonable, brutish, and barbarous manner. And
law and this place-By predicting that both shall they took Paul, and drew him out of the templebe destroyed. Every thing contrary to the law  That is, out of the court of Israel, into that of the
would be justly interpreted as contrary to the tem- Gentiles, as one who had polluted the temple. And
ple, which was so evidently supported by a regard  forthwith the doors were shut-Both to prevent any
to it: but perhaps Paul might have declared that further violation of the temple, and to prevent Paul's
the time of the destruction of the temple was ap- taking sanctuary at the horns of the altar.
proaching, a declaration which, we know, was   Verses 31-36. And as they went about to kill him
charged on Stephen as a great crime, chap. vi. 14: -It was a rule among the Jews, that any uncircumand brought Greeks also into the temple-Any fo- cised person who came within the separating wall,
reigner might worship in that part which was called mentioned above, might be stoned to death without
the court of the Gentiles; but these zealots, upon an  any further process. And they seemed to think
uncertain conjecture and rumour, and without any  Paul, who, as they supposed, had brought such in
proof, imagined Paul had brought some uncircum- thither, deserved no better treatment.  Tidings
cised Greeks into the inner court, appropriated  came unto the chief captain of the band —Greek, Tr
to the people of Israel, which no foreigner might XXtlapXo r'  aoTetpr,, to the tribune of the cohort, callenter, as was notified by the Greek and Latin inscrip- ed Lysias. A cohort, or detachment of soldiers, betlons on several of the pillars which stood in the  longing to the Roman legion which lodged in the
wall that separated it: My deet a2i2oqvoov raptevat, No  adjacent castle of Antonia, were stationed on feast822                                                              a




Paul is rescued by the              CHAPTER XX1.                       Roman chief captain.
A. M. 4064. 33 Then the chief captain came speak unto thee  Who said, Canst A.M. 4064.
A. D. 6o. D.  60.
near and took him, and c commanded  thou speak Greek?
him  to be bound with two chains: and de-  38 e Art not thou that 1Egyptian, which bemanded who he was, and what he had done.  fore these days madest an uproar, and leddest
34 And some cried one thing, some another, out into the wilderness four thousand men that
among the multitude: and when he could not were murderers?
know the certainty for the tumult, he con-  39 But Paul said, f I am a man which am a
manded him to be carried into the castle.     Jew of Tarsus, a city in Cilicia, a citizen of
35 And when he came upon the stairs, so no mean city: and I beseech thee suffer me
it was that he was borne of the soldiers, for the to speak unto the people.
violence of the people.                         40 And when he had given him license, Paul
36 For the multitude of the people followed  stood on the stairs, and g beckoned with the
after, crying, d Away with him.               band unto the people.  And when there was
37 ~ And as Paul was to be led into the  made a great silence, he spake unto them  in
castle, he said unto the chief captain, May I the Hebrew tongue, saying,
c Verse 11; Chap. xx. 23.-d Luke xxiii. 18; John xix. 15; e Chap. v. 36.-1 This Egyptian rose A. D. 55.-f Chap. ix.
Chap. xxii. 22.                          11; xxii. 3.-g Chap. xii. 17.
days near the temple, to prevent disorders. It is temple where the western and northern porticoes
evident Lysias himself was not present when the  joined, to each of which there were stairs descendtumult began. Probably he was the oldest Roman  ing from it. So it awas that he awas borne of the soltribune then at Jerusalem, and, as such, was the  diers —Up from the ground; for the violence of the
commanding officer of the legion quartered at the people-Who, if they could, would have pulled him
castle.  Who immediately took soldiers, &c.-And  limb from limb. And, when they could not reach
ran down unto them, namely, to suppress the riot, him with their hands, they pursued him with their
knowing how much it was his concern to check  clamorous invectives, crying, Away with him-Obsuch proceedings. And when they saw the chief cap- serve, reader, how the most excellent persons and
tain and soldiers, they left beating of Paul —Which  things are often run down by a popular clamour:
it appears they had begun to do in such a manner, Christ himself was so treated, while they cried, Cruthat, had he not been thus seasonably rescued in  cify him, crucify him, though they could not menthis critical moment, his life must soon have fallen  tion any evil he had done.
a sacrifice to their rage. Then the chief captain-    Verses 37-40. And as Paul was going to be led
Having made his way through the multitude, came into the castle-To which the soldiers were conductnear and took him-Into his custody. And how  ing him; he said unto the chief captain, May I
many great ends of Providence were answered by  speak unto thee?-The wisdom of God teaching him
this imprisonment! It was not only a means of to make use of that very time and place: Whopreserving his life, (after he had suffered severely  Hearing him speak in the Greek language; saidfor worldly prudence,) but it gave him an opportu- With some surprise; Canst thou speak Greek? Art
nity of preaching the gospel safely, in spite of all not thou that Egyptian-Who came into Judea when
tumult, chap. xxii. 22; yea, and that in those places Felix had been some years governor there, (see note
to which otherwise he could have had no access. on Matt. xxiv. 26;) and, calling himself a prophet,
verse 40. And commanded him to be bound with. drew much people after him: and, having brought
two chains-Taking it for granted he was some no- them through the wilderness, led them to mount Olitorious offender. And thus the prophecy of Agabus vet, promising that the walls of the city should fall
was fulfilled, though by the hands of a Roman. And down before them. But Felix marching out of Jedemanded-Of those that seemed most enraged  rusalem against him, his followers were quickly disagainst him; who he,was-Against whom such a ge- persed, many of whom were taken or slain, but he
neral outcry was raised; and what he had done-To  himself made his escape. To the tribune's question,
deserve it. And some cried one thing and soLe Paul replied that he was a Jew, born in Tarsus, in
another —So great was the confusion of this riotous  Cilicia, and begged that he would suffer him to speak
assembly, who neither knew one another's mind, nor to the people. Aqnd when he had given him licensetheir own; though every one pretended to give the To say what he pleased; Paul stood on the stairs,
sense of the whole body. And when he could not and beckoned with his hand unto the people-To
know the certainty for the tumult-For the noise, show that he was going to speak to them. And
clamour, and contradictory speeches that were ut- when there was made great silence-Their curitered; he commanded him to be carried into the cas- osity concurring with other motives to make them
tle-The tower of Antonia, where the Roman sol- desire to hear what he could say in his own dediers kept garrison. And when he came upon the fence; he spake unto them in the Hebrew tonguestairs —Leading to the castle. It was situated on a  Or  that dialect of it which was then commonly
rock, fifty cubits high, at that corner of the outward spoken at Jerusalem.
a                                                             823




Paul, permitted to speak for himself,      THE ACTS.              gtves an account of his converswon.
CHAPTER XXII.
In this chapter, (1,) By his affectionate address in the Hebrew tongue, Paul procures himself the attention of his audience,
1, 2. (2,) He gives an account of himself, of his Jewish extraction, liberal education, former bigotry, and furious persecution of the Christians, 3-5; of his miraculous conversion to Christ, 6-11; of his being baptized and further instructed by
Ananias, 12-16; of his call from heaven to preach among the Gentiles, 17-21. (3,) Enraged at the last circumstance,
the Jews fly out into a violent fury against him, 22, 23. (4,) The chief captain again rescues him, and orders him to be
bound and examined on his crime by scourging, 24, 25. But, (5,) Paul, claiming the privilege of a. Roman, escapes the
torture, is freed from his bonds, and brought before the Jewish council, 26-30.
A. M. 4064. O/VEN, a brethren, and fathers, hear I whom also I received letters unto the A. M. 4064.
A. D. 60.                                                                                  A. D. 60.
ye my defence which I make  brethren, and went to Damascus, to
now unto you.                                      bring them which were f there bound unto Jeru2 (And when  they heard that he spake in  salem, for to be punished.
the Hebrew tongue to them, they kept the more   6 And I it came to pass, that, as I made my
silence: and he saith,)                            journey, and was come nigh unto Damascus
3 "' I am verily a man which am a Jew, born  about noon, suddenly there shone from heaven
in Tarsus, a city in Cilicia, yet brought up in  a great light round about me.
this city c at the feet of d Gamaliel, and taught   7 And I fell unto the ground, and heard a
e according to the perfect manner of the law of  voice saying unto me, Saul, Saul, why perse
the fathers, and f was zealous toward God, gas  cutest thou me?
ye all are this day.                                8 And  I answered, Who art thou, Lord
4 hAnd I persecuted this way unto the death, And he said unto me, I am Jesus of Nazareth,
binding and delivering into prisons both men  whom thou persecutest.
and women.                                          9 And m they that were with me saw indeed
5 As also the high-priest doth bear me wit- the light, and were afraid; but they heard'not
ness, and i all the estate of the elders; k from   the voice of him that spake to me.
a Chap. vii. 2.-b Chap. xxi. 39; 2 Cor. xi. 22; Phil. iii. 5.   h Chap. viii. 3; xxvi. 9-11; Phil. iii. 6; 1 Tim. i. 13.   i Luke
c Deut. xxxiii. 3; 2 Kings iv. 38; Luke x. 39. -d Chap. v. 34. xxii. 66; Chap. iv. 5.. k Chap. ix. 2; xxvi. 10, 12. —1 Chap.
e Chap. xxvi. 5.-f Chap. xxi. 20; Gal. i. 14.-g Rom. x. 2.  ix. 3; xxvi. 12, 13. — Chap. ix. 7; Dan. x. 7.
NOTES ON CHAPTER XXII.                  of God had changed his heart, and turned his acVerses 1, 2. Aien, brethren, andfathers-Of what-  complishments into another channel, he was the
soever age, rank, or circumstance of life you are; fitter instrument to serve God's wise and merciful
hear ye my defence-Which ye could not hear be- purposes, in the defence and propagation of Chrisfore for the tumult.  And when they heard that he  tianity. And Ipersecuted this way-With the same
spake in their vulgar tongue, then called the He- zeal that ye do now; binding both men and wLobrew dialect, they kept the more silence-Were the  mnen —Who professed and practised it, without any
more disposed, numerous as the assembly was, to  regard to sex, age, or quality. How much better
hearken to him attentively.                        was his condition now he was bound himself! The
Verses 3-5. I am verily a Jew, &c.-This defence  high-priest doth bear le witness-Is able to testify;
answers all that is objected, chap. xxi. 28. But he  and all the estate of the elders-All the other memspeaks closely and nervously, in a few words, be- bers of the sanhedrim; fronmz?whonm also I received
cause the time was short; born in Tarsus, yet letters unto the brethren-The Jews (for this title
brought up in this city-For my parents were so  was not peculiar to the Christians) empowering me
warmly attached to their religion, and so desirous  to act against those for whom I have now so great
that I might be well instructed in it, that they sent a regard. And went to Damascus, &c. —See note
me to be educated here; at the feet of Gamaliel —  on chap. ix. 1, 2.
That celebrated teacher. See note on chap. v. 34.   Verses 6-16. And as I made my journey, 4c.,
The phrase of being brought up at his feet, plainly  about noon —For all was done in the face of the sun;
alludes to the posture in which the scholars were 1 suddenly there shone a great light —By whatever
usually placed, sitting on low seats, or upon mats, on  method God reveals himself to us, we shall have
the floor, at the feet of their masters, whose seats  everlasting cause to remember it; especially when
were raised to a considerable height.  Taught ac-  he has gone, in any remarkable manner, out ot his
cording to the perfect manner of the law — Or, ac- common way, for this gracious purpose. If so, we
curately instructed in the law: which learned edu-  should often dwell on the particular circumstance,
cation was once doubtless, the matter of his boast- and be ready, on every proper occasion, to recount
ing and confidence; but, not being sanctified, it made  these wonders of power and love for the encouragehis bonds strong, and furnished him with numerous  M ment and instruction of others. See notes on chap.
arguments against the gospel. Yet, when the grace  ix. 3-18, where the substance of this paragraph oc824                                                                   a




Account of Paul's conversion,           CHAPTER XXII.                   and call to the apostleship.
A. M. 4064.  10 And I said. What shall I do,   16  And now  why tarriest thou? A. M. 4064.
A. D. 60.                                                                                 A.D. 60.
Lord?  And the Lord said unto me, arise, and  be baptized, z and  wash
Arise, and go into Damascus, and there it shall away thy sins, a calling on the name of the
be told thee of all things which are appointed  Lord.
for thee to do.                                    17 And 1 it came to pass, that, when I was
11 And when I could not see for the glory of  come again to Jerusalem, even while I prayed
that light, being led by the hand of them  that in the temple, I was in a trance;
were with me, I came into Damascus.                18 And c saw him  saying unto me, d Make
12 And n1 one Ananias, a devout man accord- haste, and get thee quickly out of Jerusalem;
ing to the law, 0 having a good report of all for they will not receive thy testimony conthe P Jews which dwelt there,                     cerning me.
13 Came unto me, and stood, and said unto   19 And I said, Lord, e they know that I imme, Brother Saul, receive thy sight.  And the  prisoned and f beat in every synagogue them
same hour I looked up upon him.                   that believed on thee:
14 And he said, q The God of our fathers   20 g And when the blood of thy martyr Sterlbath chosen thee, that thou shouldest know   phen was shed, I also was standing by, and
his will, and s see t that Just One, and u should- h consenting unto his death, and kept the raiest hear the voice of his mouth.                  ment of them that slew him.
15 xFor thou shalt be his witness unto all  21 And he said unto me, Depart: ifor I will
men of Y what thou hast seen and heard.           send thee far hence unto the Gentiles.
n Chap. ix. 17.- o Chap. x. 22.-P 1 Tim. iii. 7.- q Chap.   b Chap. ix. 26; 2 Cor. xii. 2.  C Verse 14.-d Matt. x. 14.
iii. 13; v. 30.-r Chap. ix. 15; xxvi. 16. — 1 Corinthians e Verse 4; Chap. viii. 3. -fMatt. x. 17.-.g Chap. vii. 58.
ix. 1; xv. 18..  t Chap. iii. 14; vii. 52.  u 1 Cor. xi. 23; Gal.  h Luke xi. 48; Chap. viii. 1; Rom. i. 32.  i Chap. ix. 15; xiii.
i. 12. --  Chapter xxiii. 11.-Y Chapter iv. 20; xxvi. 16. K 2, 46, 47; xviii. 6; xxvi. 17; Rom. i. 5; xi. 13; xv. 16; Gal. i.
Z Chap. ii. 38; Heb. x. 22.-a Chap. ix. 14; Rom. x. 13.  15, 16; ii. 7,8; Eph. iii. 7, 8; lTim. ii. 7; 2 Tim. i. 11.
curs, and is explained.  They that were with me    Verses 17-21. When I was come again to.ernheard not the voice-Distinctly, but only a confused  salem-From Damascus; and prayed in the temple
noise. And one Anani as, a devout man according  -By this he shows that he still paid the temple its
to the law —A truly religious person, and though a 1 due honour, as the house of prayer; I wuas in. a
believer in Christ, yet a strict observer of the law of trance-Or ecstasy. Perhaps he might continue
Moses.  The God of ourfathers hath chosen thee —  standing all the while, with an intenseness of counAnanias's giving God this appellation, the God of  tenance which, if it were observed by any near him.
our fathers, shows that he was himself a Jew by  might be imputed to the fixedness of his mind in his
birth, who observed the law of the fathers, and relied  devotions; or, if he fell down, it might be looked upon
on the promises made to them: that thou shouldest as an epileptic fit. And saw him-Jesus; sayihg
know his will-By immediate revelation from him- to me, Get thee quickly out of Jerusalenm-Because
self, Gal. i. 12. And see that Just One-The Lord  of the snares that will be laid for thee, and in order
Jesus, called the Just, or Righteous One, with a re- to preach where people will hear: for they  will
ference to the conduct of the Jews, who crucified  not-In Jerusalem; receive thy testimony —But, on
him under a pretence of his being amalefactor. This  the contrary, will rather attempt thy destruction.
is an additional proof to what we read, chap. ix. 5, And-Presuming to expostulate with Christ himself
(where see the note,) that Saul did really see Christ, I on this occasion; I said, Lord, they know that I
appearing even in a human form; and hear the  imprisoned, &c.-They know that I was once of
voice of his mouth-And that in such a manner, as their mind; that I was as bitter an enemy to thy
to be taught his will immediately from  himself. disciples as any of them; that I excited the civil
This was a peculiar privilege to which Paul was  power against them; and imprisoned them —And
chosen, namely, to see Christ here on earth, even  also raised the spiritual power against them; and
after his ascension into heaven! Stephen, indeed,  beat them in every synagogue-Particularly in Stesawv him at the right hand of God, but Paul saw him  phen's case, they know that, when he was stoned, I
standing, as it were, at his right hand. This honour  eas standing by —Was aiding and abetting; ana
none had but Paul. Be baptized, and wash away  consenting to his death and-In token thereof, kept
thy sins —Baptism, administered to real penitents, the raiment of them that slew him —That is, Lord,
was intended to be both a means and a seal of pardon. my former zeal against those that believed in thee is
Nor did God ordinarily, in the primitive church, be- so well known to them all, by so many remarkable
stow this on any person till he submitted to baptism; instances shown among them, that sure they must be
and this may explain, in some measure, in what sense  convinced it is upon some certain and irresistible
baptism may be said to wash away sins, and else- grounds of persuasion thatIamnowbecomeapreachwhlere to save. See chap. ii. 28; 1 Pet. iii. 21.  er of that faith I formerly destroyed and persecuted
a                                                                825




The Jews, enraged at Paul,              THE ACTS.                   cry out for his destruction.
A. Ml. 4064. 22 ~ And they gave him audience   26 When the centurion heard that, A. M. 4064.
A. D. 60.                                                                             A.D. 60.
unto this word, and then lifted up  he went and told the chief captain,
their voices, and said, k Away with such a fel- saying, Take heed what thou doest; for this
low from  the earth: for it is not fit that 1he  man is a Roman.
should live.                                     27 Then the chief captain came, and said
23 And as they cried out, and cast off their unto him, Tell me, art thou a Roman? He
clothes, and threw dust into the air,           said, Yea.
24 The chief captain commanded him to be   28 And the chief captain answered, With-a
brought into the castle, and bade that he should  great sum obtained I this freedom.  And Paul
be examined by scourging; that he might said, But I was free born.
know wherefore they cried so against him.        29 Then straightway they departed from him
25 ~[ And as they bound him  with thongs, which should have I examined him: and the
Paul said unto the centurion that stood by, chief captain also was afraid, after he knew
m Is it lawful for you to scourge a man that is that he was a Roman, and because he had
a Roman, and uncondemned?                      bound him.
k Chap. xxi. 36.-1 Chap. xxv. 24.               m Chap. xvi. 37.-1 Or, tortured him.
with so great zeal. And he said-Overruling my plea particulars of what had passed, but perceiving, by
by a renewal of his charge; Depart —Reason no fur- the effect, that Paul had rather exasperated than
ther on this subject, but go thy way immediately, appeased them by the apology which he had been
according to my direction; for I qwill send thee far permitted to make, commanded that he should be
hence —Into distant countries; unto the Gentiles-  brought into the castle, and-As no witnesses were
And thou shalt preach my gospel, and publish the  produced in a regular way to give information
glad tidings of salvation, with much greater encour- against him, he bade that he should be examined by
agement and success among them. It is not easy  scourging-In order that he might get to know by
for a servant of Christ, who is himself deeply im- his own confession, since he could not learn it any
pressed with divine truths, to imagine to what a other way; wherefore they cried so against himdegree men are capable of hardening their hearts That the Romans used this method of scourging to
against them. He is often ready to think, with Paul, compel real or supposed criminals to make confesit is impossible for any to resist such evidence. But sion, is proved by Dr. Lardner, and several other
experience makes him wiser, and shows that wilful learned writers.
unbelief is proof against all truth and reason.   Verses 25-29. And as they-The soldiers ordered
Verse 22. And they gave him audience-Heard  by the tribune; were binding himn with thongs-In
him with quietness and attention; unto this word- order to their scourging him; Paul said unto the
Till he began to speak of his mission to the Gentiles, centurion that stood by-To see the tribune's orand this in such a manner as implied that the Jews ders executed; Is it lawful for you to scourge a
were in danger of being cast off; but no sooner did  man that is a Romwan, and uncondemned?-A freehe mention this, than the multitude, especially such  man of Rome might be bound with a chain, and
of them as had come from Asia, became instantly  beaten with a staff; but he might not be bound with
perfectly enraged, and cried out with vehemence, thongs, neither scourged nor beaten with rods. The
Away with such a fellow from the earth —Such an  centurion told the chief captain, saying, Take heed
impudent blasphemer; for it is not fit that he should  what thou doest —Greek, Opa [rL EXleLXg rotleV, conlive-Any longer upon it, since he shows himself to  sider vwhat thou art about to do; for this man is a
be such a traitor to God, and an enemy to his chosen  Roman-Yea, and there was a stronger reason to
people, in pretending to have a commission to go  stop proceedings, and to consider, for this man
and preach to the ignorant and reprobated Gentiles. was a servant of God. Paul said, Iwas free born
Thus the men that have been the greatest blessings -Not, as some have supposed, because he was born
of their age, have often been represented, not only  at Tarsus; for, as Dr. Lardner has unanswerably
as the burdens of the earth, but as the pests of their proved, that was not a Roman colony, or what the
generation. lie who was worthy of the greatest ho- Romans called municipitum, afree town, or a place
nou-rs in life is condemned as not worthy of life itself! where all the natives were free of Rome by birth.
Verses 23, 24. And as they cried out-In this fu- But, it is probable, either his father, or some of his
rious manner; anzd cast —Or tore; off their clothes ancestors, had been made free of Rome for some
— In token of indignation and horror at this pre- military service. We learn hence, that we are untended blasphemy: or, as Dr. Whitby thinks, as in  der no obligations, as Christians, to give up our civil
the case of Stephen, that they might be ready to  privileges (which we ought to receive and prize as
stone him; and threw dust into the air-Through  the gifts of God) to every insolent invader. In a
vehemence of rage, which  they knew not how to to thousand circumstances, gratitude to God and duty
give vent to; the chief captain —Not knowing the  to men will oblige us to insist upon them, and en826                                                             a




Parul professes his integrity          CHAPTER XXIII.                           before the council.
A.MI. 4064. 30 ~[ Onthe mnorrow,becausehewould  bands, and  commanded  the  chief A. M. 4064.
A. D. 60.                                                                                 A. D. 60.
haveknown the certainty wherefore he  priests and all their council to appear,
was accused of the Jews, he loosed him from his  and brought Paul down, and set him before them.
gage us to strive to transmit them improved to pos- what Paul's crime was, since he understood that he
terity.  Then straightway they —Who had bound  was a Roman citizen; loosed him from his bandshim, and were about to examine him by scourging;  In which he had laid him  a close prisoner; and
depertedfrom him-Not daring to proceed; and the  commanded the chief priests, and all their council
chief captain —'Whom  we may justly suppose to  -All the members of the sanhedrim; to appearhave had considerable influence at Rome; also was Or to come together and hold a court; and brought
afrJaid, because —Though he had not scourged him, Paztl down-From the castle; and set him before
yet he had bound him —In orderto his beingscourged; them —That he might be examined and tried accordwhich was a breach of privilege, for which he might ing to the laws and usages of his own country; in
have been accused by Paul to his superiors.       order that the most seditious of the Jews might have
Verse 30. On the morrow-The chief captain, no reason to complain of the manner in which they
having become more anxious to know  certainly  were treated.
CHAPTER XXIII.
Paul, beang before the council, (1,) Professes his integrity, and foretels the high-priest's ruin, who had commanded him to be
unjustly smitten at the bar; but apologizes for his sharp reproof, 1-5. (2,) He prudently extricates himself out of the
dangerous situation in which he was placed, by occasioning a dissension in the council, in consequence of which he is carried away by the chief captain, 6-10. (3,) While Christ by a vision encourages him, and warns him of further trouble at
Rome, some desperate Jews bind themselves by an oath to assassinate him, 11-15. (4,) A relation of Paul informs him
and the chief captain of the plot, 16-22. (5,) The chief captain prevents the execution of it, by sending Paul to Cesarea
under a strong guard that same night, 23-35.. M. 406. AND Paul, earnestly beholding the   3 Then said Paul unto him, God A. M. 4064.
A. D. 60.                                                                                 A. D. 60.
council, said, Men and brethren, shall smite thee, thou whited wall: for
a I have lived in all good conscience before God  sittest thou to judge me after the law, and c comuntil this day.                                   mandest me to be smitten  contrary to the
2 And the high-priest Ananias commanded  law?
them  that stood by him, b to smite him on the   4 And they that stood by said, Revilest thou
mouth.                                            God's high-priest?
a Chap. xxiv. 16; 1 Cor. iv. 4; 2 Cor. i. 12; iv. 2; 2 Tim. i. 3; b 1 Kings xxii. 24; Jer. xx. 2; John xviii. 22.-c Lev. xix. 35;
Heb. xiii. 18.                              Deut. xxv. 1, 2; John vii. 51.
NOTES ON CHAPTER XXIII.                 tion of his innocence; commanded thevm that stood
Verses 1-5. And Paul, earnestly beholding the  by him —At the bar; to smite him on the mouth-:ouncil-At whose bar he was placed; manifesting  For what he represented as a most insolent assera clear conscience by his very countenance; and  tion; which was accordingly done.  Then said
likewise waiting to see whether any of them was  Paul-Being carried away by a sudden and prominded to ask him  any question; said, MiIen and  phetic impulse; God, V7TretV oas yte8et, is about to
brethren-Though I am brought before you as a  smite thee, thou whited wall-Fair without; full of
malefactor, to be examined and judged by you, I dirt and rubbish within. And he might well be so
have the comfort of being conscious to myself that termed, not only as he committed this outrage
I have lived in all good conscience before God-  while gravely sitting on the tribunal of justice, but
The Searcher of hearts; until this day-Whatever also as, at the same time that he stood high in the
men may think or say of me. He speaks chiefly of  esteem  of the citizens, he cruelly defrauded the
the time since he became a Christian.  For none  priests of their legal subsistence, so that some of
questioned him  concerning what he had been be- them even perished for want. And God did remarkrore. And yet, even in his unconverted state, al- ably smite him; for about five years after this, his
though he was in error, yet he had acted from con- house being reduced to ashes, in a tumult begun by
science before God.  And the high-priest Ananias  his own son, he was besieged in the royal palace;
-Conscious of his inveterate enmity to Paul, and  where, having hid himself in an old aqueduct, he was
of the steps he had openly taken for his destruction, dragged out and miserably slain. And they that
thinking himself insulted by such a solemn declara- stood by —Being greatly offended; said, Revilest
a                                                                  827




A dissension in the council betweenz      THE ACTS.             the Sadducees and the Pharisees.
A. M. 4064.  5 Then said Paul, d I wist not, bre- dissension between the Pharisees and A. M. 4064.
A. D. 60.                                                                                A. D. 60.
thren, that he was the high-priest: for the Sadducees: and the multitude
it is written, e Thou shalt not speak evil of the  was divided.
ruler of thy people.                               8 h For the Sadducees say that there is no
6 IT But when Paul perceived that the one  resurrection, neither angel, nor spirit: but the
part were Sadducees, and the other Pharisees, Pharisees confess both.
he cried out in the council, Men and brethren,   9 And  there  arose a great cry: and the
f I am a Pharisee, the son of a Pharisee: g of  scribes that were of the Pharisees' part arose,
the hope and resurrection of the dead I am   and strove, saying,'We find no evil in this
called in question.                               maran: but k if a spirit or an angel hath spoken
7 And when he had so said, there arose a  to him,'let us not fight against God.
d Chap. xxiv. 17.-e Exod. xxii. 28; Eccles. x. 20; 2 Pet.  hMatthew xxii. 23; Mark xii. 18; Luke xx. 27. -i Chapter
ii. 10; Jude 8. —f Chap. xxvi. 5; Phil. iii. 5.  g Chap. xxiv. xxv. 25; xxvi. 31.-k Chapter xxvii. 7, 17, 18.-' Chapter
15, 21; xxvi. 6; xxviii. 20.                      v. 39.
thou God's high-priest-Dost thou, who pretendest the Sadducees against Christianity, was the demonto so much religion, presume impiously to revile the  stration it gave to the doctrine of a resurrection,
most sacred person in our nation, and consequently  which they so eagerly opposed.  When he he had so
in the whole world?  Then said Paul, I wist not, said, there arose a dissension-A disagreement and
breth.renz-Ovk  d6et ot e-tv apXtepevcv, I knzew not, or, contention producing a separation between the Phahad not known; that he is the high-priest-That is, risees and Sadducees, several persons of each sect
(as many understand him,) he did not advert to it, becoming warmn in the debate. For the Sadducees
in the prophetic transport of his mind, that Ananias  say there is no resurrection —Of the dead. See on
was the high-priest. But lie does not say that his  Matt. xxii. 23. Neither angel nor separate spiritnot adverting to it proceeded from the power of the  It seems strange that the Sadducees should deny
Spirit coming upon him, as knowing that they were  that there were angels, considering that they acnot able to bear it. But is it not more probable that knowledged the authority of the five books of
his positive assertion here was the exact truth; and  Moses, in which mention is frequently made of anthat, in fact, he did not know Ananias to be the  gels; but it seems they either understood the pashigh-priest? For, as Dr. Macknight justly observes, sages that speak of angels, in those books, allegoriBoth the Roman governors and the Jewish princes cally, or, as Dr. Whitby observes, supposed that
had, for some time past, been in use to sell the high- when they are said to appear, they were framed at
priesthood to the best bidder; and sometimes to de- that particular time for that purpose, and afterward
pose the person in office, that they might have it to  ceased to have any being: so that, after the giving
sell anew.  Wherefore, as Paul was but lately  of the law, at least, no angel existed. And with recome from Greece, after five years' absence, he may  gard to their denying the existence of spirits, the
very well be supposed to have been ignorant of Ana- meaning probably is, not that they denied God to be
nias's dignity, notwithstanding he might know him  a spirit, or that there was any spirit in man, but, as
personally. It is alleged, indeed, that by his dress and  Josephus testifies, they denied, rgS 1vxrci  rev dta,Uovyv,
seat in the council, Paul might have known Ananias  the permanency of the soul after death, or, that any
to be the high-priest. But that does not seem pro- spirits existed in a state of separation from men's
bable; -because, having looked steadfastly on the  bodies. But the Pharisees confess both-Both the
council at his first coming in, he would, by such an  resurrection and the existence of angels and sepaexcuse, have exposed, himself to ridicule, if Ananias  rate spirits.
could have been known to be the high-priest, either   Verse 9. And there arose a great cry-A great
by his dress, or by his seat in the council."     clamour and quarrel, so that the edge of their zeal
Verses 6-8. But when Paul perceived —rvc de  6 began to turn from Paul against one another. Nor
HIavaoc, Paul knowving, in consequence of his being  could they go on to act against him, when they
personally acquainted with many whom he saw sit- could not agree among themselves, or prosecute
ting round; that one part of the council were Pha- him  for breaking the unity of the church, when
risees, and the other Sadducees, cried out, I am a  there was among them  so little of the unity of the
Pharisee, the son of a Pharietee —I am such both  Spirit. All the cry had been against Paul: but now
by birth and education, as also by my own free  there arose a great cry against one another; and
choice, having voluntarily attached myself to that so much did a fierce, furious spirit prevail among
sect: of the hope and resurrection of the dead I am  all orders of the Jews at this time, that every thing
called in question —Meaning, that he was brought was done, even respecting religion, with clamour,
before them as a criminal for preaching the resur- tumult, and noise. And the scribes of the Pharirection of Jesus from the dead, as a proof of the re- sees' part arose and strove —In the prisoner's desurrection of all the dead at the last day. Certainly  fence. Every sect contains both learned and unJhis was a principal part (though not the whole) learned: the former of which are usually the mouth
of the truth, since the chief thing which enraged  of the party; sayng. We find no evil in this snan
828                                                                 a




7'he Lord comforts Paul in a vision.   CHAPTER XXIII.           Some Jews purpose to kill Paul.
A. M. 4064.  10 ~[ And when there arose a great lem, so must thou bear witness also A. M. 4064.
dissension, the chief captain, fearing  at Rome.
Lest Paul should have been pulled in pieces of   12 s[ And when it was day, I certain of the
thel, commanded the soldiers to go down, and  Jews  banded  together, and  bound  themto take him by force from among them, and to, selves 1 under a curse, saying that they would
bring him into the castle.                      neither eat nor drink till they  had  killed
11 And In the night following the Lord stood  Paul.
by him, and  said, Be of good cheer, Paul:   13 And they were more than forty which had
for as thou hast testified of me in Jerusa-  made this conspiracy.
m Chap. xviii. 9; xxvii. 23, 24. —n Verses 21, 30; Chap. xxv. 3.  1 Or, with an oath of execration.
-And can see no reason for his being condemned  therefore he shall escape the Jews, the sea, and the
or detained; but if a spirit or an angel hath spoken  viper. He shall be brought safe through all interunto him-In the manner he represents, let us ac- vening obstacles, dangers, and distresses, that he
quiesce, and wait the event, and not fight against 1 may bear testimony to the Romans. How would'God-Which must end in our ruin. They allude to  the defenders of Peter's supremacy triumph, could
what Paul had affirmed in his speech from the  they find but half as much ascribed to him!
stairs, that Jesus, whom they knew to have been    Verses 12, 13. And when it was day, certain of
dead, was alive, and had appeared and spoken unto, the Jews-Being exceedingly provoked that Paul
him in his way to Damascus, and again in a vision. had been thus rescued from the council; bound
This they interpret of an angel or spirit appearing I themselves under a curse-Such execrable vows
to him; not allowing that the person whom they  were not uncommon among the Jews. And if they
had crucified was really risen from the dead.   were prevented from accomplishing what they had
Verses 10, 11. And when there arose a great dis- 1 vowed, it was an easy matter, as Dr. Lightfoot has
sension-Some of them urging that he ought to be  shown from the Talmud, to obtain absolution from
set at liberty!,while others eagerly insisted on his their rabbis; saying-Vowing; That they vould
condemnation; the chief captain, fearing —On be- neither eat nor drink till they had killed Paul-Ima
ing informed of their disorderly proceedings; lest precating the heaviest curses upon themselves, their
he should be pulled in pieces of them-Amidst the  souls, bodies, and families, if they did not kill him,
tumult; commanded a party of soldiers to go down —  and so speedily, that they would not eat or drink
From the garrison; to take him byforcefrom among  till they had done it. What a complication of wickthem-Out of that apartment in the temple where  edness is here! To design to kill an innocent man,
he had ordered them  to meet; and to bring himn  a good and useful man, a man that had done them
into the castle Antonia —" What must this heathen  no harm, but was willing and desirous to do them
have thought of the worshippers of JEHOVAH, when  all the good he could, was going in the way of Cain
he saw this assembly of chief priests, learned scribes, most manifestly, and showed them to be of their
and rulers -of Israel, forgetful of what became their father the devil, who was a murderer from the berank, profession, and sacred character; and carried  ginning. Yet, as if this had been a small matter, 1st,
away by such unbridled rage, in their religious con- They bound themselves to it in a most awful man —
tests, as the Roman senators and magistrates, or ner. To incline to do evil is bad, and to intend and
principal persons, would have been ashamed of, even  purpose to do it is worse; but to engage to do it, esin their eager competition for authority and pre- pecially in such a manner as these Jews here did, is
eminence?"-Scott. And the night following the  worst of all. It is entering into covenant with the
Lord stood by him-Appeared to him in a vision; devil; it is swearing allegiance to the prince of
And said, Be of good cheer, Paul-As he laboured  darkness; it is bidding defiance to a holy and just
under singular distresses and persecutions, so he  God. 2d, They bound one another to it, even more
was favoured with extraordinary assurances of the  than forty of them, and thus did all they could, not
divine assistance. For as thou hast testified of me only to secure the damnation of their own souls, but
in Jerusalem-And all the malice of the Jews has of the souls of all them whom they drew into the
not prevented thee from faithfully discharging thy  association. 3d, They showed a great contempt of
commission; so must thou bear witness also at the providence of God, and a presumption upon it.
Rome-Thus God now, in due time, confirms what in that they bound themselves to do a thing, and
Paul had before purposed in spirit, chap. xix. 21. that so dreadfully wicked, within so short a space of
Another declaration to the same effect is made by  time as they could continue fasting; without any
an angel of God, chap. xxvii. 23; particular pro- proviso or reserve for the disposal of an overruling
mises being usually given when all things appear providence; without saying, or thinking, " If the
dark and desperate. For difficulties and dangers  Lord will."  But, indeed, with what face could they
are nothing in the eyes of God; all hinderances only  insert a proviso for the permission of God's prcrvifurther his work; and a promise of what is afar off, dence, when they knew what they were about to do
implies all that necessarily lies between. Paul shall was directly contrary to the prohibitions of his word?
testifr at Rome; therefore he shall come to Rome; 4th, They showed a great contempt of their own
a8~~~~~~~~~ ~~~~829




The Jeiws' lying in wait for Paul      THE ACTS.           is mnade knoivn to the chief captain.
A. M. 4064. 14 And they came to the chief asked him, What is that thou hast to A. M. 4064
A. D). 60.                                                                         A. D. 60..-   -. priests and elders, and said, We have  tell me?                            A. D. 60.
bound ourselves under a great curse, that we   20 And he said,  o The Jews have agreed to
will eat nothing until we have slain Paul.    desire thee, that thou wouldest bring down Paul
15 Now therefore ye with the council signify  to-morrow into the council, as though they would
to the chief captain, that he bring him  down  inquire somewhat of him more perfectly.
unto you to-morrow, as though ye would in-  21 But do not thou yield unto them: for
quire something more perfectly concerning him: there lie in wait for him  of them  more than
and we, or ever he come near, are ready to kill forty men, which have bound themselves with
him.                                           an oath, that they will neither eat nor drink
16 And when Paul's sister's son heard of  till they have killed him: and now are they
their lying in wait, he n went and entered into  ready, looking for a promise from thee.
the castle, and told Paul.                      22 So the chief captain then let the young
17 Then Paul called one of the centurions man depart, and charged him, See thou tell
unto him, and said, Bring this young man  no man that thou hast showed these things to
unto the chief captain; for he hath a certain  me.
thing to tell him.                              23 ~ And he called unto him two centurions,
IS So he took him, and brought him to the  saying, Make ready two hundred soldiers to go
chief captain, and said, Paul the prisoner call- to Cesarea, and horsemen threescore and ten,
ed me unto him, and prayed me to bring this and spearmen two hundred, at the third hour
young man unto thee, who hath something to of the night;
say unto thee.                                  24 And provide them beasts, that they may
19 Then the chief captain took him  by the set Paul on, and bring him safe unto Felix the
hand, and went with him aside privately, and  governor.
u 2 Sam. xvii. 17.                               OVerse 12.
souls and bodies; of their souls, in imprecating a renewed the same design themselves. See chap.
curse upon them if they did not proceed in this des- xxv. 2, 3.
perate enterprise; thus throwing themselves upon   Verses 16-22. When Paul's sister's son heard,
a most woful dilemma! for God certainly meets &c. —How privately soever this business was conthem with his curse if they proceed in their design, trived, the providence of God so ordered it, that, for
and they desire he would if they do not! and of the deliverance of his faithful servant from this intheir own bodies too, (for wilful sinners are the de- human and bloody conspiracy, it came to the ears
stroyers of both,) in tying themselves up from the of Paul's nephew; who went and entered into the
necessary supports of life till they had accomplished  castle-Where, as has been before observed, Paul
a thing, which they could never lawfully, and per- now lay confined; and told him the whole matter.
haps not possibly, accomplish.                 Thesn Paul called one of the centurions —Who comVerses 14, 15. And they came to the chief priests  manded part of the cohort under the tribune; and
and elders-Who were of the sect of the Sadducees, said, Bring this young mnan unto the chief captainand Paul's greatest enemies, telling them what they  Thus we see that Paul, though he had an express prohad done; and desiring them to ask the chief cap- mise of it from Christ, did not neglect any proper
tain to bring Paul down to the council on the mor- means of safety. The chief captain took him by the
r'ow, as if they wished to inquire something more hanzd-Inamild,condescendingway; and went aside
perfectly concerning him, and wve, (said they,) or privately-Where none could overhear them speakever he come near, are ready to kill higm-And we  ing; and asked what he had to tell him-Lysias
will manage the attack in such a manner, that you  seems to have conducted this whole affair with great
shall not appear at all concerned in it; nor have any  integrity, humanity, and prudence. So the chief
alarm about the matter, till you hear that he is ac- captain-Having received the information which
tually dead. Josephus mentions a case not much  the young man had to give; let him depart, chargunlike this, of some that bound themselves with an ing him to tell no man what things they were that
oath to kill Herod; in which they gloried as a laud- he had communicated.
able intention, because he had violated the ancient   Verses 23-30. And he called two centurions —In
customs of their nation. It is no wonder, therefore, whom he could particularly confide; saying, Make
that these Jews should make no scruple of acquaint- ready two hundred soldiers-Thas the chief captain
ing the chief priests and elders with their conspiracy prudently sends Paul away to Cesarea by night, unagainst the life of Paul; who, indeed, were so far I der a strong guard, to the governor Felix. Provide
from blaming them for it, that not long after they  themn beasts —If a change should be necessary; to
830                                                             a




Paul is sent to Cesarea,              CHAPTER XXIV.                    and brought before Felix.
A. M. 4064.  25 And he wrote a letter after this  sers also, to say before thee what they A. M. 1064
A. D. 60.                                                                               A. D. 60.
manner:                                had against him.  Farewell.
26 Claudius Lysias, unto the most excellent   31 Then the soldiers, as it was commanded
governor Felix, sendeth greeting.                them, took Paul, and brought him by night to
27 P This man was taken of the Jews, and  Antipatris.
should have been killed of them: then came I   32 On the morrow they left the horsemen to
with an army, and rescued him, having under- go with him, and returned to the castle:
stood that he was a Roman.  33 Who, when they came to Cesarea, and de28 q And when I would have known the  livered the epistle to the governor, presented
cause wherefore they accused him, I brought Paul also before him.
him forth into their council;                     34 And when the governor had read the
29 Whom I perceived to be accused   of ques- letter, he asked of what province he was.
tions of their law, S but to have nothing laid  And when he understood that he was of X Cito his charge worthy of death, or of bonds.    lii;
30 And t when it was told me how that the   35 y I will hear thee, said he, when thine acJews laid wait for the man, I sent straightway  cusers are also come. And he commanded him
to thee, and u gave commandment to his accu-  to be kept in Z Herod's judgment-hall.
P Chap. xxi. 33; xxiv. 7.  q Chap. xxii. 30.-  r Chap. xviii. u Chap. xxi. 8; xxv. 6.-x Chap. xxi. 39.-Y  Chap. xxiv. 1,
15; xxv. 19. —s Chap. xxvi. 31.  t Verse 20.          10; xxv. 16.-z Matt. xxvii. 2'7.
set Paul on-So we read of his riding once, but not   Verses 31-35. Then the soldiers brought him by
by choice. And he wrote a letter, &c.r-To Felix  night to Antipatris —But not the same night they
on the occasion; which may be considered as a spe- set out; for Antipatris was about thirty-eight of our
cimen of the Roman method of writing letters, and  miles north-west of Jerusalem. Herod the Great reis certainly a model of brevity, simplicity, and per- built it, and gave it this name, in honour of his father
spicuity.  This nan was taken of the Jews-Was Antipater. Cesareawas near seventy miles from Jeseized by a multitude of them, who made a sudden  rusalem, about thirty from Antipatris. He commandinsurrection on his account. Then came I with an  ed him to be kept in Herod's judgment-hall-Or prearnmy-With a party of soldiers, and rescued him  torium. This was a palace and a court, built by
from their furious assault; having understood that Herod the Great, when he rebuilt and beautified
he was a Roman-True; but not before he rescued  Cesarea.  Probably some tower belonging to it
him. He here uses art.                           might be used as a kind of state prison
CHAPTER XXIV.
1,) The high-priest and elders, with Tertullus their orator, come to Cesarea, and accuse Paul before Felix of sedition, heresy,
and profanation of the temple, 1-9. (2,) Paul clears himself of their charges, and defends his behaviour and doctrine,
10-21. (3,) Felix defers the decision, and gives Paul more liberty than before, 22, 23; trembles at his discourse concerning Christ, righteousness, temperance, and the future judgment, 24,'25; but, receiving no bribe for his freedom, leaves
him a prisoner to please the Jews, 26, 27.
A. 4064. AND after a five days, b Ananias the  who informed the governor against A. M. 4064.
high-priest descended with the el- Paul.
4ers, and with a certain orator named Tertullus,   2 And when he was called forth, Tertullus
a Chap. xxi. 27.                            b Chap. xxiii. 2, 30, 35; xxv. 2.
NOTES ON CHAPTER XXIV.                 named Tertullus —Whose business it was to open
Verse 1. After fJive days, Ananias-Who would  the cause, and to harangue the governor in the most'pare no trouble on the occasion; descentded-To  agreeable manner that he could; who-That is, all
Cesarea, seventy miles from Jerusalem; with several who, as the word olrtver implies, not referring to
of the elders-Members of the sanhedrim. It seems  Tertullus only, but to the high-priest and elders
the commander of the horsemen, who brought Paul also; informed the governor against Paul-Adto Cesarea, was ordered, on his return, to inform the  vanced a general accusation -against him, on which
high-priest and elders at Jerusalem of the day which  they desired to be more particularly heard.
the governor should fix for hearing their accusation,   Verses 2, 3. And wohen he-Paul; was calledforth
and for trying the prisoner. With a certain orator -To hear the charge preferred against him, and
a                                                               831




Paul is accused                          THE ACTS.                                by Tertullus.
A. M. 4064. began to accuse him, saying, Seeing   6 d Who also hath gone about to A. M. 4064.
A.D. 60.                                                                               AD. 60.
that by thee we enjoy great quiet- profane the temple: whom we took,
ness, and that very worthy deeds are done unto  and  would e have judged according to our
this nation by thy providence,                  law:
3 We accept it always, and in all places,   7 f But the chief captain Lysias came upon
1mo)st noble Felix, with all thankfulness.       u-s, and with great violence took him away out
4 Notwithstanding, that I be not further te- of our hands,
dious unto thee, I pray thee that thou wouldest   8 g Commanding his accusers to come unto
]ear us of thy clemency a few words.             thee: by examining of whom, thyself mayest
5 c For we have found this man a pestilent take knowledge of all these things whereof we
fellow, and a mover of sedition among all the  accuse him.
Jews throughout the world, and a ringleader   9 And the Jews also assented, saying that
of the sect of the Nazarenes:                   these things were so.
c Luke xxiii. 2; Chap. vi. 13; xvi. 20; xvii. 6; xxi. 28; 1 Pet. d Chapter xxi. 28. —e John xviii. 31.-f Chapter xxi. 33
ii. 12, 15.                                   g Chap. xxiii. 30.
make his defence; Tertzllus began to accuse him-  that Felix was such a governor, it would have been
In an oration, almost every word of which was just that they should have thus accepted his good
false; the accusation of Paul;.the encomium on the  offices, with all thankfulness. The benefits which
government of Felix; and the declaration of a lawful we enjoy by government, especially when adminisintention in what they had done and attempted. tered by wise and good governors, is what we ought
Seeing that by thee uwe enjoy great quietness-Thus  to be thankful for both to God and man; this is part
this orator, to induce the governor to give counte- of the honour due to magistrates, to acknowledge the
nance to their cause, and to punish Paul as the dis- quietness we enjoy under their protection, and the
turber of the public peace, compliments him on the  worthy deeds done by their prudence.
wisdom and vigour of his administration; but in so    Verses 4-9. Notwithstanding, that I be not farther
doing he is guilty of using the most barefaced flat- tedious —Iva de j7t ert 7-rwetov ce Ey/corTo, that Imay not
tery; for although Felix had repressed the Sicarii, trouble thee any further, by trespassing either on
and other robbers, he was himself a great oppressor thy patience or modesty. The eloquence of Terof the nation, by the cruelty and injustice of his ad- tullus was as bad as his cause; a lame introduction,
ministration, all historians agreeing, that he was a a lame transition, and a lamle conclusion! Did not
man of so bad a character, that his government was  God confound the orator's language?  I pray that
a plague to all the provinces over which he presided. thou wouldest hear-What we have to offer; of thy
And as for Judea, its state under him was so far from  clemency-With thy usual candour and well-known
being what Tertullus here represents, that Josephus  goodness. For we have found this man a pestilent
(besides what he says of the barbarous and coward- fellow —Or rather, a pestilence, or plague, as;oqUoc
ly assassination of Jonathan the high-priest by his signifies; a man infecting others with pernicious
means) declares, that the Jews accused him before  principles, and spreading mischief wherever he
Nero of insufferable oppressions, and had certainly comes; and a mover of sedition among all the Jewus
ruined him if his brother Pallas had not interposed  -Rendering them disaffected to the government,
in his favour. (Antiq., xx. 8.) And that very worthy  and exciting them to rise in rebellion against it; and
aeeds-Greek,  Karopyw/arov ytvo,uevov, illustrious  a ringleader of the sect of the Nazarenes-A term
deeds; are done unto this nation-The whole Jew- of reproach, which, it seems, was given to the disciish nation; by thy providence-The continual care  ples of Christ even at that early period.  Who also
and vigilance of thy prudent administration. See  hath gone about to profane the temple-By bringing
here, reader; 1st, The unhappiness of great men  heathen into it. "Tertullus artfully mentions this,
who have their services magnified beyond measure, as the most express fact he had to charge upon him,
and are seldom  or never faithfully told of their as he knew that the Romans allowed the Jews a
faults; in consequence of which they are encouraged  power of executing, even without forms of law, any
and hardened in evil. 2d, The policy of bad men; person who should be found in such an act of prowho flatter princes in what they do amiss, to draw  fanation; and he seems to have intended to make a
them  in to act still worse. The bishops of Rome  merit of their moderation, that they intended, ne-,btained their:exorbitant power, and have been as- vertheless, fairly to have tried him, and not to have
sisted:in persecuting the servants of Christ, by flat- destroyed him  on the spot, as Lysias had justly
tering and caressing usurpers and tyrants, and  charged them with attempting to do. And it is obmaking themi such tools of their malice, as the high- servable, that Tertullus nowhere expressly avows so
priest, by his compliments, designed to make Felix  much as a design to have put Paul to death, though
here! Weacceptit always,and inallplaces-Every- it was undoubtedly intended."-Doddridge. Thus,
where and at all times we embrace it; most noble after a fawning preface, Tertullus prefers charges
Felix with all thankfulness-If it had been true, against Paul. for which there was not the shadow of
83"                                                                a




Paul clears himself of               CHAPTER XXIV.                thefalse charges of Tertullus..................................................... _  -...................................................
A. r. 4064.  10 ~T Then  Paul, after that the   13 Neither can they prove the things A. M. 4064.
A. 1D. 60. *                                                                           A. D. 60.
____-  governor had beckoned unto him   whereof they now accuse me.
to speak, answered, Forasmuch as I know that   14 But this I confess unto thee, that after k the
thou hast been of many years a judge unto this way which they call heresy, so worship I the
nation, I do the more cheerfully answer for my- I God of my fathers, believing all things which
self:                                            are written in m the law and in the prophets:
11 Because that thou  mayest understand,   15 And- nhave hope toward God, which they
that there are yet but twelve days since I themselves also allow, 0that there shall be a
went up to Jerusalem h for to worship.           resurrection of the dead, both of the just and
12 iAnd they neither found me in the tem- unjust.
ple disputing with any man, neither raising up   16 And P herein do I exercise myself, to have
the people, neither in. the synagogues, nor in  always a conscience void of offence toward
the city:'                     God, and toward men.
* A. D. 53, Felix made procurator over Judea.-.t Verse 17;   12 Tim. i. 3. — m Chap. xxvi. 22; xxviii. 23. —-n Chap. xxiii.
Chap. xxi. 26.-' Chap. xxv. 8; xxviii. 17.  k Amos viii. 14; 6; xxvi. 6, 7; xxviii. 20.  o Daniel xii. 2; John v. 28, 29.
Chap ix. 2.                                     P Chap. xxiii. 1.
a foundation, except that he was a leading person  dence of such practices, verses 11-13. As to the
among the Nazarenes, or Christians. For that he had  second, he confesses himself to be a Christian; but
moved the Jews to sedition against the government, maintains this to be a religion perfectly agreeable to
or that he went about to profane the temple, was ut- the law and the prophets, and therefore deserving a
terly false; (see chap. xxi. 28;) and so it was also, fair reception, verses 14-16. And as for profaning
thatthey tookhim tojudge him accordingto theirlaw; the temple, he observes, that he behaved there in a
for they took him by violence, and drew him out of most peaceful and regular manner, so that his innothe temple, and went about to kill him without any  cence had been manifest even before the sanhedrim,
judicial process. In short, the whole accusation, to- where the authors of the tumult did not dareto appear
gether with the circumstances by which the orator against him.
aggreava.ted it, were all mere fictions, of which he    Verses 14-16. But-As to what they have alleged
offere: no proof whatever, only that (verse 9) the  against me with regard to the Nazarenes; this I
Jews-Namely, the high-priest and the elders; as- confess unto thee —And am not ashamed publicly to
sented, saying that these things were so.        avow it in the presence of the greatest personages
Verses 10-13. Then Paul —Having heard with  upon earth; that after the way which they calt
patient silence all the false charges preferred against alpecrv, a sect; (so the same word is properly renderhim, after the governor had given him a sign to  ed, verse 5;) so worship I the God of my fathersspeak, answered in a speech widely different from  And am authorized by our sacred writings so to do;
that of Tertullus, true, modest, solid, and unaffected; believing all things which are written in the law
fo)rasnmuch as I know, &c.-Paul would not intro- and in the prophets-On which every part of the
duce his speech by flattering Felix with notorious religion which I profess is founded, and which I
untruths, as the Jewish orator had done, or by pay- should not either understand or believe if I worshiping him any fulsome compliment; yet he addresses ped or served the God of my fathers any other
him very respectfully, and with such a degree of ease  way, or did not believe in and receive Jesus Christ
and freedom as manifested his confidence that the  as the true Messiah, to whom both the law and the
governor would do him justice; that thou hast been  prophets bear witness. And have hope toward God,
of many (of several) years a judge of this nation —  which they themselves also allow-All the Pharisees
And so not unacquainted with our religious rites and  allowed it; that there shall be a resurrection of the
customs, or with the affairs of the Christians, and  dead, both of the just and unjust-In a public court,
temper of the Jews, my accusers, and consequently  this was peculiarly proper to be observed. The
more capable of understanding and deciding a cause  pious Jews expected a resurrection, as Paul did, on
of this nature. There was no flattery in this; it the foundation of the promises of God, delivered by
was a plain fact; he had governed Judea six or seven  Moses and the prophets. This was a very proper
years; I do the more cheerfully answer for vtyself-  defence before a Roman magistrate, who, by the
And it may be observed, his answer exactly corres- laws of the empire, was bound to allow every man
ponds with the three articles of Tertullus's charge, se- to worship God according to the religion of his
dition, heresy, andprofanationofthetemple. Asto the  country. And herein —Ev rrow, on this account, befirst, he suggests that he had not been long enough  cause I believe all things written in the law and the
at Jerusalem to form a party, and attempt an insur- prophets, and expect a future resurrection and an
rection; (for it was but twelve days since he went eternal state; I exercise myself-And make it the
up thither, five of which he had been at Cesarea, continual care and study of my life; to have always
one or two were spent in his, journey thither, and  a conscience void of offence toward God, and toward
most of the rest he had been confined at Jerusalem;) man —That so, whatever accusations are brough
and he challenges them to produce, in fact, any evi- against me, my own heart may not condemn me
VOL. I.           ( 53 )                                           833                a




Patul vindicates himself against         THE ACTS.                the false charges of Tertuilus.
A. M. 4064.  17 Now, after many years, q I came  standing among them, t Touching the A. M. 4064
A. D. 60.                                                                              A. D. 60.
to bring alms to my nation, and offer- resurrection of the dead I am called in
ings.                                            question by you this day.
18 rWhereupon certain Jews from Asia found   22 ~T And when  Felix heard these things,
me purified in the temple, neither with multi- having more perfect knowledge of that way, he
tude, nor with tumult:                           deferred them, and said, When uLysias the
19 ~ Who ought to have been here before thee, chief captain shall come down, I will know the
and object, if they had aught against nie.       uttermost of your matter.
20 Or else let these same here say, if they   23 And he commanded a centurion to keep
have found any evil-doing in me, while I stood  Paul, and to let him  have liberty, and X that
before the council,                             he should forbid none of his acquaintance to
21 Except it be for this one voice, that I cried, minister, or come unto him.
q Ch. xi. 29, 30; xx. 16; Rom. xv. 25; 2 Cor. viii. 4; Gal.    s Chap. xxiii. 30; xxv. 16. —t Chap. xxiii. 6; xxviii. 20.
ii. 10.-r Chap. xxi. 26, 27; xxvi. 21.          u Verse 7.  x Chap. xxvii. 3; xxviii. 16.
but I may always find internal support amidst all there were any which could justify their laying viothe external injuries I may receive from mankind.   lent hands upon me. These, however, were now
Verses 17-21. Now after many years, &c.-They  absent, probably because they knew they could not
have represented me as a profane and lawless per- make good their charge against him, and were conson, as if I had thrown contempt upon religion, and  scions of having injured him by their accusation;
done them a great deal of wrong; but so far have I and doubtless Felix so understood it. As for the
been from doing any thing to injure the Jews, to  other Jews, they could only testify on the report of
whom by birth I belong, or from attempting to pro- others, or give hear-say evidence, which could not
fane the temple, as these my enemies falsely pre- be sufficient in any cause or court. Or else let these
tend, that I have given many public and important same here say —Paul is willing to allow the validity
proofs of my particular regard for the good of my  of the testimony of the Jews present, about such
country, and of the veneration that I have for all things as they themselves had been eye or ear witthat is sacred. Accordingly, after several years-  nesses of, namely, of what had passed in the council
Which I had spent in other parts; I came to bring  when Paul was brought before it; if they have found
alms to the poor of my nation-Which I had been  any evil-doing in mne-Any crime committed by me,
collecting for them in the Gentile provinces where  or any thing done or said, for which I merit punishI had any interest; and offerings-To God, which  ment. E.xcept it befor this one voice-As if he had
I proposed to make by assisting some Nazarites to  said, Let them object, if they can, any other fault;
discharge their vow, according to the law; where- that I cried, standing among them, Touchinzg the
upon-At the very time when I was thus employed; resurrection of the dead I am called in questionzcertain Jews from Asia —Who raised the first out- Which, nevertheless, was the real truth. And, if my
cry against me; found mne purified in the temple-  affirming it be a fault for which I must suffer,  acThat is, performiing such things as the law required, knowledge it, and there needs no other proof. But
and in which thelegal purification of Nazarites con- as that was one of the great articles of the national
sisted; neither with mtultitude-Attenlding me; zor faitl, he could not be blamed, either for maintain-,with tumult-Made by me; the multitude being of  ing it, or for asserting that God had given a proof of
their own gathering together, and the tumult, if any, it, in the resurrection of Jesus from the dead.
being made by themselves. So that there was no    Verses 22, 23. When Felix heard these thingscolour for the charge brought against him, but evi- Namely, the orator's accusation and the prisoner's
dence sufficient against it. And it was very unrea- defence; having moreperfect knowledge of that way
sonable and hard, 1st, To accuse him as an enemy  — ApIte-epov etl&of'a wept 7/re od, having known more
to their nation, when, after long absence from Jeru- perfectly the things concerning the way, namely, the
salem, he came to bring alms to it, money which he  way of worship, mentioned by Paul, (verse 14,) or
had collected among his friends for the relief of the  a more perfect knowledge of Jesus and his disciples
poor at Jerusalem; and, 2d, To accuse him of hav- than had been given him by the high-priest, the eling profaned the temple, when he brought offerings ders, and their orator; and knowing it not to be so
to the temple, and was found purifying himself  mischievous a thing as these accusers suggested; he
therein, according to the law, and that in a very quiet deferred them —This seems to be that interpretation
and orderly manner. And as to what was, perhaps, of the clause which best accords with the original.
suggested to Felix, that he had brought Greeks into  Beza, Grotius, and many others, however, take the
the temple contrary to their law, he challenges them  meaning of the clause to be, that Felix "would take
to prove it. Those Jews of Asia, says he, who were  an opportunity of being more particularly informed
the causes of all the tumult, confusion, and violent of this sect, and of its aspect on the public tranquilproceedings, ought to have been here before thee-  lity; and that when Lysias should come down and
As being the only proper witnesses of the facts, if  give him an account of what he had observed con
834                                            (53* )




While Paul reasoned,                  CHAPTER XXIV.                              Felix trembled.
M. 4064.  24 ~T And after certain days, when   25 And as he reasoned of righteous- A. RM. 4064.
A. D. 60.                                                                                A. D. 60.. D. 60  Felix  came  with  his  wife  Dru- ness, temperance, and judgment to 
silla, which was a Jewess,  he sent for Paul, come, Felix trembled, and answered, Go thy
and  heard  him   concerning  the  faith  in  way for this time; when I have a convenient
Christ.                                          season, I will call for thee.
cerning it, as well as of the circumstances attending  and his lady had greatly trespassed in their marPaul's apprehension, &c., he would determine the  riage; and of a judgment to come-At which the
affair." " But it seems to me evident," says Dr. Whit- highest personages should appear, and stand upon
by, " that the original words cannot admit of this ex- equal terms with others, before that righteous tribuplication, namely, that Felix deferred them that he  nal; and at which the great and small should answer
might have a more exact knowledge of Christianity; to God for their actions; the only effectual way this
but that, having his residence at Cesarcea, where  of preaching Christ to an unjust and lewd judge,
Cornelius the centurion and his friends were con- such as Felix was. For of him the Roman  histoverted, where Philip the evangelist dwelt, and where  rian, Tacitus, relates, " Per omnem secvitiam et libithere were many disciples, (chap. xxi. 8, 16,) he had  dinem jus regium servili ingenio exercuit;," he practhus become acquaintfed with the way of Christian- tised all cruelty and lust in his governmenzt; and
ity."  But though Felix did not find any crime  from what is said above, it appears that Drusilla,
proved against Paul, yet he did not acquit him, be- though a Jewess, was not less wicked, transgressing,
cause he was afraid of displeasing the Jews. Being, as Josephus observes, -ra'raCpta vo/t/La, the law;s of
however, fully convinced (as it is evident he was) her country, namely, in marrying a heathen; and
of his innocence, he ordered that he should not be  the laws of God, in forsaking her own husband'and
confined too closely; but that his acquaintance  living in adultery with Felix. To persons so unlshould be allowed to visit him, or minister unto him; just, lewd, and otherwise wicked, Paul very propera liberty which we may be sure the brethren of Ce- ly discoursed on the virtues here mentioned, against
sareamade good use of during his long imprisonment which they had both so highly offended; for he
in that city.                                    knew that it would be to little purpose to address
Verses 24, 25. After certain days —After Paul had  them on other subjects of Christianity, such as those
beenkept afew days in this gentle confinement at Cesa-  of redemption and salvation through Christ, till they
rea, Felix, who had been absent a short time, came thi- forsook these sins. And it was with equal propriety
ther again; oith his wife Drusilla, who was a Jewess that he discoursed of ajudgment to come, where Fe-We learn from Josephus, that she was the daughter lix could not hope to escape unpunished, as here he
of Herod Agrippa, and the sisterofthatAgrippa who is did. And it is no wonder that Felix trembled, or
mentioned chap. xxv. 13. Shehadbeen marriedto Az- was terrified, as,e/o6ogr 7cvo/zevoc signifies. How hap —
izus, king of Emessa; but Felix, struck with her great py would it have been for him had he yielded to the
beauty, by means of a wicked Jew, named Simon, convictions now produced in his conscience, and
who professed himself a magician, persuaded her to  been careful to pursue the views opening upon his
abandon her husband and marry him; which she  mind! But, like thousands, he deferred the considid, though Azizus had but a little before submitted  deration of these things to a mzore convenient seato circumcision, and so embraced Judaism, as the  son; a season which, alas! never came. For though
condition required in order to his marrying her. It he heard again, he trembled and was terrified no
appears from Josephus, (Antiq., lib. xx. cap. 7,) that more. Nor did he forsake his bad practices, but
she was afterward, with a son she had by Felix, con- continued in them as long as his government lasted.
sumed in a terrible eruption of mount Vesuvius. He In the mean time, we do not find that Drusilla,
sent for Paul, &c. —Doubtless, Paul's trial had oc- though a Jewess, was thus alarmed. She had been
casioned much discourse in Cesarea, and this, it used to hear of a future judgment; perhaps, too, she
seems, had excited a desire in Drusilla to see and  trusted to being a daughter of Abraham, or to the
hear that extraordinary man; and, to gratify her cu- expiations of the law, and so was proof against the
riosity as well as his own, and to learn from Paul's  convictions which seized on her husband, though a
own mouth what were the principles of his religion, heathen. Let this teach us to guard against all such
Felix sent for him; and heard him cozncerning the false dependances as tend to elude those convictions
faith in Christ-That is, heard him declare what the  that might otherwise be produced in us by the faithChristians believed concerning Jesus; namely, that ful preaching of the word of God. Let us stop our
he was the Christ, or Messiah, long expected by the  ears against those messengers of Satan, who appear
Jews; and that he was proved to be the Christ, by  as angels of light, who would teach us to reconcile
God's raising him from the dead. Moreover, being  the hope of salvation with a corrupt heart or an unwell acquainted with the character and actions of holy life.  Go thyv.ay for this time —O how will
his illustrious hearers, the apostle introduced other every damned soul one day lament his having neg —
articles of the Christian religion, well suited to their lected such a time as this! TWhez IThave a conrzeparticuTar case; he reasoned of righteousnesss-That n ient season —Or. Iwill take somefuture opportuniqty,
is, chiefly of justice and mercy toward men; virtues  as Dr. Doddridgce renders salpov /-eT2aabav; to call
peculiarly necessary in a ruler; of temperance —Of for thee. " He thought it did notbecome the dignity
sobriety, continence, chastity, against which Felix i of a judge on the bench to receive even such obliqu,
a                                                                835




Paul is accused before Festus,            THE ACTS.                        by the Jews at Cesarea.
A. M. 4064.  26 ~ He hoped also that Y money   27 But after two years Porcius Fes- A. M. 4064.
A. D. 60.                                                                                 A.D. 60.
should have been given him of Paul, tus came into Felix's room: and Fethat he might loose him: wherefore he sent for lix, z willing to show the Jews a pleasure, left
him the oftener, and communed with him.           Paul bound.
Y Exod. xxiii. 8.                       z Exod. xxiii. 2; Chap. xii. 3; xxv. 9, 14.
admonitions and reproofs from a prisoner, and there- pressive administration, furnished the Jews with
fore might really intend to give him a fuller audience  abundant matter of accusation against him; to show
in private. Paul must, no doubt, discern those marks  them a pleasure-That is, to ingratiate himself with
of confusion that would be so apparent in his coun- them, and prevent them from pursuing him  with
tenance, which would give him some hopes of suc- their complaints; left Paul bolud —Though he was,
ceeding in this important attempt for such a conver- in his own conscience, not only persuaded of his insion, and, consequently, would give him spirit when  nocence, but of the worth of his character. Thus
he resumed the discourse. This must naturally in- the men of the world, to gratify one another, stretch
crease in Felix a conviction of his innocence, and  forth their hands to the things of God! Yet the
esteem for his virtues; yet, in spite of all, he was so  wisdom of Felix did not profit him, did not satisfy
far from reforming his life in general, that he would  the Jews at all. Their accusations followed him to
not do justice to Paul; however, the conviction might Rome, and would have utterly ruined him, had not
perhaps prevail so far, as to engage him to persist in  the interest of his brother Pallas prevailed to have
his resolution of not delivering him  to the Jews. obtained his pardon from Nero. "How much more
fHow affecting an instance and illustration of the  effectually would he have consulted the peace of his
treachery of the human heart!"                   own mind, and, on the whole, his temporal interest,
Verses 26, 27. He hoped also-A vain and evil if he had reformed his life on Paul's admonition,
hope! So, when he heard, his eye was not single; and cultivated those serious impressions which were
no marvel then that he profited nothing by all Paul's  once so strongly made upon his conscience. It was
discourses; that money would be given him  by  during the two years of Paul's imprisonment here
Paul-Or by thQ Chrigtians, folr the liharty of     tlt thaose  aontAntiona atato   batwoern the Jawsa nd
able a minister: and, waiting for this, unhappy Felix  Gentiles, ag to their respective rites in Cesarea,
fell short of the treasure of the gospel. But after  which, after many tumults and slaughters of the
two years-After Paul had been two years a prisoner Jews, were inflamed rather than appeased by the
at Cesarea; Porcius Festus came into Felix's room  hearing at Rome, and did a great deal toward exas-Succeeded him  in the government of that pro- perating the Jewish nation to that war which ended
vince; and Felix-Knowing that he had, by his op- in its utter ruin."-Doddridge.
CHAPTER XXV.
(1,) Paul is again accused by the Jews, before Pestus the new governor, 1-7. (2,) He vindicates himself; and, to prevent
the removing the cause to Jerusalem, appeals to Nero, the Roman emperor, 8-12. (3,) Festus relates the case to King
Agrippa, who desires to hear Paul's own account of it, 13-23. (4,) Festus presents Paul before Agrippa, Bernice, 4c.,
and represents him as one who had done nothing worthy of death or bonds, and leaves him to answer for himself, 23-27.
A. M. 4066. NO'W  when Festus was come into IJews informed him against Paul, and A. M. 4066.
A.D. 62I                                                                                  A. 1). 62.
the province, after three days he  besought him,
ascended from Cesarea to Jerusalem.                3  And  desired  favour against him, that
2 a Then the high-priest and the chief of the  he would send for him  to Jerusalemn,  laya Chap. xxiv. 1; Verse 15.                          b Chap. xxiii. 12, 15.
NOTES ON CHAPTER XXV.                    i-c., informed him agairnst Paul —In so long a time
Verses 1-3. fWhen Festzus was cofme into the  their rage was nothing cooled: so much'louder a
province-And had taken possession of the govern- call had Paul to the Gentiles. And besought him —
ment; after three days he ascended from Cesarea  That he would not (as, it is probable, they pretended
— The usual residence of the Roman governors; to  Lysias and Felix had done) obstruct the course of
Jerusalem-The capital city; probably, both that public justice against one whom they knew to be so
he might gratify his curiosity in the sight of so ce- notorious an offender; and desired farvour against
lebrated a place, and also that he might there, as at him-Requested of him, as a peculiar favour; that
the fountain-head, inform himself of the present he would send for him to Jerusalem-To be judged
state of their public affairs.  Then the high-priest, there; laying wait, &c. —Sfecretly purposing to lay
836 




Paul vindicates his upright           CHAPTER XXV.                       conduct before Festus.
A.M. 4066. ing wait in the way to kill him. against Paul, which they could not A. M. 4066.
A. D. 62.                                                               yA. D. 62.
4 But Festus answered, that Paul prove;
should be kept at Cesarea, and that he him-   8  [ While he answered for himself e Neither
self would depart shortly thither.              against the law of the Jews, neither against the
5 Let them  therefore, said he, which among  temple, nor yet against Cesar, have I offended
you are able, go down with me, and accuse this any thing at all.
man, c if there be any wickedness in him.        9 But Festus, f willing to do the Jews a plea6 And when he had tarried among them  sure, answered Paul, and said, g Wilt thou go
more than ten days, he went down unto Ce- up to Jerusalem, and there be judged of these
sarea; and the next day sitting on the judg- things before me?
ment-seat, commanded Paul to be brought.         10 Then said Paul, I stand at Cesar's judg7 And when he was come, the Jews which  ment-seat, where I ought to be judged: to the
came down from Jerusalem  stood round about, Jews have I done no wrong, as thou very well
d and  laid  many  and  grievous complaints  knowest.
c Chap. xviii. 14; Verse 18.-'1 Or, as some copies read, no Chapter xxiv. 5, 13.-e Chapter vi. 13; xxiv. 12; xxviii. 17,
more than eight or ten days.- d Mark xv. 3; Luke xxiii. 2, 10; f Chap. xxiv. 27.-    Verse 20.
an ambush of desperate wretches for him, who they  make his appearance.  And the Jews, standing
knew~would readily undertake to intercept and kill round about-An expression which intimates that
him, by the way. " The high-priests, about this time, there were many of them; laid many and grievous
were, according to the account Josephus gives of complaints against Paul —Doubtless like those
them, such monsters of rapine, tyranny, and cruelty, which Tertullus had formerly advanced before Fethat it is not to be wondered such a design should  lix; which they could not prove-By proper withave been favoured by him who now bore the office. nesses. When many accusations against any one
Josephus also mentions a great number of assassins are heaped, frequently not one of them is true
at this time, called sicarii, or poniarders, from the  While he answered, Neither against the law of the
weapons they carried, by whom many innocent per- Jews, &c.- I openly deny their charge in every
sons were murdered."                            branch of it, and challenge them to make it out by
Verses 4, 5. But Festus-Knowing their design; proper evidence in any instance, or in any degree.
answered, that Paul should be kept at Cesareca-   To a general charge a general answer was sufficient.
So Festus's care to preserve the imperial privileges    Verses 9-12. But Festus, willing to do the Jews
was the means of preserving Paul's life! By what apleasure-To ingratiate himself with them by a
invisible springs does God govern the world! With  popular action, at the beginning of his government;
what silence, and yet with what wisdom and energy! to gratify the prosecutors rather than the prisoner,
Nevertheless, Festus was willing to do them the jus- as far as he could go with safety against one that
tice of hearing what they had to say against Paul, was a citizen of Rome; answered Paul, Wilt thou
if they would go down with him to Cesarea, and  go up to Jerusalem  and there be judged?-Festus
appear against him there. Let therm, said he, which  could have ordered this without asking Paul. But
among you are able-Who are best able to under- God secretly overruled the whole, that he might
take the journey, and to manage the cause; go  have an occasion of appealing to Rome. In sufferdown with me, and accuse this man-In my hear- ing times the prudence of the Lord's people is tried
ing: or, let those go and give in their evidence that as well as their patience. Being sent forth as sheep
are competent witnesses, and are able to prove any  in the midst of wolves, they have need to be wise
thing criminal upon him; if there be any wicked- as serpents.  Then said Paul —Apprehensive of
ness in hign-For which he ought to be punished  the attempt which might be made upon his life in
according to the Roman laws. So he does not pass his journey, or in the city itself; I stand at Cesar's
sentence before he hears the cause, nor take it for judgment-seat-For all the courts of the Roman
granted that there was wickedness in him till it governors were held in the name of the emperor,
should be proved upon him, and he had been heard  and by commission from him; where-As a Roman
in his own defence.                             citizen; I ought to be judged-And I insist upon
Verses 6-8. And when he had tarried there more  my privilege of having my cause decided there; to
than ten days-A short time for a new governor to  the Jews have I done no wrong-In any respect
stay at such a city as Jerusalem; he went down to whatever; as thou very wqell kno-west-As thou must
Cesarea-As he had said, several of the Jews at- have perceived clearly by what has this day been
tending him, as being determined to lose no time, examined before thee. Or, Festus might know that
but to prosecute the affair in the most strenuous Paul had done the Jews no wrong, from the relation
manner they possibly could; and the next day sit- Felix had made unto him, as also from such as were
tzng zi the judgment-set — As the governor used to  present with Felix when Paul's cause was heard.
do, when anlly cause of consequence was brought Thus it very well becomes those that are innocent
before him; commanded Paul to be brought-And  to plead their innocence, and to insist Upon it; it is
a                                                               837




FIestus relates Paul's case             THE ACTS.                            to King Agrippa.
A. M. 4066.  11 h For if I be an offender, or have   15 1 About whom, when I was at A. AM. 4066.
A.- D2. committed any thing worthy of death, Jerusalem, the chief priests and the  A
I refuse not to die: but if there be none of these  elders of the Jews informed me, desiring to have
things whereof these accuse me, no man may  judgment against him.
deliver me unto them.  i I appeal unto Cesar.    16 m To whom I answered, It is not the man12. Then Festus, when he had conferred with  ner of the Romans to deliver any man to die,
the council, answered, Hast thou appealed unto  before that he which is accused have the accuCesar? unto Cesar shalt thou go.               sers face to face, and have license to answer
13 ~And after certain days, King Agrippa and  for himself concerning the crime laid against
Bernice came unto Cesarea, to salute Festus.    him.
14 And when they had been there many   17 Therefore, when they were come hither,
days, Festus declared Paul's cause unto the  nwithout any delay on the morrow  I sat on
king, saying, k There is a certain man left in  the judgment-seat, and commanded the man
bonds by Felix:                                 to be brought forth;
I: Verse 25; Chap. xviii. 14; xxiii. 29; xxvi. 31.  i Chap. xxvi.   k Chapter xxiv. 27.-l Verses 2, 3.- m Verses 4, 5.
32; xxviii: 19.                                     n Verse 6.
a debt we owe to our own good name, not only not gratify his curiosity. Christ had said concerning
to bear false witness against ourselves, but to main- his disciples, and particularly concerning his apostain our own integrity against those who bear false tles, that they should be brought before governors
witness against us. For if I be an qfoender, &c. —-  and kings, and here we find his prediction accomIf I have injured the Jews, and my fault be such as plished. The preceding verses inform us of Paul's
by law deserves death, I ask no favour; I refiuse  being brought before Festus the governor, and the
not to die-But will willingly accept the punishment following of his being brought before Agrippa the
of mine iniquity. But if-As I know in my own  king,foratestimonyto both. f ing Agrippa andBerconscience, and as thou, from the course of this trial, nice-His sister, with whom he lived in a scandalous
hast the greatest reason to believe; there be none of  familiarity; came to Cesarea to salute Festus-To
these things —That is, that these things, whereof  congratulate him  on his arrival in the province.
they accuse me —Have had no existence, and that The prince, here mentioned, was the son of Herod
their accusations proceed from  malice, and are Agrippa, mentioned chap. xii. 1, (where see the
founded on falsehood; no mzan mLay deliver mne unto  note,) and grandson of Aristobulus, the son of Herod
them —Nor can, without palpable injustice. He ex- the Great. As he was but seventeen years of age
presses himself modestly, but his meaning isj Thou  when his father died, the Emperor Claudius did not
canst not deliver me to them; it being a governor's think proper to appoint him king of Judea in the
business, as much to protect the innocent, as to pun- room of his father, but made it a Roman province;
ish the guilty. I appeal unto Cesar-Which any  however, on the death of his uncle, Herod Antipas,
Roman citizen might do before sentence was passed.  (of whom see note on MAatt. xiv. 1,) he made him
Thenz Festus, whenz he had conferred with the king of Chalcis, which, after he had governed it four
council-It was customary for a considerable num- years, he exchanged for a greater kingdom, and
ber of persons of distinction to attend the Roman  gave him the tetrarchies of Philip and Lysanias, to
governors into the provinces. These constituted a which Nero afterward added part of Galilee, with
kind of council, with whom they frequently advis- several towns in Persa. Of Bernice's incestuous
ed; ansfwered —Having called in the prisoner; Hast commerce with this Agrippa, Juvenal speaks, Sat.
thou appealed unto Cesar? unbto Cesar shalt thou  vi. verse 155, as well as Josephus, Aztiq., lib. xx.
go —For how desirous soever I am to oblige the  cap. 7. It is certain this lady had first been married
people of my province, I will never allow myself, to her own uncle, Herod, king of' Chalcis; after
upon any occasion, to violate the privileges of a Ro- whose death, on the report of her scandalous familiman citizen. Festus, therefore, gave proper orders arity with her brother Agrippa, she married Polefor conveying him to Rome as soon as possible, that mon, king of Cilicia, whom she soon forsook, though
he might be there presented before the emperor' he had submitted to circumcision to obtain the allihimself; and, in the mean time, Paul was remanded  ance. This was also the person whom Titus Vespa.
to his confinement, and his accusers returned to i sian so passionately loved, and whom he would have
Jerusalem a second time, with the mortification of I made empress, had not-the clamours of the Roman
not having been able to accomplish their purpose  people prevented it.
against him.                                      Verses 14-16. WThen they had been there many
Verse 13. And after certain days, &c.-Wie have I days-Among other subjects of discourse which ochere the preparation that was made for another curred, Festus declared Paul's cause unto the king
hearing of Paul before King Agrippa, not in order -For, as the crime of which he was accused related
to his giving judgmeht upon him, but in order to his wholly to the Jewish religion, in which the king wvas
giving advice concerning him, or rather, only to  very knowing, Festus wished to have his opinion
838                                                                a




Agrippa desires to hear               CHAPTER XXV.               Paul's own acccunt of his case.
A. RM. 4066.  18 Against whom, when the ac- go to Jerusalem, and there be judged A. M. 4066.
A. D. 62.                                                                            A. D. 62.
cusers stood up, they brought none  of these matters.
accusation of such things as I supposed:         21 But when  Paul had appealed to be re19 0 But had certain questions against him  served unto the 3 hearing of Augustus, I comof their own superstition, and of one Jesus, manded him  to be kept till I might send him
which was dead, whom  Paul affirmed to be to Cesar.
alive.                                           22 Then P Agrippa said unto Festus, I would
20 And because 21 doubted of such manner also hear the man myself.  To-morrow, said
of questions, I asked him  whether he would  he, thou shalt hear him.
o Chap. xviii. 15; xxiii. 29.  2 Or, I was doubtful how  to inquire hereof. —  Or, judgment.-P Chap. ix. 15.
upon it; and for that purpose began telling him that time, he acknowledged that he had been crucified at
Felix had left Paul in bonds, and that the chief Jerusalem, and expired on the cross. And was this
priests and elders at Jerusalem had applied to him, a doubtful question?  But why, O Festus, didst thou
desiring judgment against him-As upon a previous doubt concerning it? Only because thou didst not
conviction falsely pretended. To whoiR I ranswered, search into the evidence of it. Otherwise that eviIt is nzot the manner of the Romants-When a crime  denuce might have opened to thee till it had grown
is charged upon a person; to deliver any man to  up into full conviction; and thy illustrious prisoner
be put to death before he who is accused have the *had led thee into the glorious liberty of the children
accusers —Openly produced to give their evidence  of God!
against him; face to face, and he have also license    Verses 20, 21. And because Idoubted of such mzanto answer for himself-To make his defence; con- ner of questions-Whether they were dangerous to
cerning the crime laid against him-How excellent the state and punishable, and whether I was a coma rule, to condemn no one unheard! A rule which, petentjudge of them; Iasked him whether he would
as it is common to all nations, (courts of inquisition  go to Jerusalemn-I proposed that the cause should
only excepted,) so it ought to direct our proceedings be adjourned to the Jewish courts, as best able to
in all affairs, not only in public but private life.  take cognizance of an affair of this nature. But
Verses 18, 19. Against whom, when the accusers when Paul appealed to Augustus-Being apprestood up-And offered what they had to say; they  hensive, as I plainly perceived, of some clandesbrought nzone accusation of such things as I sup- tine attempt upon his life; I commanded him to be
posed-From the general clamour they had made kept-Under confinement as before; till I might
against him) as a seditious and dangerous person, send him  to Cesar-IBy some convenient opporthey would have done. He had inferred, from the tunity.
eagerness of their prosecution, and their urging the    Verse 22. Then Agrippa said, I would also hear
matter thus upon the Roman governors, one after the man nmyself-That I may learn from his own
another, lst, That they had something to accuse him  mouth what it is that he maintains, and on what
of, which was dangerous either to private property  principles he proceeds. This demand the king made
or to the public peace. Such were the outcries because he was well acquainted with the religious
against the primitive Christians: so loud, so fierce, tenets, disputes, and expectations of the Jews, and
that the standers by, who judged of them by those because many wonderful things had been reported
outcries, could not but conclude that they were the  to him concerning Jesus and his disciples, and he
worst of men; aynd, indeed, to represent them as had heard of Paul, and knew of what vast concern
such was the design of that clamour, as it was of that this question was which Festus made so light of;
against our Saviour. 2d, That they had something  namely, whether Jesus was alive or not. Many
to accuse him of that was cognizable in the Roman  great men think it below them to take cognizance
courts, and of which the governor was properly the  of the matters of religion, except they can hear of
judge; as Gallio expected, chap. xviii. 14. Other- them while they sit in judgment with authority, and
wise it was absurd and ridiculous to trouble him  act in character, like themselves. Agrippa would
with it.  But had certain questions —Disputable  not, on any account, have gone to a synagogue, or
matters; against him of their ownz superstition-Or  religious meeting, to hear Paul preach, no more than
religion rather; for, as Agrippa was a Jew, and now  Herod to hear Jesus; and yet they were both glad
came to pay a visit of respect to Festus on his arri- to have these persons brought before them, but only
val at his province, it is improbable that he would i to satisfy their curiosity.  7'o-9mrrowv, said he, thou
use so rude a word as one that properly signified l shalt hear him —There was a gracious providence
superstition: so that this text affords a further argu- I in this for the encouragement of Paul, nwho seemed
mlent that the word dectcedatuovia will admit a nilder Xburied alive in his imprisonment, and deprived of
interpretation, as has been observed on chap. xvii. almost all opportunities of doing good. We know
22; and of oze Jesus —Thus does Festus speak of not that any of his epistles were written during his
him to whom every knee shall bow; which vwas confinement at Cesarea. What opportunity he had
dead —Or had been dead; wohomn Ptaul —Unaccount- of doing good to his friends that visited him, or perably; afirmed to be alive-Though, at the same haps to a little congregation of them, that migh~
a                                                              839




Paul is brought                           THE ACTS.                               before Agrippa.
A. M. 4066.  23 ~[ And on the morrow, when   25 But when I found that she had A -..4066.
A. D. 62.                                                                                A. D. 62.
Agrippa was come, and Bernice, with  committed nothing worthy of death,
great pomp, and was entered into the place of t'and that he himself hath appealed to Augushearing, with the, chief captains and principal tus, I have determined to send him.
men of the city, at Festus's commandment Paul   26 Of whom I have no certain thing to write
was brought forth.                                unto my lord.  Wherefore I have brought him
24 And Festus said, King Agrippa, and all forth before you, and especially before thee, O
men which are here present with us, ye see  King Agrippa, that, after examination had, I
this man about whom q all the multitude of the  might have somewhat to write.
Jews have dealt with me, both at Jerusalem,   27 For it seemeth to me unreasonable to send
and also here, crying that he ought r not to  a prisoner, and not withal to signify the crimes
live any longer.                                  laid against him.
q Verses 2, 3, 7.- r Chap. xxii. 22.         s Chap. xxiii. 9, 29; xxvi. 31.-  t Verses 11, 12.
assemble to hear him every Lord's day, was but a  good a cause were more glorious than their chains
low and narrow sphere of usefulness: so that he  of gold, and his guards than their equipage.'Who
seemed to be thrown by as a broken vessel, in which  would be fond of worldly pomp, that here sees so
there was no pleasure; but he has now an opportu- bad a woman loaded with it, and so good a man
nity of preaching Christ to a great congregation, and  loaded with the reverse of it?  And was entered
that of great ones. Felix heard him in private con- into the place of hearintg, with the chief captains,
cerning the faith in Christ; but Agrippa and Festus  X~txtapxotL, the tribunes, and principal men of the
agree that he shall be heard in public. And we have  city-Men of the greatest note and eminence, that
reason to think that his sermon, contained in the  is, the chief officers, both military and civil; at
next chapter, though it might not be so instrumental  Festus's commandment Paul was brought forthas some other of his sermons for the conversion of  Before this splendid audience. Then Festus saidindividual persons, yet redounded as much to the  Festus, rising up, made an elegant speech to the ashonour of Christ and Christianity as. any sermon he  sembly, in which he declared that at the former trial
ever preached.                                    no crime had been proved against the prisoner; but
Verses 23-27. -On the morrow, &c. —Festus, ac- that as he had appealed to Cesar, he had brought
cordingly, performed his promise to the king; and  him forth, that, after a second examination, he might
when Agrippa was come, and Bernice, with great have something more certain to write to the empepomp —Of apparel, attendants, guards, &c.; Greek, ror concerning the crimes laid to the prisoner's
Hera 7roXAyV Oavraecta, with great show, or splendour. charge. Flor, says he, it seemeth to me unreasonBut all this pomp and show was far outshone by  able to send a prisoner-Especially so far as Rome;
the real glory of the poor prisoner at the bar. What and not withal to signify the crimes laid against
was the honour of their fine clothes, compared with  him-That the matter may be prepared as much as
his wisdom, grace, and holiness; his courage and  possible, and put in readiness, for the emperor's de
constancy in suffering for Christ?  His bonds in so'termination.
CHAPTER XXVI.
In this chapter, after a polite address to King Agrippa, 1-3, (1,) Paul gives an account of his Hebrew extraction, Pharzsaical profession, belief of the resurrection of the dead, and his inveterate rage against Christ and his followers, 4-11.
(2,) He relates the manner of his conversion, and call to the apostleship among the Gentiles for their salvation, and his
preaching Christ afterward, in agreement with the Old Testament predictions, 12-23. (3,) Upon hearing this account,
Festus pronounces him mad; but Paul maintains, in a modest appeal to Agrippa, that he speaks the words of truth and
soberness, 24-26. (4,) Agrippa is almost persuaded to be a Christian, and, together with Festus, declares Paul innocent, 27-32.
A.M. 4066. THEN  Agrippa  said  unto  Paul, thyself. Then Paul stretched forth the A. M. 4066.
Thou art permitted to speak for hand, and answered for himself
NOTES ON CHAPTER XXVI.                  having the power of other governors under the emVerses 1-3. Then Agrippa said unto Paztl-  peror. But as Festus had opened the cause, and
Agrippa was the most honourable person in the as- Agrippa, though not here superior, yet, was senior
sembly, having the title of king bestowed upon him, to Festus, therefore, as the mouth of the court, he
though otherwise not superior to Festus, as only  intimates to Paul that liberty was given him  to
840                                                                 d




Paul before Agrippa, gives an           CHAPTER XXVI.  account of his life from his childhooa.
A. M. 4066.  2 I think myself happy, King Agrip- they would  testify,) that after athe A. M. 4066.
A. D. 62.                                                                                 A. D. 62.
pa, because I shall answer for myself  most straitest sect of our religion, I
this day before thee, touching all the things  lived a Pharisee.
whereof I am accused of the Jews:                   6 b And now I stand and am  judged for the
3 Especially, because f know  thee to be ex- hope of C the promise made of God unto our
pert in  all customs and questions which are  fathers:
among the Jews: wherefore I beseech thee to   7 Unto which promise d our twelve tribes, inhear me patiently.                                stantly serving God 1 day e and night, f hope to
4 My manner of life from  my youth, which  come.  For which hope's sake, King Agrippa,
was at the first among mine own nation at I am accused of the Jews.
Jerusalem, know all the Jews,                       8 Why should* it be thought a thing incredi5 Which knew  me from  the beginning, (if  ble with you, that God should raise the dead?
a Chap. xxii. 3; xxiii. 6; xxiv. 15, 22; Phil. iii. 5.-b Chap. xxxvii. 24; Dan. ix. 24; Mic. vii. 20; Chap. xiii. 32; Rom.
xxiii. 6.   c Gen. iii. 15; xxii. 18; xxvi. 4; xlix. 10; Deunt. xv. 8; Titus ii. 13.-d James i. 1.-' Greek, night and day.
xviii. 15; 2 Sam. vii. 12; Psa. cxxxii. 11; Isa. iv. 2; vii. 14; e Luke ii. 37; 1 Tim. v. 5; 1 Thessalonians iii. 10. —f Phil.
ix. 6; xl. 10; Jer. xxiii. 5; xxxiii. 14-16; Ezia xxxiv. 23; iii. 11.
speak for himself.  Then Paul stretched forth the  ning —Of my education, under that celebrated mashand-Chained as it was: a decent expression of  ter, Gamaliel; if they would testify-But they would
his own earnestness, and proper to engage the atten- not, for they well knew what weight his former life
tion of his hearers; answered for himself —Not only  must add to his present testimony; that after the
refuting the accusation of the Jews, but enlarging  most straitest-That is, the strictest, sect of our reliupon the faith of the gospel. I think mtyself happy  gion, I lived a Pharisee-Observing all the rules
-I consider it as no small advantage to me and  enjoined among them, respecting every thingS that
my cause; King Agrippa —There is a peculiar relates not only to the written law of God, but likeforce in thus addressing a person by name: Agrippa  wise the traditions of the fathers. And now I stand
felt this; because I shall answer for myself before  and amn judged-Not for any crime that I have
thee-Though Agrippa was not sitting as judge in  committed; but for the hope of the promise izade
this place, yet his opinion and judgment could not unto our fathers-The promise of a resurrection to
but have much influence with Festus. Especially  eternal life and happiness, by means of the Messiah,
because Iknow thee to be expert, &c. —rvIC-v ovra that is, of the resurrection of Christ; and of all the
aE, to be knowing, or skilled, which Festus was not; dead, in consequence of his resurrection. So the
in all customs —In practical matters; and questions  case was in reality'; for unless Christ had risen,
— In speculative. T.his word Festus had used in  there could have been no resurrection of the dead.
the absence of Paul, (chap. xxv. 19,) cwho, by the  And it was chiefly for bearing witness to the rosurdivine leading, here repeats and explains it. Agrip- rection of Christ, that the Jews still persecuted him.
pa had peculiar advantages for an accurate know-  Unto which promise our twelve tribes —So  he
ledge of the Jewish customs and questions, from his  speaks: for a great part of the ten tribes, which had
education under his father Herod, and his long  been carried captive into Assyria by Shalmaneser,
abode at Jerusalem. Nothing can be imagined more  (see 2 Kings xvii.,) had, at various times, returned
suitable, or more graceful, than this whole discourse  from the East (as well as the remains of the two
of Paul before Agrippa, in which the seriousness of tribes, Judah and Benjamin, from Babylon) to their
the Christian, the boldness of the apostle, and the  own country; James i. 1; 1 Pet. i. 1.  Instantly
politeness of the gentleman and the scholar, appear serving-Or worshipping God, day and night —-That
in a most beautiful contrast, or rather, a most happy  is, continually, or in the stated and constant performunion.                                             ance of their morrfilg and evening devotions, wheVerses 4-7. Mly manner of life from  my youth, ther in the temple or in other places, in which they
which was atflrst —T7v arr' apxyi, which from the be- present their prayers; hope to come-To attain that
ginning, that is, from the beginning of my youth; resurrection and eternal life; that is, this is what they
was among mine own nation at Jerusalem-He  aim at in all their public and private worship: and
was. not born among the Jews at Jerusalem, but he  by the expectation they have of it, they are aniwas bred among them. And though he had of late  mated in all their labours and sufferings for religion.
years been conversant with the Gentiles, which had  For which hope's sake-Reasonable and glorious as
given great offence to the Jews, yet, at his setting  it is; I am accused of the Jews-The doctrine which
out in the world, he was intimately acquainted with  I preach containing the fullest assurance and dethe Jewish nation, and entirely in their interests. monstration of a resurrection that ever was given to
His education was neither foreign nor obscure; it the world. And it is this that provokes those of
was among his own people at Jerusalem, where re- mine enemies, who disbelieve it, to prosecute me
ligion and learning flourished; as was well known  with so much malice.
to all the Jews there, for he had made himself re-   Verses 8-11. Why should it be thought a thiIng
markable betimes.   Who  knew nme fromn the begin- incredible —(It was thought so by Festus, chap. xxv.
a                                                                  841




Paul gives an account to Agrippa        THE ACTS.                   of his miraculous conversion.
A. M. 4066.  9 g I verily thought with myself,   13 At mid-lday, O  king, I saw in the A. M. 4066.
A. D. 62.                                                                              A. D. 62.
that I ought to do many things con- way a light from  heaven, above the
trary to the name of Jesus of Nazareth.         brightness of the sun, shining round about me,
10 h Which  thing I also did in Jerusalem:  and them which journeyed with me.and miany of the saints did I shut up in pri-  14 And when we were all fallen to the earth,
son, having received authority i from the chief  I heard a voice speaking unto me, and saying
priests; and when they were put to death, I in the Hebrew tongue, Saul, Saul, why persegave my voice against them.                      cutest thou me? It is hard for thee to kick
11 k And I punished them oft in every syna- against the pricks.
gogue, and compelled them to blaspheme; and   15 And I said, Who art thou, Lord?  And
beiilg exceedingly mad against them, I perse- he said, I am Jesus whom thou persecutest.
cuted them, even unto strange cities.             16 But rise, and stand upon thy feet: for 1
12 1 Whereupon, as I went to Damascus, have appeared unto thee for this purpose, m to
with authority and commission from the chief  make thee a minister and a witness both -of
priests,                                        these things which thou hast seen, and of those
g John xvi. 2; 1 Tim. i. 13.  h Chap. viii. 3; Gal. i. 13.    k Chap. xxii. 19.-t Chapter ix. 3; xxii. 6.-m Chapter
i Chap. ix. 14, 21; xxii. 5.                           xxii. 15.
19, to whom Paul answers as if he had heard him  them; and-When I could possibly effect it, I comdiscourse;) that God —A Being of infinite perfec- pelled then to blaspheme —The name of the Lord
tions, and the original author of the human frame; Jesus, and openly to renounce all faith in him, and
should raise the dead-And continue their existence  subjection to him. This was the most dreadful of
in a future state?  VWill not his Almighty power all the sinful acts which he committed; and, it
enable him to do it? and will not the honour of his seems, grieved him most: and no guilt can lie heamoral attributes be hereby illustrated and vindi- vier upon persecutors, than that of forcing men's
cated?  And if it be credible, is it not important consciences, and triumphing over them, by putting
enough to deserve the most attentive regard?  I them to the torture, and thereby compelling them to
verily thoug-ht,  &c.-That is, when I was a Phari- abjure their religion. How light soever they may
see; that I ought to do mnany things (which he now  make of such guilt, and even rejoice in the proseenumerates) contrary to the maine-Destructive of lytes they gain by their acts of violence and cruelty,
the cause and religion; of Jesus of Nazareth-Or, awful, sooner or later, will be the condition of all
Jesus the Nazarene, whom under that title I once  such! For if Spira, who was compelled, suffered so
impiously derided, esteeming all his pretences to be  terribly, what will become of those who compel like
the Messiah at once false and contemptible. He now  Saul, but ao not repent like him? ACnd being exproceeds to give an account of the extraordinary  ceedingly mad against them —Ipluac or e//zaevoPevo
scenes through which he had passed, and which had  beyond mneasure furiou.s; I persecuted then even
occasioned a change in his -views and conduct. unto strange cities-To which some of them had
IWhich thing I also did in.Jerusatlem-Where  fled, to avoid'or escape my outrageous cruelty, purmany, now living, were witnesses of my rage  suing and hunting out the poor refugees, and endeaagainst the Christians; and mnany of the saints-  vouring to drive them, not only out of their country,
Persons not only innocent, but just, good, and holy; but out of the world.
I shut up inl prison-Caviecata, in prisons; having    Verses 12-15. Whereupon, as I twent to Damasreceived authority from  the chief priests to do it; cus, &c. —See notes on chap. ix. 3-9, and xxii. 5-11;
and zwhenz they wvere put to (leath —  Vere condemn- where the substance of this paragraph occurs, and is
ed to die; I gave qmy vote agdinst them —I joined  explained. At mid-day,  king-Most seasonably,
with those who condemned them. It does not ap- in the height of the narration, does he thus fix the
pear that Paul had any vote in the sanhedrim: and  king's attention; Iscaw a light fromt heaven, above
we do not certainly know that, before Paul's con- the brightnzess of the sunt And no marvel, for what
version, any more than Stephen were put to death  is the brightness of the created sun to the Son of
for Christianity, in whose condemnation there was righteousness, the brightzness of the Father's glory?
no voting at all. But the meaning plainly is, that Ihearcl a voice speaking in the Hebrewl tonguehe instigated the people against them as much as he  Paul observes this, because he was not now speakinmg
vcould, in that instance, and in others which possibly  in Hebrew: when he was, (chap. xxii. 7,) he did
lmight OCCur, whether at Jerusalem  or elsewhere, not add, in the Hebrew tong'ue. Christ used this
though not recorded in the New Testament. Ac- tongue, both on earth and from heaven.
cordingly the Syriac renders it, I joined Woith those    Verses 16-18. But rise and stand upon thy feettlhat conzdemznzed them; and Grotius observes, that Though thou hast persecuted me and my followers
the original phrase, Karcveylca V0?pov, has evidently  in this outrageous manner, and hast been engaged
sometimes this general signification. And Izpunished  in a desperate attempt to destroy them from the face
them coft it every synlagogze-Wherever I met with  of the earth, and, by so doing, hast forfeited thy life
842                                                              a




Paul gzves an account of his           CHAPTER XXVI.                 call to preach to the Gentiles.
A. AT. 4066. things in the which I will appear unto  from darkness to light, and from the A. M. 4066.
A. D. 62.                                                                                A. D. 62.
thee;                                   power of Satan unto God, q that they          62
17 Delivering thee from the people, and from   may receive forgiveness of sins, and r inheritthe Gentiles, " unto whom  now I send thee,    ance among them which are 8 sanctified by faith
18 o To open their eyes, and P to turn them   that is in me.
n Chap. xxii. 21. —~ Isa. xxxv. 5; xlii. 7; Luke i. 79; John  14; Eph. iv. 18; v. 8; Col. i. 13; 1 Pet. ii. 9, 25.   q Luke
viii. 12; 2 Cor. iv. 4; Eph. i. 18; 1 Thess. v. 5. —  2 Cor. vi. i. 77.  r Eph. i. 11; Col. i. 12. —s Chap. xx. 32.
I am determined graciously to spare it, and to use  jection to God; translates them out of the kingdom
thee hereafter as the instrument of my grace. For of darkness into. the kingdom  of God's dear Son.
I have appeared unto thee —In this extraordinary  Observe, reader, when gracious dispositions are as
manner; for this purpose, to make thee a minister  strong in the soul as corrupt and sinful dispositions
-Of my gospel; cand a witness both of these things  had been, it is then turned frogn the power of Satan
which thou hCast seen —Now, at this time; and o1 unto God.  That they may receive forgiveness of
those in which I will appear unto thee-Namely, i sins-That they may be pardoned, and restored to
hereafter; Delivering thee from the people-The  God's favour, which by sin they had forfeited. They
Jews; and the Gentiles, to ohom —Both Jews and  are delivered from the dominion of sin, that they
Gentiles; I now send thee —Paul gives them to know  may be delivered from that death which is the wages
that the liberty he enjoyed, even in bonds, was pro- of sin; not that they may merit that forgiveness, as a
tmised to him, as well as his preaching to the Gen- debt or reward, but that they may receive it as a free
tiles.  I, denotes the authority of the sender; low, gift, together with the comfort arising from it; they
the time whence his mission was dated. For his! are persuaded to lay down their arms, and return to
apostleship, as well as his conversion, commenced at their allegiance, that they may have the benefit of the
this moment.  To open their eyes-The eyes of  act of indemnity passed by God in behalf of those who
them who are now in a miserable state of blindness, do so. An inheritance, or lot, among them which are
Whether Jews or Gentiles. He opens them who  sancltfied-That is, 1st, That theymay be salctified
tends Paul, and he does it by Paul who is sent. And  as well as justified; may be redeemned from, all ini~o turn them from darkness —From that state of ig- quity, Tit. ii. 14; cleansed from? all unrighteoutsness,
norance and folly in which they are involved; that 1 John i. 9; from all unholy tempers, words, and
is, with respect to the Gentiles, to turn them from  works, purified from all pollution of the flesh and
following false and blind guides, their oracles, divi- of the spirit, 2 Cor. vii. 1; and made glorious souls,
nations, and superstitious usages, received by tradi- not having spot, or  wrinkle, or any such thinoz, but
tion from their fathers, and the corrupt notions they  constituted holy and without blemish, Eph. v. 26, 27;
had of their gods. And with respect to the Jews, to  in other words, so renewed by the power of the
rescue them from their ignorance of the spirituality, Holy Ghost as to bear the image of the heavenly, as
extent, and obligation of the moral law, and of the  they had borne that of the earthly, and be made parshadowy, typical, and temporary nature of the Mo- takers of the divine nature, Tit. iii. 5; 2 Pet. i. 4.
saic institution in general, as also from their igno- 2d, That they may receive an iznheritanzce among
rance of the spiritual and heavenly nature of the  such as are thus sanctified, even the inheritance
Messiah's kingdom; and the qualifications necessary  incorrutptible, undcfiled, aznd that fadeth not away.
for becoming subjects of it, and of the true sense  For this inheritance, the forgiveness of our sins and
of the prophetic writings with relation to these  the sanctification of our nature prepare us; rethings; to light-The light of divine knowledge  moving that guilt and depravity which were the
and wisdom; and from  the power of Satan-Who  chief hinderances in the way of our receiving it.
now holds them in a state of sin and guilt, weakness  A As all those that shall be saved hereafter must be
and wretchedness; unto God-To his love and ser- sanctiied as well as justified here, all that receive
vice: for it was not sufficient for them to have their the heavenly inheritance must be thus entitled to it
eyes opened, it was also necessary to have their I and made meet for it: and none can be saints in heahearts renewed; not enough to be turned firom dark- ven that are not first saints on earth; so we need no
nesS to light, but they must be turned from sin to  more to ensure our happiness in a future world, than
holiness; which, indeed, follows of course; for to possess these blessings in this world. And, as is
Satan rules by the power of darkness, and God by  here stated, these, together with the heavenly inhethe convincing evidence of light. Idolaters were and  ritance, for which they prepare us, are received by
are, in a special manner, under the power of Satan, faith in Jesus: for faith in him, and in the promises
paying their homage to creatures of their own fancy; of God, made to the penitent and believing through
to images, or imaginary beings; or to God's creatures, him; the faith whereby we not only receive divine
not formed and given to man for any such purpose; revelation in general, but the record which God hath
that is, in effect, doing service to devils: but all sin- given of his Son in particular; by which we apply
ners, also, are under the power Of Satan, influenced  to, and rely on, Christ as the Lord our righteousbv his temptations, yielding themselves captives to  ness and sanctification, and resign ourselves to him
his will and pleasure. But converting grace rescues  as the Lord our proprietor and ruler; this is that
them from his tyranny, and brings them into sub- faith whereby we receive forgiveness, holiness: and
a                                                                   843




Paul affirms that Christ should suffer   THE ACTS.                      and rise from. the lead.
A. Af. 4066.  19 Whereupon, O King Agrippa, I I continue unto this day, witnessing A. M. 4066.
A. D. 62.                                                                              A. D. 62.
-----    was not disobedient unto the heaven- both to small and great, saying none
ly vision:'                           other things than those Y which the prophets
20 But t showed first unto them  of Damas- and z Moses did say should come:
cus, and at Jerusalem, and throughout all the   23 a That Christ should suffer, and bthat lie
coasts of Judea, and then to the Gentiles, that should be the first that should rise from  the
they should repent and turn to God, and do  dead, and C should show light unto the people,
u works meet for repentance.                     and to the Gentiles.
21 For these causes x the Jews caught me in   24 ~[ And as he thus spake for himself, Festus
the temple, and went about to kill mne.          said with a loud voice, Paul, d thou art beside
22 Having therefore obtained help of God, thyself; much learning doth make thee mad.
t Chap. ix. 20, 22, 29; xi. 26; xiii.; xiv.; xvi.; xvii.; xviii.;   z John v. 46.  a Luke xxiv. 26, 46.  b 1 Cor. xv. 20; Col.
xix.; xx.; xxi.  u Matthew iii. 8..x Chapter xxi. 30, 31. i. 18; Rev. i. 5. —c Luke ii. 32.-  d 2 Kings ix. 11; John x.
Y Luke xxiv. 27, 44; Chap. xxiv. 14; xxviii. 23; Rom. iii. 21. 20; 1 Cor. i. 23; ii. 13, 14; iv. 10.
eternal life, the salvation of grace here, and the sal- predictions: and that therefore they ought not only
vation of glory hereafter.                       not to be offended at what he preached, but to believe,
Verses 19, 20. Whereupon —Or, from that timne, and embrace it with all their hearts. And that he
as of ev may be rendered, that ever-memorable time, should be the first that should rise front the dead —
through the grace of God, giving me inclination and  Namely, to an immortal life; the first that should
power to obey; Iwas not disobedient to the heavenly  rise to die no more, opening, as it were, the womb
vision-With which he was pleased thus miracu- of the grave to all the pious dead who should rise
lously to favour me. But showed first unto them of  after him, and none of whom could have risen, if he
Damascus-Preached first to the Jews there, to  had not risen first. Accordingly, to show that the rewhich place I was going when the vision was granted  surrection of all believers is in virtue of his resurrecme; and afterward to those at.lerusalemn, and  tion, just when he rose, many dead bodies of the
throughout all Judea-Iln the country towns and  saints arose, and went into the holy city, Matt. xxvii.
villages thereof, as Christ had done; and then to the  53. And should show light unto the people-The
Gentiles-Wherever I came, in my various and  Jews in the first place, for he was to be the glory of
widely-extended travels from one country to an- his people Israel: to them he showed light by himother; that they should repent-Of all their sins, self, and then to the Gentiles by the ministry of his
internal and external; and turn to God-In heart apostles; for he was to be a light to lighten them
and life; and do works meet for repentance-The  who sat in darkness. In this Paul refers to his comrepentance which they profess, and the sincerity of mission, verse 18. He rose from the dead on purwhich can only be thus evidenced.                pose that he might show light to Jews and GenVerses 21-23. For these causes-And for no other; tiles; that he might give a convincing proof of the
the.Jews-Who have the same inveteracy against the  truth of his doctrine, and might send it with so much
gospel of Jesus that I once had; caught (seized) me the greater power among both descriptions of perinz the temple, and went about (attempted) to kill me sons. All this was foretold by the Old Testament
— AtazltpraaOalt, to kill me with their own hands. prophets; and what was there in it that the Jews
So the word properly signifies; but, having obtain- could justly be displeased at?
ed help of God-By the protection and care of his    Verse 24. And as he thus spake for himnself —And
watchful providence; I continue unto this day-Am   was making his defence; Festus-Astonished, it
still preserved and upheld, and employ my spared  seems, to hear him represent this despised gospel of
life to the purposes for which it is prolonged; wit- Jesus of Nazareth as a matter of such high and univernessing both to small and great-What is really a  sal concern, and designed to be the means of illuminatmatter of infinite concern, both to the meanest and  ing both Jews and Gentiles, and thinking the vision
most exalted of mankind, the gospel of Christ, and  he had related, as introductory to that assertion, quite
the way of salvation for lost sinners through him; an incredible story; said, with a loud voice-Which
saying none other things than those which the pro- reached the whole auditory; Paul, thou art beside
phets and Moses did say-Advancing no new doc- thyself-To talk of men's rising from the dead! and
trine whatever; that Christ shoutld suffer-Not only  of a Jew's enlightening, not only his own nation, but
be a man, and therefore should be capable of suffer- the polite and learned Greeks and Romans! Nay,
ing, but that, as Messiah, he should be appointed to  Festus, it is thou that art beside thyself; that,
suffer; and that his sufferings and ignominious death  strikest quite wide of the mark. And no wonder:
should not only be consistent with, but pursuant of, he saw that nature did not act in Paul; but the grace
his undertaking. The cross of Christ was a stum- that acted in him he did not see. And therefore he
bling-block to the Jews, and Paul's preaching it was took all this ardour, which animated the apostle, for
one great thing that exasperated them; but Paul ad- a mere start of learned phrensy. Much learning doth
heres to that doctrine, and insists that, in preaching  make thee mad —Rho2Ja (E ypafptarca etc Ilaviav TreprlTpE
it, he preached the fulfilling of the Old Testament we', much study drives thee to madness. Perhap
844                                                                 a




Agrippa is almost persuaded           CHAPTER XXVI.                           to be a Christian.
A. M. 4066.  25 But he said, I am not mad, most  27 King Agrippa, believest thou the A. M. 4066.
A. D. 62.                                                                              A. D. 62.
noble Festus; but speak forth the  prophets? I know that thou believest.
words of truth and soberness.                     28 Then  Agrippa said unto Paul, Almost
26 For the king knoweth of these things, thou d persuadest me to be a Christian.
before whom  also I speak freely.  For I am    29 And Paul said, e I would to God, tha ult
persuaded that none of these things are hid- only thou, but also all that hear me this day,
den from him; for this thing was not done in  were both  almost, and altogether such as I
a corner.                                        am, except these bonds.
d James i. 23, 24.                                e 1 Cor. vii. 7.
he might know that Paul, in his present confine- -Them to be written by divine inspiration, and art
ment, spent a great deal of time in reading; and this  aware of the weight of those arguments which are
was the most decent turn that could be given to such  derived from the authority of their testimony. Paul,
a mad charge. Doubtless, Paul had a great deal it seems, knew Agrippa to be of the sect of the Phamore to say in defence of the gospel which he  risees: for his father, being a zealous Jew, had edupreached, and for the honour of it, and to recom- cated him in the Jewish religion, according to the
mend it to the good opinion of his noble audience. strictest form. Here Paul lays so fast hold on the
He had just fallen upon a subject that was the life of  king, that he can scarcely make any resistance.
the cause in which he was engaged, the death and  Then Agrippa said unto Paul, Almost thou persuaresurrection of Jesus: and here he was in his ele- dest me to be a Christian-Paul's doctrine, concernment, his soul was animated, his mouth was opened  ing Jesus of Nazareth, appeared to Agrippa so contoward them, and his heart enlarged: and it is a formable to the things written concerning the Mesthousand pities that he should have been interrupt-  siah, by Moses and the prophets; and his testimony
ed, as he now was, and not permitted to say all he  concerning the appearing of Jesus to him by the
designed.                                        way, was rendered so probable by the total alteraVerses 25-29. But he said-Calmly, and with a tion of his sentiments and conduct, that Agrippa
perfect command of himself, not in the least provok- declared he was almost persuaded of the truth iof
ed by such an invidious imputation; I am not mad, the things which Paul affirmed concerning Jesus,
most noble Festus —A title properly belonging to a  and therefore to become a Christian. The meaning
Roman propretor.  How inexpressibly beautiful is of his words is not, Thou persuadest me to be almost
this reply 1 How strong! yet, how decent and re- a Christian, or, to become an almost Christian;
spectful! Madmen seldom call men by their names but, as it is here expressed, Thou almost perand titles of honour. Thus, also, Paul refutes the  suadest me to be a Christian, a true Christian,
charge. But utter the words of truth-Confirmed in  that is, really to embrace the religion of Christ.
the next verse; and soberness-The very reverse of  See here, Festus, altogether a heathen; Paul, altomadness. And both these remain, even when the  gether a Christian; Agrippa, halting between both.
men of God act with the utmost vehemence. For  Poor Agrippa! But almost persuaded! So near the
the king knoweth of these things-Is not an entire  mark, and yet to fall short! Another step, and thou
stranger to them. Paul, having refuted Festus, pur- art within the veil. Reader, stop not with Agrippa;
sues his purpose, returning naturally, and as it were  but go on with Paul. And Paul —Powerfully struck
step by step, from him to Agrippa. Before whom  with so remarkable an acknowledgment, said-With
also I speaklfreely-Imboldened by his permission, great fervency of spirit, and yet with perfect decenand assured of his candour. For I am persuaded  cy; I would to God that not only thou, &c. —Agrippa
that none of these things-O-f which I have been  had spoken of being a Christian, as a thing wholly
speaking; are entirely hidden from him —No, not in his power. Paul gently corrects his mistake; inwhat I have related concerning my conversion to  timating that to be a Christian is the gift and the
Christianity. Agrippa could not but have heard of work of God; but also all that hear Ime this dayit, having been so long conversant among the Jews. It was modesty in Paul not to apply directly to them
For this thing was not done in a corner-He seems  all; yet he looks upon them and observes them;
to refer not merely to one particular fact, such as were both almost and altogether such as I amhis conversion and commission to preach the gospel, Christians indeed; full of righteousness, peace, and
but to include the other great facts of Christianity; joy in the Holy Ghost. Ile speaks from a full sense
and particularly the death and resurrection of Christ, of his own happiness, and an overflowing love to all.
and the miraculous powers conferred on his disci- Except these bonds-For my afflictions I am willing
ples, which were all matters open and notorious, of to bear myself, till Providence shall release me from
the truth of which thousands had opportunity of be- them, without desiring that any others should share
ing certainly and thoroughly informed. King Agrip- with me in them. He wishes that they might all be
pa, b'lievest thou the prophets?-HIe that believes happy Christians as he was, but not persecuted
these, believes Paul, yea, and Christ. The apostle  Christians; that they might taste as mulch as he did
now comes close to his heart. What did Agrippa  of the blessings that attended Christianity, but not so
feel when  he heard this? I  know that thlou believest  much of its crosses; that they might be in bonds tIl
a                                                              845




Agrippa and the council                    THE ACTS.                     declare Paul to be innocent.
A. M. 4066.  30 ~ And when he had thus spoken, i doeth nothing worthy of death, or of A. M. 4066.
A. D. 62.                                                                                    A, D. 62.
the king rose up, and the governor, bonds.
and Bernice, and they that sat with them:  32 Then said Agrippa unto Festus, This man
31 And when they were gone aside, they  might have been set at liberty, g if he had not
talked between themselves, saying, f This man  appealed unto Cesar.
f Chap. xxiii. 9, 29; xxv. 25.                           g Chap. xxv. 11.
Christ, but not in bonds for Christ. Nothing surely  saw that, by the solicitations and threatenings of the
could be said more tenderly, nor with better de- chief priests and elders, Festus might be constrained,
corum.  contrary to his inclination, to put him to death, even
Verses 30-32. Anld lhen he had thus spokenz-That as Pilate formerly had been constrained, contrary to
the impression Paul began to make upon the court his conscience, to put Jesus to death. He might promight reach no further; the king rose up —Thus  bably foresee, too, that his visiting Rome under the
neglecting to yield to conviction, and losing, per-  character of a prisoner, would be overruled by Prohaps for ever, an unspeakably precious moment. vidence to answer some important purposes, as is
Whether the good impressions made were ever af- evident from  Phil. i. 12-20, it was. We may add
terward laid to heart and improved, we shall see in  further here, though this declaration of Agrippa
the day of final accounts. And the governor, and  could not obtain Paul's deliverance, yet it might do
Bernice, &c. —On none of whom, it seems, Paul's  him some service, that a testimony to his innocence
discourse had much, if any, effect..They ought, in  was pronounced by so learned and honourable a
justice, to have asked the prisoner whether he had  person of the Jewish nation and religion.  Festus
any more to say for himself; but, it seemls, they  would probably entertain a better opinion of him on
thought he had said enough to make his case clear, this account, and would give directions to the offiand with that they contented themselves. And uwhen   er who attended him to treat him with so much the
they twere gone aside-H-ad withdrawn, to consiult greater regard. "Thus it appears that, besides the
and know one aiother's minds on the matter, they  defence which Paul made from the top of the stairs
spoke one with another, all to the same purpose; to the multitude in Jerusalem, he at four different
saying, This gnan-As is evident by his discourse,  times, before the highest courts of judicature in Juwhich has all imaginable marks of candour and since- dea, defended the gospel, and his own conduct in
r'ty; doethnzothing'zo worthyofdeathorof bonds-They  preaching it, in the most public manner; namely,
appear to speak of his whole life, and not of what  1st, Before the Jewish council, consisting of the
happened at Jerusalem only. And could ye learn  high-priests, the chief priests, the whole estate of the
nothing more than this from his discourse?  A fa- elders, and the scribes; who all sat as his accusers.
vourable judgment of such a preacher is not all that 2d, Before Felix the Roman governor, at whose triGod requires.  Then Agrippa-Not in the least of- bunal the high-priest Ananias, and the elders from
fended with Paul for having spoken to him so freely;  Jerusalem, were likewise his accusers, and employsaid to Festus —In the hearing of the whole asseri-  ed a Roman orator to plead against him. 3d, Before
bly; This nman mnight have been set at liberty, if he  Festus, the governor, on which occasion the Jews
7acd not appealed unto Cesar-Paul's appeal, how- from Jerusalem stood forth, a third time, as his acever, was perfectly proper at the time he made it, cusers. 4th, Before King Agrippa, Bernice, the triseeing Festus had shown an inclination to gratify  bunes, and the principal persons of Cesarea, with
the Jews by proposing to judge him  in Jerusalem. many others, in whose presence Paul boldly assertAnd now, although Agrippa, with the con;ent of  ed his own innocence, with such strength of evidence
Festus, had declared that Paul might have been set at that both Agrippa and Festus declared he might
liberty if he had not appealed to Cesar, Paul very pru- have been set at liberty if he had not appealed to the
dently did not withdraw his appeal, because he fore- emperor."-Macknight.
CHAPTER XXVII.
Thzs chapter contains an account of Paul's voyage to Rome as a prisoner, accompanied by Luke, with divers other prisoners.
(1,) The beginning of their voyage is calm and prosperous, 1-8. (2,) Paul warns them of a destructive storm, but cannot
prevail with. them to winter where they were, 9-11. (3,) They are attacked by the storm predicted ib Paul, aid reduced
thereby to the greatest extremity, 12-20.  (4,) Paul, nevertheless, assures them that God would preserve all their lives,
21 26. (5,) After terrible and long distress, and the loss of their ship, they all, with great difficulty, escape to land on the
isle of Malta, 27-44.
846                                                                    a




Paul. accompanied by Luke,           CHAPTER XXVII.                   is sent prisoner to Rome.
A. M. 4066. AND  when  a it was determined  Cilicia and Pamphylia, we came to A. M. 4066
A.D. 62.                                                                             A. D. 62.
that we should sail into Italy, Pyra, a city of Lycia.
they delivered Paul and certain other prisoners   6 And there the centurion found a ship of
unto one named Julius, a centurion of Augus- Alexandria sailing into Italy; and he put us
tus's band.                                     therein.
2 And entering into a ship of Adramyttium,  7 And when we had sailed slowly many days,
we launched, meaning to sail by the coasts of and scarce were come over against Cnidus, the
Asia; onze b Aristarchus, a Macedonian of Thes- wind not suffering us, we sailed under 1 Crete.
salonica, being with us.                        over against Salmone:
3 And the next day we touched at Sidon.  S And hardly passing it, came unto a place
And Julius e courteously entreated Paul, and  which  is called  The  Fair Havens; nigh
gave him  liberty to go unto his friends to re- whereunto was the city of Lasea.
fresh himself.                                   9 Now, when much time was spent, and when
4 And when we had launched from  thence, sailing was now dangerous, d because the fast
we sailed under Cyprus, because the winds  was now already past, Paul admonished them,
were contrary.                                   10 And said unto them, Sirs, I perceive that
5 And when we had sailed over the sea of  this voyage will be with 2 hurt and much da
a Chap. xxv. 12, 25.  b Chap. xix. 29.  C Chap. xxiv. 23; a The Fast was on the tenth day of the seventh month, Le.
xxviii. 1G.-l Or, Candia.                      xxiii. 27, 29.- 2 Or, injury.
NOTES ON CHAPTER XXVII.               sumed in Rome was brought from Alexandria in
Verses 1I 2. 1When it was determined that we Egypt; and the vessels employed in that trade were
should sail into Italy-The apostle having, by ap- exceedingly large, as this vessel certainly Twas; for
peal, transferred his cause to the emperor, Festus there were on board of her no fewer than two hundetermined to send him to Italy by sea, as being a dred and seventy-six persons. And when twe had
shorter and less expensive passage to Rome; and  sailed slowly many days-By Rhodes and several
for that purpose delivered him, with certain other other small islands, which lay near the Carian shore;
persons, who were also to be judged at Rome, to  and scarce were come over against Cnidzts-A cape
one Julius, a centurion of the Italian legioii. All and city of Caria; the wind not sffering vs —To
these prisoners, with the soldiers who guarded them, make greater despatch, steering to the south; we
went aboard a ship of Adramyttium, a seaport of sailed under Crete-A well-known island in the
Mysia, and sailed from Cesarea in the autumn of Mediterranean sea; over against Salmone-A proA. D. 62. From the history here, it appears'that montory on the eastern coast of that island. And
the messengers of the churches, who accompanied  hardly passing it-That is, passing the cape with
Paul into Judea with the collections, (Acts xxi. 4,) difficulty; we camoe to a place called The Fair Hawere not intimidated by the evils which the Jewish  vens-The tmost considerable port in that part of
rage brought upon him in Jerusalem. For, while  Crete, which still retains the same. name: but the
he continued there, they remained with him; and  city Lasea, mentioned next, is now utterly lost, towhen he was sent a prisoner to Cesarea, they fol- gether with many more of the hundred cities, for
lowed him thither, and in both places, doubtiess, which Crete was once so renowned.
ministered to him, and perhaps attended him on his   Verses 9-12. Now when much time was spent-In
trials. And when it was determined to send him to  making this little way, and the season of the year
Italy, two at least of these affectionate friends went was so far advanced, that sailing was 1ow dangerin the same ship with him; namely, Luke, the writer ous —On account of the tempestuous weather usual
of this book, as appears from his style here, and  at that season: for thefast-Of the seventh month,
Aristarchus, a Thessalonian.                    or anniversary expiation; was now past-And conVerses 3-8. And the next day we touched at Sidon  sequently winter was coming on apace. It may
-A celebrated city on the Phenician coast, not far be proper to observe, that the fast here spoken of
from Tyre. Here Julius, to whose care the prison- was the day of atonement, which was ordered to be
ers had been delivered, being a man of singular kept on the 10th day of the 7th month, called Tisri
humanity, allowed Paul to go ashore and refresh  by the Jews, and consequently must have been about
himself with the brethren of that city; a favour the 25th of our September. Philo, in several paswhich must have been peculiarly acceptable to one sages quoted by Dr. Whitby in his note here, speaks
that had been so long in prison. After that, loosing  of this as an ill time for sailing, as Aratus also does;
from Sidon, they sailed under Cyprus-Leaving it on  and it would naturally be so, not only on. account of
the left hand; to Myra, a city of Lycia; and there  winter approaching, but also because of the flows
finding a ship of Alexandria, bound for Italy, they  that are still well known in the Mediterranean.
Nwent aboard. This ship, it is probable, was laden  Paul admonished them-Not to leave Crete. " Even
with wheat, for the greatest part of the corn con- in external things," says Bengelius, "faith exerts
a                                                              847




The ship in which                       THE ACTS.                       Paul sails is wrecked.
A. M. 4066. mage, not only of the lading and ship,   15 And when the ship was caught, A. M. 4066.
A. i). 62.                                                                            A. D. 62.
A.D.62.- but also of our lives.                and could not bear up into the wind,
11 Nevertheless, the centurion believed the  we let her drive.
master and the owner of the ship more than   16 And running under a certain island which
those things which were spoken by Paul.        is called Clauda, we had much work to come
12  [ And because the haven was not corn- by the boat:
nlodious to winter in, the more part advised to   17 Which when they had taken up, they used
depart thence also, if by any means they might helps, undergirding the ship; and fearing lest
attain to Phenice, and there to winter; which  they should fall into the quicksands, strake
is a haven of Crete, and lieth toward the south- sail, and so were driven.
west and north-west.                             18 And we being exceedingly tossed with a
13 And when the south wind blew  softly, tempest, the next day they lightened the ship;
supposing that they had obtained their pur-   19 And the third day ewe cast out with our
pose, loosing thence, they sailed close by Crete. own hands the tackling of the ship.
14 But not long after there 3 arose against it  20 And when neither sun nor stars in many
a tempestuous wind, called Euroclydon.         i days appeared, and no small tempest lay on
3 Or, beat.                                    e Jonah i. 5.
itself with the greatest presence of mind, and readi- But not long after there arose against it-Against
ness of advice."  And said unto them —Namely, to  the ship; a tempestuous wind, called EIuroclydonthe centurion and other officers; Iperceive that this This expression comes from evpof and 2cvdov, an
voyage —If it be pursued according to the present eastern storm,, as the word signifies. A kind of
scheme you have in view; will be with hurt and  tempest this which is called by those who now fre9much damage-Paul seems to have given them this I quent those seas, a Levanter. It was a kind of
warning, not so much because of the time of the hurricane, not carrying them  any one way, but
year, and the tempests usually attending it, as by a tossing them backward and forward: for these fuprophetical spirit. God, intending to preserve and  rious winds blow in all directions, from thenorth-east
honour Paul in this tedious and difficult voyage, en- to the south-east. And when the ship was caughtdues him with the gift of prophecy; which, when  Ivvap7rao9evroS,  was violently hurried away; and
they saw it verified, could not but.beget in them a would not bear up against the wind-Or face it, as
great respect for him, and was probably the means the word av7ro000a2yetv signifies; wve let her driveof salvation to many that were in the ship with him; 1 Gave her up to the wind, to be driven before it.
not only of the lading and ship, but also of our lives-    Verses 16-19. Running under a certain island
So it would have been; their lives would have been  called Clauda-A little to the south of the western
lost, as well as the ship and goods, had not God  coast of Crete. Such was the violence of the storm,
given the lives of all in the ship unto Paul, and  that wve had much work-Great difficulty to become
saved them for his sake. See verse 24. Neverthe- masters of the boat, so as to secure it from being
less, the centurion believed the master7-Whom he I staved; which when they had taken up, they used
thought most experienced and best skilled in an af- helps-Not only all such instruments as were fit for
fair of that kind. And, indeed, it is a general rule, I their purpose, but all hands.too; undergirding the
Believe an artificer in his own art. But Paul had  ship-With cables, to keep it from bulging, and enaan extraordinary qualification, with which the cen- ble it to ride out the storm; and fearing-As the
turion was not acquainted: he had supernatural wind had varied more to the north, and blew them
light from God. And because the haven —Notwith- toward Africa; lest they should fall into the quickstanding its promising name; was not commodious sands-The greater or the lesser Syrtis, those quick— Avev6e r  was unfit, and probably judged unsafe; [sands on the African shore, so famous for the
to wvinter in, the more part-Of the ship's company; destruction of mariners and vessels; they strake sail
advised to depart-AvayOrlva, to set sail thence; if  -That so their progress might be slower, and some
by any any means they might obtain to Phenice —A  more favourable weather, in the mean time, might
port in Crete, and not the Phenicia in Syria; and I come to their relief; and so were driven-Before
lieth, toward the south-west and north-west —That is, the wind, as before. And the next day they light.
having a double opening to these two parts.     ened the ship-Casting the heavy goods with which
Verses 13-15. And when the south wind blew  she was laden into the sea. And the third ctay we
softly-Ordinarily a wind very mild, and at that time  cast out the tackling of the ship-Cutting away even
not high; supposing  they had obtained their pur- those masts that were not absolutely necessary, and
pose-And would soon arrive at the harbour they  throwing them overboard with their furniture.
wished to reach; loosing, they sailed close by Crete    Verses 20-22. And when neither sun nor stars in
-That is, sailed along the shore of the island, not  many days appeared-The direction of which could
being afraid to be driven upon it by that side wind. be the less spared before the compass was found
848




An angel of God assures Paul that   CHAPTER XXVII.   the people on board should be saved.
A. M. 4066.  ts, all hope that we should be saved  gel of God, whose I am; and g whom  A. M. 4066
A. D. 62.                                                                          A. D. 62.
was then taken away.                I serve,
21 ~ But after long abstinence, Paul stood   24 Saying, Fear not, Paul; thou must be
forth in the midst of them, and said, Sirs, ye brought before Cesar: and lo, God hath given
should have hearkened unto me, and not have  thee all them that sail with thee.
loosed from Crete, and to have gained this harm   25 Wherefore, sirs, be of good cheer: h for I beand loss.                                     lieve God, that it shall be even as it was told me.
22 And now  I exhort you to be of good   26 Howbeit, iwe must be cast upon a certain
cheer: for there shall be no loss of any man's island.
life among you, but of the ship.                27 But when the fourteenth night was come,
23 f For there stood by me this night the an- as we were driven up and down in Adria,
f Chap. xxiii. 11.-g Dan. vi. 16; Rom. i. 9; 2 Tim. i. 3.   h Luke i. 45; Rom. iv. 20, 21; 2 Tim. i. 12.-i Chap. xxviii. 1.
out; and no small tempest lay on us —Still the wind  whose servant and property Iam, and whom Iserve
was boisterous, and the sea ran high; all hope that -Worship and obey. How short a compendium
we should be saved-That is, delivered from the  of religion! Yet how clear and how full! Condanger we were in; was then taken away-The  taining both doctrine and practice, both the foundawhole ship's company expected nothing but that the tion and the superstructure: comprehending at once
ship would certainly be lost, and we should all pe- faith, hope, and love, with their proper fruits: in
rish with it. But after long abstinence-For all fact, all graces and virtues. Reader, see thou be
this time they had had no heart to think of taking  able to say, Whose I am! and then, and not before,
any regular refreshment, and probably several of thou wilt be able to add, and whom Iserve. Be his
them took little or none; Paul stood forth in the subject, his servant, his child, his heir, and know
midst of then —Authorized by God to give them  thyself to be such, know that thou art of God, by
encouragement; and said, Sirs, ye should have the Spirit which he'gives thee, and then thou will
hearkened unto me-Paul having foreseen and fore- be able to serve him in holiness and righteousness
told what had befallen them, and warned them not before him, making his will thy rule, and his glory
to set sail from Crete, they ought to have believed  thy end, in all thy actions, and that all the days of
his prediction, and taken his advice, especially as thy life. Saying, Fear not, Paul-Such a message
Luke and Aristarchus, if not sortie others on board  God's angels have often brought unto his people.
the ship, Paul's companions, could have borne, and  See Dan. x. 12, 19; Luke ii. 10; Matt xxviii. 5.
probably did bear, witness to the spirit of prophecy  Thou must be brought-Rather, be presented; beand the miraculous powers with which he was en- fore Cesar: and lo, God hath given thee all them
dowed: and for their not hearkening to him they  that sail with thee-Paul had doubtless prayed for
were now deservedly punished. And to have gain- them. And God gave him their lives; and perhaps
ed-That is, to have brought upon yourselves and  their souls also. And the centurion, subserving the
upon us all, as well as upon the owner of the ship, designs of the Divine Providence, spared, for his
this harm and loss-Which is now before your sake, the lives of the prisoners, verse 43. Here we
eyes. The words, v6ptv Kca'ruatav, rendered harm  have an instance how wonderfully the providence
and loss, are used verse 10, and have here evidently  of God reigns in things apparently the most contina reference to what the apostle had there predicted. gent! And, rather shall many bad men be preserved
And-Or nevertheless; now I exhort you —Bad as with a few good, (for so it frequently happens,)
the situation of affairs may appear; to be of good than one good man shall perish with many bad. So
cheer-For though you conclude you must inevita- it was in this ship, and so it is in the world. Paul
bly perish, I assure you there shall be no loss of repeats, it seems, the very words of the angel, Lo,
any man's life-Among you, that is, provided they  God hath, given thee all that sail with thee. For at
would do as he directed them, see verse 31. In  such a time of distress as this, there was not the
God's promises there is generally implied a tacit same danger which there might otherwise have
condition, which, from the nature of the thing, is to been, of Paul's seeming to speak out of vanity what
be understood, as in the promise made to Eli, he really spoke out of necessity. Wherefore, be of
1 Sam. ii. 30. Paul here foretels their preservation  good cheer-Take courage, and lay aside your fears;
so particularly, that, when it was effected, more  for I believe God-I trust in him whose word is
credit might be given to the gospel which he preach- faithful, and his power almighty; that the event
ed, and more glory might redound to the God he shall be as has been told me. Howbeit-1I know
worshipped.                                   also; we must be cast upon a certain island-And
Verses 23-26. For, &c. —As if he had said, 4 is that the vessel will be wrecked upon the coast of
not without good authority that I speak in so ex- it. Nevertheless, if we take care to use the proper
press and positive a manner, with regard to an means, we shall all escape, and get safe to land.
event which seems to you utterly improbable;   Verses 27-32. But when the fourteenth night —
there stood by me this night the angel of God, Since they left Crete; was come, as we were driven
VOL. I.           ( 54 )                                         849               a




Paul, trusting in God, persuades       THE ACTS.                 the people to take some meat.
A. M. 4066. about midnight the shipmen deemed   32 Then the soldiers cut off the ropes A. M. 4066.
A. D 62. that they drew near to some country; of the boat, and let her fall off2.
28 And sounded, and found it twenty fathoms:  33 And while the day was coming on, Paul
and when they had gone a little further, they  besought themn all to take meat, saying, This
sounded again, and found it fifteen fathoms.    day is the fourteenth day that ye have tarried,
29 Then fearing lest they should have fallen  and continued fasting, having taken nothing.
upon rocks, they cast four anchors out of the   34 Wherefore I pray you to take some meat;
stern, and wished for the day.                for this is for your health: for k there shall not
30 And as the shipmen were about to flee out a hair fall from the head of any of you.
of the ship, when they had let down the boat  35 And when he had thus spoken, he took
into the sea, under colour as though they would  bread, and'gave thanks to God in presence
have cast anchors out of the foreship,         of them all; and when he had broken it, he
31 Paul said to the centurion, and to the sol- began to eat.
diers, Except these abide in the ship, ye cannot  36 Then were they all of good cheer, and
be saved.                                     they also took some meat.
k 1 Kings i. 52; Matt. x. 30; Luke xii. 7; xxi. 18.-' 1 Sam. ix. 13; Matt. xv. 36; Mark viii. 6; John vi. 11; 1 Tim. iv. 3, 4.
up and down in Adria —That is, in the Adriatic  ers: nor was Paul careful for his own. We may
sea: as the ancients called all that part of the Medi- learn hence, to use the most proper means for secuterranean sea which lay south of Italy. About mid- rity and success, even while we depend on Divine
night, the shipmen deemed (apprehended) that they  Providence, and wait for the accomplishment of
drew near to some country-Or shore ) which con- God's own promise. He never designed any profirmed what Paul had told them, that they must be mise should encourage rational creatures to act in an
driven upon some island: and, to try whether it was irrational manner; or to remain inactive, when he
so or not, they sounded —In order to ascertain the has given them natural capacities of doing somedepth of the water, which would be less as they  thing, at least, for their own benefit. To expect the
drew nearer to the shore. And by the first experi- accomplishment of any promise without exerting
ment, they found it twenty fathoms, and by the these, is at best vain and dangerous presumption, if
next onlyfifteen-Which decrease of their sounding  all pretence of relying upon it be not profane hypoconvinced them that their apprehension was just. crisy. Then the soldiers-Who had learned from
Then, fearing lest they should have fallen upon  their commander to pay a deference to what Paul
rocks-Of which there were very many in those seas, said, that the success of this intended fraud might
especially about the islands, where there might not be effectually prevented; cut off the ropes of the
be depth of water sufficient to keep the vessel from  boat-By which it was fastened to the side of the
striking; they cast four anchors out of the stern-  ship; and let it fall off into the sea —Before any of
This shows how great the tempest was, in that they  the mariners got into it.
needed so many anchors; and wished for day-    Verses 33-38. While the day was coming on-BeThat they might the better discern their situation. fore they had light sufficient to discern what they
And, as the shipmen were about to flee out of the should do; Paul besought them all to take meatship-Perceiving the danger to be extreme, and en- To take some refreshment; saying, This is the
deavouring to provide for their own safety, by mak- fourteenth day that ye continue fasting-Not as if
ing to the shore; and when —To compass their de- they had absolutely eaten nothing all that while;
sign; they let down the boat into the sea-Supposing  for it is generally allowed that none can fast half so
it would go more safely over the shallows; and long without danger of death; having taken noth.ng
were just going into it, under colour as though they  -No regular meal; through a deep sense of your
would have cast anchors-From the ship's head, to  extreme danger: the necessary consequence of
make the vessel more secure; thus dissembling the which is, that you must be very faint and weak, and
true reason of their going into the boat, which was unfit for those exertions and fatigues which may
to make their escape. Paul-Who knew it was the farther lie before you; for it will be a narrow escape
will of God that all proper endeavours should be that we are to expect, and we may find great diffiused for their preservation, in a dependance on the culties in getting on shore. If a sense of the great
promise he had given them, perceiving the design  danger they were in took away all their desire for
they had in view; said to the centurion and to the food, let us not wonder if men who have a deep
soldiers-Who had power to hinder their accom- sense of the danger they are in of everlasting death
plishing their design; Except these mariners abide should, for a time, forget either to take food, or to
in the ship-Without whom ye know not how to  atttnd to their worldly affairs. Much less let us cenmanage it; ye cannot be saved-He does not say, sure that as madness which may be the beginning
We. That they would not have regarded. The of true wisdom.  Wherefore-Since till the mornsoldiers were not careful for the lives of the prison- ing rises we can attempt nothing by way of approach
85C                                        (54, )              a




Paul and his companions              CHAPTER XXVII.                  get safe ashore at Malta.
A. M. 4066. 37 And we were in all in the ship   41 And falling into a place where A. M. 4066.
A. D. 62.                                    A.D. 62.
two hundred threescore and sixteen  two seas met, nthey ran the ship  A. D. 62.
msouls.                                         aground; and the forepart stuck fast, and re38 And when they had eaten enough, they  mained unmoveable, but the hinder part was
lightened the ship, and cast out the wheat into  broken with the violence of the waves.
the sea.                                        -42 And the soldiers' counsel was to kill the
39 And when it was day, they knew not the  prisoners, lest any of them  should swim  out,
land: but they discovered a certain creek with  and escape.
a shore, into the which they were minded, if it  43 But the centurion, willing to save Paul,
were possible, to thrust in the ship.           kept them fiom their purpose, and commanded
40 And when they had 4taken up the an- that they which could swim, should cast themchors, they committed themselves unto the sea, selves first into the sea, and get to land:
and loosed the rudder-bands, and hoised up   44 And the rest, some on boards, and some
the mainsail to the wind, and made toward  on broken pieces of the ship.  And so it came
shore.                                          to pass, ~ that they escaped all safe to land.
m Ch. ii. 41; vii. 14; Rom. xiii. 1; 1 Pet. iii. 20.-4 Or, cut the -anchors, they left them in the sea.-   2 Cor. xi. 25.- o Verse 22.
to land; I pray —Iapaccao, I exhort; you to take alcevof, rendered sail, verse 17, signifies the mainipo~o, nourishment, for this is —Ipotr rT  v/zerepaf mast, and consequently, that the mainsail was now
aura7ptag for your preservation, that ye may be the  gone, verse 19) supposes it was a sail near the fore
better able to swim to shore; for there shall not a  part of the ship, answering to what we call the forehair, &c.-A proverbial expression, assuring them  mast, or the bowsprit. And falling into a place
of entire safety. And when he had thus spoken, he where two seas met-Probably by reason of a sandtook bread and gave thanks-For that provision  bank running parallel with the shore, such was the
which God now gave them in their necessities, and  violence of the current, that they ran the ship
for the assurance of life with which he had'favoured  aground, so that the fore part stuck fast upon the
them by so. particular a revelation; and when he sand, but the hinder part was broken to pieces by
had broken it, he began to eat-Thus setting them  the violence of the waves-So that they suffered
an example. Then were they all of good cheer-  shipwreck with the shore in view, and almost in the
Encouraged by his example as well as words  and  harbour, teaching us never to be secure.
they also took some meat-As he had done. And    Verses 42-44. And —In this critical juncture, as
when they had eaten enough-As much as was suffi- there were several prisoners on board, who were to
5ient for their present refreshment and support; be conveyed in custody to Rome; the soldiers' counthey lightened the ship-Still more than they had  sel was to kill them-A counsel most unjust, undone; and cast out the wheat-The very stores grateful, and cruel; lest any of them should swim
they had on board; into the sea-So firmly did they  out and escape-Out of their hands; of which they
now depend on what Paul had said.               were unwilling to run the hazard, as they knew how
Verses 39-41. And when it was day-And they  severe the Roman law was in such cases, where
had the shore before them; they knew not the land  there was any room to suspect the guards of conni-And therefore were still at a loss what course  vance or negligence. But the centurion, willingto take; but they discovered a certain creek-   Or rather, desirous; to save Paul —For though he
A bay or bosom of the sea, having land on each  had despised his advice, (verse 11,) yet he afterward
side, where they judged it most likely for them to  saw much cause to respect him, and therefore preget on shore; using, however, still all proper means vented the soldiers from executing their purpose.
for their safety. And when they had taken up-Or, Thus God, for Paul's sake, not only saved all the
as it is now termed, weighed; the anchors, they  rest of the ship's company from being lost in the
committed themselves-Or, rather, the ship; unto  sea, but preserved the prisoners from being murderthe sea-And tried to stand in for the creek. But ed, according to the unjust and barbarous proposal
the original expressions here, ra- ayicvparf iepteXovref, of the soldiers, who could have thought of no worse
eLtV E et rv vaXacaav, may be rendered, having cut a scheme, had they all been condemned malefactors,
the anchors, tlhey left them in the sea. And loosed  and had these guards, instead of conveying them to
the rudder-bands-Their ships had frequently two  their trial, been carrying them to the place of exerudders, one on each side. These were fastened  cution. Commanded that they who could s'wimn
while they let the ship drive; but were now loosen- should cast themselves fJirst into the sea, and get to
ed, when they had need of them to steer her into  land-That they might be helpful to others in getthe creek. And hoisted up the mainsail to the ting on shore; and the rest, some on boards, &c.wind-Which seemed to set right for their purpose. Still using means, though it was of God only that
Although our translators here render the word, they had those means, and that the means were
apreova, mainsail,  Grotius (who  supposes that made effectual fortheir preservation. And it came
a                                                              851




Paul is preservedfrom the poison           THE ACTS.            of a viper, which fixed on his hand.
to pass-Through the singular care of Divine Pro-  These would find their deliverance from  the fury
vidence, and according to the prediction of Paul; of the sea but an earnest of an infinitely greater
that they escaped all safe to land —And there was  deliverance, and are, long ere this, lodged with him
not one single life lost; and some of them, doubt- in a more peaceful harbour than Malta, or than
less, received the apostle as a teacher sent from God. earth could afford.
CHAPTER XXVIII.
(1,) Paul and his companions are hospitably entertained by the inhabitants of Malta, 1, 2. (2,) He is there miraculously
preserved from the venom of a viper, which fastened on his hand, 3-6; and heals Publius's father of a fever and flux, and
other persons of different diseases, 7-10. (3,) After three months' abode at Malta, they sail by Syracuse, Rlhegium, and
Puteoli; from which last place Paul travels on foot to Rome, 11-16. (4,) Committed to the care of a private soldier in a
private house, he sends for some principal Jews, and shows them that there was no cause for his imprisonment, 17-20.
(5,) He afterward, at an appointed meeting, preaches the gospel to a great body of them; some of whom believe, and others
reject it, as Isaiah had foretold, 21-29. (6,) As a prisoner in his own hired house, he preaches unmolested to all that come
to hear him, 30, 31.
A. M. 4066. A ND when they were escaped, then   3 71 And when Paul had gathered a A. M. 4066
-    they knew  that a the island was  bundle of sticks, and laid them on the             D.
called Melita.                                     fire, there came a viper out of the heat, and
2 And the b barbarous people showed 1us no  fastened on his hand.
little kindness: for they kindled a fire, and   4 And when the barbarians saw the venomzreceived us every one, because of the present ous beast hang on his hand, they said among
rain, and because of the cold.                     themselves, No doubt this man is a murderer,
a Chap. xxvii. 26.                        b Rom. i. 14; 1 Cor. xiv. 11.; Col. iii. 11.
NOTES ON CHAPTER XXVIII.                 two years, it surrendered to the English, under
Verse 1. When they were escaped, they knetw-  whose dominion it still continues.
From some of the inhabitants who came to them;    Verse 2. And the barbarous people showed us no
that the island-On which they were cast; was  little kindness-In our distressed circumstances;
called Melita —Or, Malta. This island, which took  for they kindled a fire, cc., because of the present
its name from the abundance of honey found there- rain —WVhich had followed the storm; and because
in, (meli, in Greek, signifying honey,) lies between  of the cold-With which, in our wet clothes, we
Africa and Sicily, about sixty miles distant from the  were ready to perish. It must be observed, that the
latter country, and is about twelve miles broad, and  Romans and Greeks termed all people barbarians
twenty long. It consists of a chalky rock, having  that differed from them in their language or customs.
not more than between one and three feet depth of  All mankind are therefore comprehended by the
earth, and yet is very fertile, producing much cotton  apostle under the distinction of Greeks and Barbaand excellent fruits. The Melitese were originally a  rians, Rom. i. 14. The Greeks and Romans, howcolony of the Carthaginians, as appears from several ever, were in many respects more barbarous themold inscriptions in Punic characters, and from the  selves (according to the common meaning of that
language of the present inhabitants, the number of  term) than these islanders, who, as we learn from
whom is stated to be above ninety thousand. The  Diodorus Siculus, (lib. v. page 204,) were noted for
place on the island where Paul and his company  their civility to strangers, and who certainly, on this
were driven on shore is, at this day, shown to tra- occasion, gave a striking proof of that civility.
vellers, and goes by the name of St. Paul's shore, They were not, indeed, as here appears, much culor haven. His shipwreck here procured a kind of  tivated, but the generosity which they showed to
religious veneration to the island among Christian  these shipwrecked strangers was far more valuable
nations; in consequence of which, it was given, in  in the sight of God, and all good menf, than any varthe year of our Lord 1525, by Charles V., emperor nish which the politest education could give, where
of Germany, to the knights of Rhodes, expelled  it did not teach humanity and compassion.
from that island by the Turks, and generally called    Verses 3, 4. And when Paul-Who had learned
the knights of St. John of Jerusalem. They are  to make himself servant of all, and would stoop to
one thousand in number, of whom five hundred al- any thing by which he might be serviceable, was
ways reside on the island. In the year 1798, the  laying on the fire a bundle of sticks-Which he had
French, under Bonaparte, took the island; and, in  gathered; there came a viper —Which had been
1800, being reduced by famine, after a blockade of concealed among the wood; out of the heat, and
852                                                                  a




While Paul continued at Malta       CHAPTER XXVIII.            he healed many diseased people.
A. M. 4066. whom, though he hath escaped the  the chief man of the island, whose A. M. 40o6
A. D 62.                                                                              A. D. 62.
sea, yet vengeance suffereth not to  name was Publius; who received us,
live.                                           and lodged us three days courteously.
5 And he shook off the beast into the fire,  8 And it came to pass, that the father of Puband c felt no harm.                             lius lay sick of a fever, and of a bloody flux:
6 Howbeit, they looked when he should have  to whom  Paul entered in, and e prayed, and
swollen, or fallen down dead suddenly: but f laid his hands on him, and healed him.
after they had looked a great while, and saw   9 So when this was done, others also which
no harm come to him, they changed their minds, had diseases in the island, came, and were
and d said that he was a god.                   healed:
7 T In the same quarters were possessions of   10 Who also honoured us with many g hoc Mark xvi. 18; Luke x. 19.  d Chap. xiv. 11.  e James   f Mark vi. 5; vii. 32; xvi. 18; Luke iv. 40; Chap. xix. 11,
v. 14, 15.                                      12; 1 Corintbians xii. 9, 28.-g Matthew xv. 6; 1 Tim. v, 17.
fastened on his hand —Round which it probably  animal into the fire, (the power of Christ interposing
twisted itself, and bit it. And when the barbarians  to preserve him,) he.felt no harm —Received no insaw the venomous beast-Or the fierce animal, as jury, and took no further notice of what had hapinpltov should rather be translated; the word beast pened. Howbeit, they looked when he should have
being a very improper term for it; they said-See- swollen-The islanders, knowing that the bite of a
ing also his chains; No doubt this man is a wTar- viper was wont to occasion a sudden and painful
derer-" They concluded he was a murderer, (says death, expected the venom left in Paul's flesh would
Elsner,) rather than a person guilty of any other have caused a burning and swelling, and that he
crime, because they saw the viper hanging on his would instantly have fallen down dead. But Christ
hand, which therefore they judged to have been the  now fulfilled in Paul the promise made to his discioffending member, according to the rule which pre- pies, they shall take up serpents, and if they drink
vailed among the ancients, that persons were often  any deadly thing it shall not hurt them. But after
remarkably punished in that part of the body which  they had looked a great while-Expecting every
had been the immediate instrument of their sin;"  moment the pernicious effects of the venom to ap.
whom, though he hath escaped the sea —Hath not pear, to their astonishment they saw no harm come
been destroyed by the tempest and shipwreck; yet to him.-God hereby intended to make him remarkvengeance srffereth not (Greek, e ertaev, whath not able among this barbarous people, and so to prepare
suffered) fto live —They looked upon him as, in the way for their receiving the doctrine of salvation
effect, a dead man already, after having been bit by  from his lips: they changed their minds, and said
that venomous creature. The poison of a viper so  that he was a god —Some deity, descended in a huinflames the blood, that a person infected with it is man form; supposing that no less power than that
usually tormented as with fire, and quickly dies. of a god could ward off so extreme a danger. Such
For this reason, the ancient Scythians, in war, used  is the stability of human reason! A little before he
to dip their arrows in the blood and gaul of vipers, was a murderer; and presently he is a god! Just
that their enemies wounded by them might die a like the people of Lystra; one hour sacrificing to
painful and sudden death. And, in some remote  this same apostle, and the next stoning him.  Nay,
times, some condemned criminals were put to death  but there is a medium: he is neither a murderer
by vipers set to their breasts: by this means Cleo- nor a god, but a man of God. But natural men
patra despatched herself. Though diKc, (justice, or never run into greater mistakes than in judging of
judgmlent,)here rendered vengeance, may be under- the children of God. Grotius, Whitby, and some
stood of the divine vengeance in general; yet, as others, think that these Melitese took Paul for Herthese were the words of heathen idolaters, possibly  cules, AXeSrfcasoc, (the driver away of evil,) who was
they might refer to a deity worshipped among them  worshipped in this island, and was, according to
under that name; as we know the Greeks and Ro- Ptolemy, one of the gods of the Phenicians.
mans had a goddess whom they termed NElcatc, Ne-   Verses 7-10. In the same quarters —In the neighmesis, the daughter of Justice, who, they supposed; bourhood of the place where the ship was stranded,
punished the wicked. It must give us pleasure to  and the shipwrecked company had met with such
trace among these barbarians the force of con- kind treatment; were possessions of the chief man
scienice, and the belief of a particular providence; of the island —The chief in wealth, if not in power
which some people of more learning have stupidly  also; who received and lodged us three days —The
thought it philosophy to despise. But they erred  first three days of their stay in the* island, till they
in imagining that calamities must always be inter- could all be disposed of properly through the island.
preted as judgments. Let us guard against this For such goodness Paul was soon able to make s6me
error, lest, like them, we condemn, not only the in- return. For the father of Publius lay sick of afever
nocent, but the excellent of the earth.        — The providence of God so ordering it, that he
Verses 5, 6. And he shook off, &c. —Greek, arort- should be ill just at this time, that the cure of him
vafar To iTptov, having shaken  off the venomous might be a present recompense to Publius for his
a                                                              853




The apostle, after landing at          THE ACTS.                    Syracuse, proceeds to Rome.
A. M. 4066. hours; and when we departed, they   12 And landing at Syracuse, we tar- A. M. 4067.
A. D. 62.                                                                             A. D. 63.
laded us with such things as were ried there three days.
necessary.                                       13 And from  thence we fetched a coml-ass,
11 ~ And after three months we departed in  and came to Rhegium: and after one day the
a ship of Alexandria, which had wintered in  south wind blew, and we came the next day
the isle, whose sign was Castor and Pollux.    to Puteoli:
generosity, and the cure of him by a miracle, a re- the largest and richest belonging to the Greeks;
compense particularly for his kindness to Paul.  To  being twenty-two miles in circuit, and equalling
whom Paul entered in and prayed-Thus showing  Carthage in its wealth. It was called Quadruplex,
that he could do nothing of himself, but looked to, because it was divided into four parts; the first of
and depended on, the living and true God alone for which contained the famous temple of Jupiter; the
the recovery of the sick person; and laid his hands  second, the temple of Fortune; the third, a large
on him-Thus, not acting as a physician, to restore  amphitheatre, and a surprising statue of Apollo; and
him by medicines, but as an apostle, to cure him by  the fourth, which was the island of Ortygia, the two
miracle; and healed him-Made him perfectly well temples of Diana and Minerva, and the celebrated
in an instant. Thus, by an extraordinary fact, God fountain of Arethusa. About two hundred and ten
recommended the gospel and the ministry of Paul to  years before the birth of Christ, this city was taken
Publius and his family, and indeed to the whole by Marcellus, the Roman general, and, in storming
island. For the news of this miracle was soon  the place, the famous Archimedes was slain by a
spread abroad in all parts of it, so that others also, common soldier, while he was intent upon his geowho had diseases-Of any kind, as many as were  metrical studies. He was calmly drawing his lines,
able to travel, or could any way be brought; came  and proceeding in the demonstration of a problem,
and were healed-In the same manner, by prayer when a soldier entered the room and clapped a sword
and the imposition of Paul's hands.  Who also to his throat. "' Hold," said Archimedes, C one mohonoured us, &c.-The sick people, who were thus ment, and my demonstration will be finished." But
miraculously cured, together with their relations the soldier, equally regardless of his prayer and
and friends, being grateful to Paul, rewarded him  demonstration, killed him instantly; Marcellus exand his company very liberally, performing to them, tremely regretting his death, and afterward showduring their abode in the island, every office of kind- ing singular favour to his relations for his sake. The
ness in their power; and, at their departure, lading  reader that will be at the pains of consulting the
them with such things as were necessary-For their Encyclopedia Britannica, on the word SYRACUSE,
voyage.                                         will find a particular'account of the manner in which
Verse 11. And after three months-The three  this illustrious geometrician, Archimedes, defended
winter months, which time Paul doubtless improved, the city for a long time, by his powerful engines,
as a true labourer in the Lord's vineyard.  We de- against all the valour and power of the Romans,
parted in a ship of Alexandria, whose sign was beating their galleys to pieces by huge stones proCastor and Pollux-Two fabulous semi-deities of jected from his machines, and by his levers, chains,
the Greeks and Romans, who were said to be the  and hooks from the walls, weighing the ships out of
sons of Jupiter and Leda, and, being translated to  the water, tossing them to and fro, whirling them
the heavens, formed the constellation called Gemini, round, and dashing them in pieces against each other,
or the Twins, a constellation which, when it ap- or against the points of rocks which projected under
peared, was deemed propitious to mariners. And, the walls, or sinking them to the bottom, destroying
as it was the custom of the ancients to have images several also by burning-glasses. In short, the acof their gods, both on the head and stern of their count of the poxver of his engines is, perhaps, the
ships, this Alexandrian ship had these, either on her most extraordinary that occurs in history; and if it
prow or stern. And yet, in a ship having such an  were not well authenticated, would exceed all beidolatrous image, Paul did not refuse to sail, consid- lief. How these stupendous effects were produced,
ering it as being only the name of the ship.    few, if any, leave been able to comprehend. SyraVerse 12. And —Soon after, leaving Malta, they  cuse was afterward rebuilt by Augustus, and had,
made the island of Sicily; and landing at Syracuse, at the time Paul visited it, recovered itself so as to
tarried there three days-The ship, probably, having  answer its former splendour. It had at length three
some goods to put ashore, or some to take in  castles, three walls, and a marble gate, and was able
there; for the ship seems to have been making a to send out twelve thousand heroes, and four huntrading voyage: This city was the metropolis of dred ships; but it received such a blow  from
Sicily, situated on the east side of the island, and  the Saracens, A. D. 884, when they razed it, that it
had a beautiful prospect for every entrance, both by  has not been able to recover itself since. See Calsea and land. The port, which had the sea on both  met and the Universal History, vol. vii. p. 516; vol.
sides of it, was almost wholly surrounded with ele- xvii. p. 29.
gant buildings; all the suburbs on both sides being    Verses 13-15. From thence we fetched a compass
banked up, and supported with walls of marble. -Coasted round the eastern shore of Sicily; and
While in its splendour, this city was considered as came to Rhegizrumn-A  town on the Italian shore,
854                                                              a




Pauel zs conmmitted to the           CHAPTER XXVIII.                   care of a private soldier.
A. M. 4067.  14 Where we found brethren, and  when Paul saw, he thanked God, and A. M. 4067.
A. D. 63.                                                                             A. D. 63.
were desired to tarry with them  se- took courage.
ven days: and so we went toward Rome.            16 And when we came to Rome, the centu15 And  from  thence, when  the  brethren  rion delivered the prisoners to the captain of
heard of us, they came to meet us as far as the guard: but h Paul was suffered to dwell
Appii Forum, and the Three Taverns; whom  by himself, with a soldier that kept him.
h Chap. xxiv. 25; xxvii. 3.
opposite to Messina in Sicily; and after one day-  good as to grant their desire. And, as this worthy
Having a favourable gale, we pursued our voyage; person is said by Luke to have courteously entreatand camne to Puteoli-A great seaport town of Cam- ed Paul through the whole of the voyage, he may
pania, not far from Naples. Here finding Christian  have bestowed on him favours which are not parbrethren-To whom Paul was known, at least by his ticularly mentioned. Those, however, which are
fame; we were desired to stay with them seven days mentioned deserve notice, as proofs of esteem and
-That they might have an opportunity of hearing  love from a heathen very honourable to the apostle.
Paul and conversing with him. And Julius was so  Julius's regard for Paul was founded, at first, on
good as to grant their request. After which he set the favourable opinion which Festus, Agrippa, and
out with the prisoners and soldiers for Rome, by  the tribunes, had formed of his cause, and which,
land. And now the brethren in that city, to whom  no doubt, they made known to Julius before he left
Paul was well known by his letter lately written to  Cesarea.  But his esteem of the apostle must have
the Romans, hearing that he was on the road, came  increased by what he himself observed in the course
out to mneet him —Not being ashamed of his bonds; of their acquaintance.  For, in his conversation,
and some of them came as far as the town of Ap- Paul expressed such just views of God and religion,
pii Forum-W-hich was fifty-one miles from  the  and of the duties of morality; and, in his actions,
city; and others to the Three Taverns, a town at showed such benevolence to mankind, and such a
the distance of thirty miles.  This unlooked-for concern for their real'interest, as could not fail to
testimony of respect from the brethren at Rome, endear him to so great a friend to virtue, as this
making a strong impression upon the apostle's mind, centurion seems to have been.  Besides, if Paul
he thanked God for. it, and took courage-Finding  was represented to Julius as one who could work
Christ was at Rome also, and being greatly refresh- miracles, that circumstance alone would induce him
ed by the company and conversation of such affec- to treat him with great respect. And more espetionate friends. After which they all went forward  cially, when he became himself a witness to the
to the city, where, it is supposed, they arrived in  accomplishment of Paul's prediction concerning
the February of A. D. 63. It is remarkable that their shipwreck, and to the miraculous cures which
there is no certain account by whom Christianity *he performed on the sick, in the island of Melita.
was planted at Rome. Probably some inhabit- Julius, therefore, having so great a friendship for
ants of that city were at Jerusalem  on the day  Paul, and, it may be, a favourable opinion of the
of pentecost, (Acts ii. 10,) and being then convert- Christian doctrine, we may suppose that when he
ed themselves, carried the gospel thither at their delivered the prisoners to Afranius Burrhus, who
return.                                         was then pretorian prefect, he did justice to Paul
Verse 16. And when we came to Rome, the centu- by representing him, not only as entirely innocent
rion delivered the prisoners to the captain of the of any real crime, but as a man of singular probity,
guard —Or prefect of the pretorian band, according  who was highly favoured of God, and endowed
to his commission. It was customary for prisoners with extraordinary powers. To this representation,
who were brought to Rome, to be delivered to this as well as to Festus's letter, the apostle was proba
officer, who had the charge of the state prisoners. The  bly indebted for the indulgence which was shown
person who now held this office was the noted Afra- him immediately on his arrival at Rome. For he
nius Burrhus. But Paulvwassuffered toddwellbyhimn- was not shut up in a common jail, with the other
self, with a soldier'that kept himn-Dr. Lardner prisoners, but from the very first was allowed to
proves, from  Ulpian, that the proconsul was to  dwell in his own hired house, with a soldier, who
judge whether a person, under accusation, was to  kept him by means of a chain fastened to his right
be thrown into prison, or delivered to a soldier to be wrist, and to the soldier's left arm.  This is the
guarded, or committed to sureties, or trusted on  chain of which Paul so often speaks in his epistles,
his parole of honour. The humanity with which  calling it his bonds; and which he showed to the
Julius all along treated the apostle merits particular Jews, when they came to him on the third day after
attention. At Sidon he allowed him to go ashore his arrival. Who, that had met Paul in these bonds,
to visit his Christian friends. And, when they were  would have guessed at his real character, and have
shipwrecked on the island of Melita, he kept the  imagined him to have been one of the most upright,
soldiers from  killing the prisoners that he might benevolent, and generous of mankind?  Yet such
save Paul. And because some brethren at Puteoli the apostle undoubtedly was. See Macknight and
wished Paul to remain with them a week, he was so II Doddridge.
a                                                              855




Paul convenes the Jews at Rome,         THE ACTS.           and declares the causefor so doing.
A. M. 4067.  17 T And it came to pass, that after that I had aught to accuse my nation A. M. 4067.
A. D. 63.                                                                            A. D. 63.
three days, Paul called the chief of the  of.                                  D. 63.
Jews together.  And when they were come to-  20 For this cause therefore have I called for
gether, he said unto them, Men and brethren, you, to see you, and to speak with you: bei though I have committed nothing against the  cause that n for the hope of Israel I am bound
people, or customs of our fathers, yet k was I de- with o this chain.
livered prisoner from Jerusalem into the hands   21 And they said unto him, We neither reof the Romans:                                  ceived letters out of Judea concerning thee,
18 Who   when they  had  examined  me, neither any of the brethren that came showed
would have let me go, because there was no  or spake any harm of thee.
cause of death in me.                            22 But we desire to hear of thee,% what thou
19 But when the Jews spake against it, m I thinkest: for as concerning this sect, we know
was constrained to appeal unto  Cesar; not that every where P it is spoken against.
i Chap. xxiv. 12, 13; xxv. 8.-k Chap. xxi. 33..' Chap.   0 Chap. xxvi. 29; Eph. iii. 1; iv. 1; vi. 20; 2 Tim. i. 16,
xxii. 24; xxiv. 10; xxv. 8; xxvi. 31. —m Chapter xxv. 11. ii. 9; Philem. 10, 13.  P Luke ii. 34; Chap. xxiv. 5,14; 1 Pet.
n Chap. xxvi. 6, 7.                             ii. 12; iv. 14.
Verses 17-20. And after three days-Given to rest ries could offer against me; would have let me goand prayer; Paul called the chief of the Jews to- That is, would have set me at liberty; because there
gether —His great love to the Jews induced him, was no cause of death in me-No crime, or offence,
wherever he came and found any, to labour in the  which they could judge to be a sufficient reason for
first place to promote their salvation; and as he was putting me to death, or for keeping me under longer
now bound, and could not conveniently go round  confinement. But when the Jews spake against it
to them, he sent for the chief of them to come to  — He speaks tenderly of them, not mentioning their
him, his confinement not being so strict but he had  repeated attempts upon his life. I was constrained
liberty to receive the visits of his friends. He had  to appeal unto Cesar-To remove my cause to
reason to suppose that they might be offended, and  Rome, finding that the governors of Judea, one after
imbibe prejudices against him, when they heard he  another, stood so much in awe of the Jews, that they
had appealed from the courts in Judea to Cesar, would not discharge me for fear of making them
and he judged it would be very proper for him to  their enemies. Not that I had aught to accuse nmy
make an apology to them for so doing; and, in order nation of-Not that I had any design to accuse
to prepare their minds for receiving the gospel, to  others; for, whatever injury I have received from
suffer nothing to be wanting on his part, to make  any particular persons, I heartily forgive them, and
them sensible of the affectionate regard that he had  wish the whole Jewish people, without exception,
for them, notwithstanding the injurious treatment even my most inveterate enemies among them, all
he had met with from their countrymen at Jerusa- possible prosperity and happiness; but I was forced,
1em. For these purposes he wished to have this contrary to my inclination, to make this appeal,
interview with them. Acd when-According to his purely in my own defence, and to prevent that
desire; they were come together-In the private house  assassination which I knew some persons were conwhere he dwelt; he said, Alen and brethren —Ad- triving against me. For this cause, therefore, have
dressing them in respectful language; and thereby  I called for you —As soon as I came hither; to see
intimating, that he expected to be treated by them  and speak with you —With a view, if possible, to
both as a man and a brother; though I have commit- prevent any prejudice which might be entertained
ted nothing against, the people, &c.-Seeing him  by any of you to my disadvantage; because that
chained, they might have suspected he had commit- for the hope of Israel-What Israel hopes for,
ted something against them,  Therefore he first namely, the Messiah and the resurrection; I amz
obviates this suspicion.  Yet was I delivered pri- bound with this chain —And exposed to all these
soner to the Romans-Their accusing him as a crimi- sufferings; and therefore, rather merit your comnal before Felix the governor, and demanding judg- passion and friendship, than your resentment.
ment against him, was, in effect, delivering him    Verses 21, 22. And they said, We have neither reprisoner into the hands of the Romans; and that at ceived letters, &c.-There must have been a par
a time when he desired no more but a fair and im- ticular providence in this; neither any of the bre.
partial trial by their own law. But if he had de- thren, (the Jews,) that came from Judea, showed or
clared the whole truth in this matter, the Jews spake any harm of thee —This was very strange if
would have appeared in a worse light than that in true: that the restless and inveterate rage of the
which he now represented them; for he might with  Jews, which had followed Paul whithersoever he
truth have asserted that they would have murdered  went, should not follow him to Rome also, to get
him without any colour of law or justice, if the Ro- him condemned there, was remarkable. But, permans had not protected him.  Who, when they had  haps his accusers had not yet arrived; or the Jews
exramined me-And had heard all that my adversa- did not dare to pursue him with their accusations
856                                                               a




Paul preaches the gospel           CHAPTER XXVIII.                        to the Jews at Rome.
A. M. 4067. 23 ~ And when they had appointed  by Esaias the prophet unto our fa- A. M. 4067.
A.D. 63.                                                                              A. D. 63.
him a day, there came many to him  thers,
into his lodging: q to whom he expounded and   26 Saying, t Go unto this people, and say,
testified the kingdom of God, persuading them  Hearing ye shall hear, and shall not underconcerning Jesus, r both out of the law of Mo- stand; and seeing ye shall see, and not perses, and out of the prophets, from  morning till ceive.
evening.                                         27 For the heart of this people is waxed
24 And s some believed the things which were  gross, and their ears are dull of hearing, and
spoken, and some believed not.                  their eyes have they closed; lest they should
25 And when they agreed not among them- see with their eyes, and hear with their ears,
selves, they  departed, after that Paul had  and understand with their heart, and should
spoken one word, Well spake the Holy Ghost be converted, and I should heal them.
q Luke irxiv. 27; Chap. xvii. 3; xix. 8.  r Chap. xxvi. 6, 22. xii. 2; Matt. xiii. 14,15; Mark iv. 12; Luke viii. 10; John xii.
B Chap. xiv. 4; xvii. 4; xix. 9.-. t Isa. vi. 9; Jer. v. 21; Ezek. 40; Rom. xi. 8.
40; _om. xi. __
into the court, to which, by appealing to Cesar, he  he expounded-Various passages of their own Scriphad now removed his cause. But we desire to hear tures, as well as the chief principles of the Christian
of thee what thou thinkest-What thy opinions or faith; and testified the kingdom of God —That is,
sentiments are, and what thou hast to say in defence  bore testimony to the erection and establishment of
of thy doctrine, as a disciple and missionary of Je- God's kingdom, under the Messiah; or set forth the
sus of Nazareth; for as concerning this sect-Which  nature of the Messiah's kingdom, showing that it
professes so high regard to him; we know —In the  was a spiritual, not a temporal kingdom; persuadgeneral; that it is everywhere spokenz against-  ing them concerning Jesus-Namely, that Jesus of
And held in great contempt. This was not, nor is Nazareth, in whose name he preached, was the very
it ever a proof of a bad cause; but a very probable  person foretold as the Lord of that kingdom; both
mark of a good one. Some think this refers to a out of the law of Moses, and out of the prophetsfact mentioned by Justin Martyr, (Dialog. cur That is, he showed that the birth, doctrine, miracles,
Tryph., pp. 171, and 368,) and afterward by Origen, death, resurrection, and ascension of Jesus, and the
(contra iCels., lib. vi.,) and Eusebius, (Ecc. Hist., pouring out of the Holy Spirit, had all happened
lib. iv. cap. 18,) that the Jews at Jerusalem  sent exactly according to the predictions concerning the
chosen men, of the most distinguished character, Messiah contained in the law and the prophets, and
all over the world, representing the Christians as an  from that agreement he argued and proved that Jeatheistical sect, and charging them with the grossest sus was their 16ng-expected Messiah. On this head,
calumnies, which the ignorant heathen advanced  he had as much need to persuade as to convince,
against them. The fact itself is very credible, but their will making as strong a resistance as their unas the exact date of it cannot be ascertained, it possi- derstanding. And in such an important light did
bly might take place after this period, and so not be  he view this subject, and so much was his heart set
the cause of the reproach now everywhere cast on  upon it, that he continued his discoursefromz mornthe Christians. The barnal mind, which is enmity  ing till evening —Probably eight or ten hours, urgagainst God and his holy religion, will always dis- ing it upon his hearers with all his might; for he
pose those who are only born after the flesh, to hate, knew not when he should have such another oppordespise, and persecute those that are born after the tunity, and therefore was willing to make the most
Spirit, and this circumstance sufficiently accounts of this.
for all the obloquy and ill treatment which the dis-   Verses 24-26. And some believed the things wchich
ciples of Jesus met with.                       were spoken-Were happily persuaded of the truth
Verse 23. And when they had appointed him a  of Paul's doctrine, and were induced to embrace
day —VWhich might best suit the convenience of  Christianity; aznd some —On the other hand, were
most of them that were present; they came to him  so much under the influence of strong prejudice and
at his lodging-For though they were much preju- hardened, that they believed nzot-But rejected the
diced against the Christian religion, as being every- gospel, amidst all the evidence which Paul advanced
where maligned, yet they were willing to be accu- to support it. And when they agreed not among
rately informed concerning it, which the Jews at themselves-But were of opposite opinions; they deJerusalem were not. And though Paul appeared  parted-The assembly broke up; after that Paul
among them, with every disadvantage, having been  had spoken one word-In the close of all, on account
sent to Rome a prisoner, and being at this very time  of that obstinacy which he observed to prevail in most
bound with a chain; yet they were willing to give  of them; Well spake the Holy Ghost unto ourfahim a patient hearing, judging it unjust to condemn  thers-What is equally applicable to you; saying,
a man, a party, or cause, unheard. So far, it seems, Go unto this people-Perverse and obstinate as they
had they imbibed the fair and equitable principles  are; and say, Hearing ye shall hpear, &c.-That is,
of the imperial city wherein they resided. To vwhom  ye shall most surely hear; am(;! sha7ll —Or rather
ns~~~~~~~ ~~~~~~857




Paul preaches the gospel at              THE ACTS.                Rome without any molestation.
A. M. 4067.  28 Be it known therefore unto you,  30 ~ And Paul dwelt two whole A. M. 4067
A. D. 63.                                                                             *A. D. 63.
that the salvation of God is sent years in his own hired house, and
u unto the Gentiles, and that they will heai received all that came in unto him,
it.                                               31 x Preaching the kingdom  of God, and
29 And when he had said these words, the  teaching those things which concern the Lord
Jews departed, and had great reasoning among  Jesus Christ, with all confidence, no man forthemselves.                                      bidding him.
u Matt. xxi. 41, 43; Chap. xiii. 46. 47; xviii. 6; xxii. 21; xxvi. 17, 18; Rom. xi. 11. —x Chap. iv. 31; Eph. vi. 19.,will; not understand-The words seem to denote a  within the first ten years of the reign of Nero, bejudicial blindness, consequent upon a wilful and ob- fore his cruelty against Christians broke out. Obstinate resistance of the truth. See notes on Isa. vi. serve, reader, that Rome heathen of old was far less
9, 10; Matt. xiii. 14; John xii. 40. We may observe  cruel, and much more courteous to the preachers of
here, that this passage of Isaiah is quoted oftener in  the gospel, than Rome antichristian has since been.
the New Testament than any other taken from the  Then an apostle might preach two years together,
Old; namely, no fewer than six times: (seethe mar- without molestation, in his own hired house, to all
gin:) and yet in such a variety of expressions, as comers: but now a minister of God must there have
plainly proves that the apostles did not confine them-  no public or private place of meeting to worship God
selves exactly, either to the words of the original according to his word and will, without danger of
Hebrew or of the Greek version.                  an inquisition! As the apostle's house was open to
Verses 28, 29. Be it known, therefore, &c.-Hav-  every comer, it is not to be doubted that many reing reproved the unbelieving and disobedient among  sorted to him daily,; some out of curiosity to hear
his hearers, he assured them  that the salvation of  and see the chief of a sect which was now become
God, which they despised and seemed to fortify  so numerous, and was said to be endued with exthemselves against, was sent unto the Gentiles-  traordinary powers, and others from an honest incliNamely, more especially from that time; and that nation seriously to inquire into the strange things
they would hear and embrace it, and so inherit the  which he spake concerning Jesus of Nazareth, and
blessings which these Jews rejected. His words to examine the evidence which he offered in supimply, that he would, from that day forward, turn to  port of them. Now to all these the apostle willingly
the Gentiles; and would seek, in their faith and  preached, bearing witness to Christ at Rome, even
obedience, his consolation under that grief which  as formerly in Jerusalem. And though Luke has
the infidelity of his brethren gave him. Before this, not mentioned it, Paul himself hath told us, that his
it must be observed, no apostle had been at Rome. testimony concerning Jesus was well received, and
St. Paul was the first. And when he had said these  that he made many converts in Rome, among whom
words-The last, it seems, that he now uttered among  were some even of the emperor's domestics, whose
them; the.Jews departed-Out of the place, not be- salutation he sent to the Philippians, chap. iv. 22.
ing prevailed upon to receive Jesus as the Messiah; Further, he says, that the brethren in Rome, encourand had great reasoning-Greek, Cav4rvrav, disputa-  aged by his example, perhaps also strengthened by
tions; among themselves-Some thinking there was the gift of the Spirit, which he imparted to them.
considerable weight in what Paul had urged to de- according to his promise, (Rom. i. 11,) preached the
fend the gospel, while others, still retaining their gospel more openly and boldly than they would
sinful and inveterate prejudices against it, were en- otherwise have done, Phil. i. 14, 15. Such was the
raged, and spake of him  and his arguments with  victory of the word of God and such progress had the
great contempt and indignation.                  gospel made by the end of these two years, in the
Verses 30, 31. And Paul dwelt two whole years  parts of the world which lay west of Jerusalem, by
at Rome, in his own hired house-Before he was the ministry of Paul among the Gentiles. How far
heard by Cesar, or his deputy, upon his appeal; and  eastward the other apostles had carried it, in the same,eceived all that camne to hiqn-Whether Jews or time, history does not inform  us. As Luke conGentiles. Preaching the kingdom of God-As es- eludes his history with Paul's abode at Rome before
tablished in the person of his beloved Son; and  his journey into Spain, we may infer that he wrote
teaching those things which concerned the Lord Je- both his gospel and the Acts while the apostle was
sus-And  the religion he had instituted in the  still living, of whose actions he was himself an eyeworld; with all confidence-All freedom of speech; witness, and by whom, it is very probable, this book?no man forbidding him-Neither emperor, nor sen- was revised, as the ancients also say his gospel was.
ate, nor magistrate, nor soldier, nor priest, nor peo- During this, his first confinement at Rome, the aposple, though in a heathen city, devoted to idolatry, in  tle wrote four epistles, which still remain; namely,
the least hindering or forbidding him. It appears, one to the Ephesians, another to the Philippians, a
from this passage, that the persecution against the  third to the Colossians, and a fourth to Philemon:
Christians at Rome was not then begun: the Ro- and after his release, he wrote his epistle to the Hemans had not yet made any laws against the disci- brews. In the epistles to the Philippians, Colossians,
ples of Jesus; for what is here related happened  and Philemon. Timothy joined Paul. But he is not
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The death and                        CHAPTER XXVIII.                          burial of St. Paul.
mentioned in the inscription of the epistle to the  numbers Gaul (that is, France) and Britain among
Ephesians, though it was written about the same  the disciples of the tent-maker. But in what order
time with the others, and sent along with the epistle  he took these places, or how long he remained in
to the Colossians. From this circumstance we may  any of them, cannot be determined. We are told,
infer, that the letters to the Philippians, the Colos- however, that about A. D. 65, or 67, (for chronolosians, and Philemon, were written a little before the  gers differ,) he returned to Rome, where, some say
letter to the Ephesians, and while Timothy was at he met with Peter, who was thrown into a prison,
Rome; but that after they were finished, and before  with other Christians, on pretence of being concernthe letter to the Ephesians was begun, he left the  ed in the burning of the city. Chrysostom tells us,
city to go to Philippi, agreeably to the apostle's pro- that he here converted one of Nero's concubines,
mise to the Philippians to send Timothy to theeL soon, which so incensed that cruel prince, that he put him
(chap. ii. 19,) and to what he tells the HIebrews, that to death; probably after an imprisonment, in which
Timothy was actually sent away, chap. xiii. 23. the second epistle to Timothy was written. How
The letter to the Ephesians, being written soon after long Paul continued in prison, at this time, we know
that to the Colossians, and while the matter, and  not; but from his being twice brought before the
form, and very expressions of that letter were fresh  emperor, or his prefect, it may be presumed that he
in the apostle's mind, the two resemble each other so  was imprisoned a year or more before he was conmuch, that they have been termed twin epistles, and  demned.
throw light on each other. For which reason the    The danger to which Paul was exposed, by this
apostle very properly ordered the Colossians to cause  second imprisonment, appeared so great to his astheir epistle to be read in the church of the Laodi- sistants, that most of them fled from the city.. Luke
ceans, to which it is supposed the Ephesians, agree- alone remained with him: and even he was so intiably to the directions given them by Tychicus, sent midated, that he durst not stand by him when he
a copy of their epistle. If this conjecture be right, made his first answer, 2 Tim. iv. 11, 16. From this
the epistle to the Ephesians is the letter from Lao- epistle we learn, also, that although the apostle's asdicea, which the Colossians were ordered to read in  sistants, terrified with the danger that threatened:their church, Col. iv. 16.                      him, forsook him and fled, he was not altogether
It must now be observed, that Paul, during his  without consolation.  For the brethren of Rome
two years' confinement at Rome, having preached the  came to him privately, and ministered to him, as we
gospel with great success, and edified the churches  learn from his salutation to Timothy, 2 Tim. iv. 21.
f Greece and Asia by the divinely-inspired letters   It is universally agreed, among all ancient writers,
which he wrote during that period, was at length re- who mention his death, that he was beheaded at
leased, probably in the spring of A. D. 65, answering  Aquee Salviae, three miles from Rome; for, being
to the ninth year of Nero. Luke, indeed, has not free of that city, he could not be crucified, as Peter
directly mentioned Paul's release; but by limiting  was, according to the tradition of the Latin Church,
his confinement to two years, he has intimated  on the very same day. It is said, and there is great
that he was then set at liberty. His confinement reason to believe it, that this glorious confessor gave
at Rome issued thus favourably through the good- his head to the fatal stroke with the greatest cheerness of his cause, and through the intercession  fulness, and also that he was buried in the Via Ostiof some powerful friends in Cesar's family, who  ensis, two miles from Rome, where Constantine the
had embraced the Christian faith, and who were  Great erected a church to his memory, A. D. 318,
greatly interested in the fortune of one who was so  which was successively repaired and beautified by
strong a pillar of the new religion which they had  Theodosius the Great, and the Empress Placidia.
espoused.                                        But his most glorious monument remains in his imSome have questioned whether he ever returned  mortal writings, which come next under our consiinto the east again, which yet, from Philem., verse  deration: and the author of this work will esteem it
22, and Heb. xiii. 23, he seems to have expected. one of the greatest honours which can be conferred
Clemens Romanus (ad Cor. epist. i. cap. 5) expressly  upon him, and the most important service his pen
tells us, that he preached in the west, and that to its can perform for the church of Christ, to be, in any
utmost bounds, which must at least include Spain; measure, instrumental in illustrating them, and renwhither he intended to go, Rom. xv. 24, 25. Theo- dering them more edifying than they had been bbdoret adds, that he went to the islands of the sea, and  fore to the reader.
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