Annotations on the New Testament
[ g] V. 17. Law. ] The use of the word 〈 in non-Latin alphabet 〉 law ] in the New Testament is very observable, and the several notions of it may perhaps be reducible to two heads: for first it signifies in one general notion the whole way of economy among the Jews under the Old Testament (taken precisely by itself, without opposition to the reformation wrought after by Christ, ) that way that men were then put into, in order to their eternal weal. Thus in this chap. v. 17. I came not to dissolve the law, &c. but 〈 in non-Latin alphabet 〉 to perfect it, i. e. not to destroy or pull asunder that former fabric under the Old Testament, but to reform and improve it in some things wherein it may be better; And so v. 18. when he saith, One Iota or title shall not pass from the law, till all be done, i. e. till the end of the world (and again v. 19. when of him that looseth any of the least of these commandments, he saith, that he shall be the least in the kingdom of heaven ) 'tis clear that the law there signifies the Old Testament-course; the religion of the former age, which indeed Christ came to review, and reform, to bring substance instead of shadows, to make clearer revelations, clearer or higher promises and precepts, (which he calls 〈 in non-Latin alphabet 〉 to fill up ) but not 〈 in non-Latin alphabet 〉 to pull asunder or dissolve it; This Justin Martyr excellently sets down in his discourse with Tryphon the Jew. Somethings there were, saith he, (not only permitted, as that of divorce, &c. but) 〈 in non-Latin alphabet 〉 ordained and appointed you, 〈 in non-Latin alphabet 〉 , because of the hardheartednesse of that people, as Circumcision, and other such outward observances, to interpose some checks, or stops in their course of carnality, and impiety, that they were so bent to, that they would not mind the 〈 in non-Latin alphabet 〉 , those eternal and natural rules of justice and piety. Now these things being thus required of them by the Law of Moses, they again abused contrary to God's design, placed all piety in those external performances, and neglected the natural justice and piety signified, and meant by God to be secured, and not betrayed by them. This therefore Christ comes to reform, to require the substantial duties instead of the shadows that darkly signified them, and all the changes wrought by Christ were of this nature, Reformations; And so, we know, pulling out weak or broken Timber in a building, and putting in better and stronger, is not pulling down of a house, but only repairing it; so far was Christ's design from destroying of it. And it is observable that in that place of v. 17. the Prophets are added to the Law, and so both in that, and many other places, the Law and the Prophets together signify the religion of the former age, simply taken as that differs from Christianity, which was the altering some things in it to the better reforming and mending of it; so Mat. 7. 12. This is the law and the prophets, i. e. this is a prime part of the Jewish religion or doctrine, and c. 11. 13. the Prophets and the Law prophesied till John, i. e. the Jewish religion continued in every part till John the Baptist; and Luke 16. 16. the same is again repeated, and Matth. 22. 40. all the law and the prophets ] i. e. the whole doctrine of that religion. Thus Mat. 12. 5. & 22. 36. and 23. 23. Luke 2. 22, 23, 24, 39. Luke 10. • 6. and 16. 17. and 24. 44. and so generally throughout all the Gospels, and most places in the Acts it signifies, viz. the religion of the Jews; only with this difference, that sometimes the context pointeth to one part of it, sometimes to another, but to any of these parts still, as they are in conjunction with the other parts, and so with the whole body of their religion. In the Epistles (and perhaps in some of the places of the Acts, as when there is mention of 〈 in non-Latin alphabet 〉 , Zealots of the law, and the like) some variation may be observed, and that will give us the second notion of the word, as 'tis set opposite to the Gospel. For though Christ had told them, and that most truly, that he came not to destroy the law, but only to reform and perfect it in all respects, yet such was the blindness and obstinacy of the Jews, and their zeal for every ceremony in the Law, and their pride in discriminating themselves from all other men, by that privilege of having and observing the Law just as 'twas given to Moses (i. e. the Jewish religion in every title) that when Christ would make reformations, telling them the true significations of their types, and giving them substance for shadows, they looked upon Christ and his Disciples after him as enemies of the religion of the Jews, and set up their more imperfect legal observances (which were only burdens to exercise, and employ them in time of their minority, and had nothing of real good in them, and might well be left off, especially when God in Christ declared his will that they should, and gave excellent, moral, substantial precepts instead of them) against all Christ's scheme, or form of reformation. Which dealing of theirs was the same in effect, as if that God, that first designed the frame of the Temple, should after appoint some little things to be altered in it (very much to the better, from that which was less to that which were more useful and agreeable) and to that end, to pull out some little pins, to take down some partitions, and the like, to take off Wood, and put Gold instead of it; and the people that first received that Temple from God (and observed, and valued it only for his sake) should now oppose the so useful alterations and reformations, as destructive to this Temple of God's erecting, and be zealous for the punctual retaining of that old form against God himself in this new designation. This was the practice of the Jews generally in Christ's time, nay even of a great number of those that had received and believed on Christ, for though they rejected not what he taught, but followed him, became his Disciples, took him for (and clave to him as) the Messias, yet many of them, (especially those that had anything of the Pharisee in them before their conversion) would have all the Mosaical rites observed by all Christians, Acts 15. 2. Which was in effect, as if they should accept of a reformation, and embrace all the new things which Christ brought in, but withal require to keep all the old ones too, those which he took out to put those in in the stead; Or as if he, that had his burden made easier by God, should call for his harder heavier burden again, and oppose God and all his faithful servants, nay persecute them (as the zealous Judaizing Christians, and Gnostics after did) because they would not agree with them to impose these heavier tasks on all men. How unreasonable this was is easily discerned; but however by this means it came to pass, that a great contention did in the infancy of the Church arise, betwixt the Judaizing zealots, and the Orthodox meek disciples of Christ. The former were for the observation and continuance of every ceremony of the Judaical law, obliging all the very Gentiles, as many as accepted of the faith of Christ, to undertake the observance of it, to be Circumcis'd, &c. The latter asserted the liberty of the Gentiles, who were never under that Jewish yoke, and for the Jewish converts, insisted on Christ's reformation, and consequently the abolition, and non-obligation of those shadows, which he had changed for that which was so much more excellent, Rom. 7. 4. The Judaizers yet farther pressed the great prerogative that the Jews had beyond all others, in having that Law of Moses, meaning by it that exact form, as it was given by him, and as that was opposed to Christ's reformation, or the same now review'd and reformed by Christ. Nay because the promises made to Abraham were by them supposed to belong to all the Jews, which stuck close to that old Mosaical form, and to none else, and to help them to justification, to the favor of God, and pardon of sins, Mat. 3. 8, 9. (though they lived in many sins unreform'd, and those such, as were of far greater moment, Mat. 23. 23. than the omitting the ceremonies of the Law could ever be deemed, which they so vehemently stood for) therefore they more and more enhaunsed and pressed the necessity of retaining every pin in the Temple, every ceremony of the Mosaical law, as it was before Christ's reformation; And with them the Gnostics soon complied, and generally inflamed the unbelieving Jews against all the Orthodox Christians, that did not: And against these Heretics, and those boasters of this Law, as a prerogative beyond all others, (these assertors of Moses 's old form against Christ 's review and reformation) the Apostles wrote the greatest part of most of their Epistles: And so in them, though the word be very oft used in the former notion for the Jewish religion, not as 'tis opposed to, but as 'tis perfected by the Gospel, (and that so often, that 'twere redious to name them) yet doth the word 〈 in non-Latin alphabet 〉 the law, and 〈 in non-Latin alphabet 〉 , the works of the law, many times signify (that, which I now set down for the second notion of the word) this old form of the Jewish religion (as it was, before it was reformed by Christ in those particulars forementioned) and that in opposition to the new form, as it now stands reformed, and heightened, altered and improved by Christ; Thus Rom. 2. 17. 〈 in non-Latin alphabet 〉 (speaking to and of the growing sect of the Gnostics, or Judaizers) He rests in, depends on, and boasts of the law, discriminates himself from all others, not only Gentiles, but Christians, which Judaize not, and though he commit gross sins against the very law, v. 21, 22. yet he thinks to be justified by being a punctual assertor of the external observances of the Law, against all things else even against God's own reformations. So Rom. 3. 20. By the works of the law no fl • sh shall be justified before him, i. e. by observation of the form prescribed by Moses, as it differs from Christ's reformation, or by bare observing the outward ceremonial without the inward substantial part of it, the circumcision without the purity, Rom. 2. 28, 29. For, as it follows, by that is 〈 in non-Latin alphabet 〉 , the discerning or acknowledging of sin; the law of Circumcision shows a man his o he commits, far from justifying him in the commission of it. So again v. 21. 〈 in non-Latin alphabet 〉 (as v. 28. 〈 in non-Latin alphabet 〉 ) without the law, or without the works of the law, i. e. without that punctual observation of the Mosaical form, the righteousness of God (or, God's way of justifying men) is manifested. Where 'tis observable, that this way of justifying 〈 in non-Latin alphabet 〉 , without the law, taken in this second sense, is said to be testified by the 〈 in non-Latin alphabet 〉 ] the law and the prophets, in the first sense; It being often intimated by them, that not the outward ceremony, but inward purity was that which is acceptable to God. So again v. 27. 〈 in non-Latin alphabet 〉 , the law of works ] opposed to 〈 in non-Latin alphabet 〉 , the law of faith, the outward to the inward law; where yet v. 31. having opposed them in that second notion, he makes them friends again in the first notion of the Law, In which, saith he, Christ did not abolish, but only perfect, and so establish the Law, heighten the former duties, and require more elevated performance of them, then was before believed to be under precept; and for the Ceremonial, change them from the external to the internal performance of them; and so likewise for the Judicial requiring the equity of them, i. e. that which among us is proportionable to that which appeared to be God's will among them, as far as the variation of circumstances makes prudent, or reasonable for us. So again, Rom. 4. 13. 〈 in non-Latin alphabet 〉 , the promise to Abraham was not by the law; The law there signifies the command of Circumcision, Gen. 17. 10. which being after the giving the promises to him, Gen. 12. 2, 7: and 13. 14. and 15. 1, 4, 6. and 17. 2. it could not be said, that that was the foundation of the promises made to Abraham; so Gal. 3. 17, 18, 21. and so Rom. 4. 14, 15, 16. So again Rom. 6. 14, 15. where [ 〈 in non-Latin alphabet 〉 , under the law ] under the Mosaical yoke of legal performances, such as Christ reformed and altered, is opposed to [ 〈 in non-Latin alphabet 〉 , under grace ] that state under Christ's reformation. So Rom. 7. 4. you are dead to the law, or, the Law to you, you are no more bound to it, and v. 6. we are freed from the law, i. e. from those parts of it, wherein Christ's reformation hath made a change. So Rom. 8. 3. 〈 in non-Latin alphabet 〉 , the unability and weakness of the law ] points to that second notion of the Law, before 'twas perfected by Christ. So Gal. 2. 16. three times 〈 in non-Latin alphabet 〉 , the works of the law ] in the same sense, as was explained, Rom. 3. 20. So again c. 3. 2, 5, 10, 11, 12. and in many more places in that chapter, (only with this light change, The Law without the mercy, or pardon of sin brought in by the Gospel, The Law taken alone, as Exclusive of the other, For by that, Cursed is everyone that continues not in all, &c. And in this sense is v. 13. the curse of the law, that punishment, that the Law brings on every sinner, and none but the Gospel frees us from.) So c. 4. 21. and c. 5. 4, 18. So 〈 in non-Latin alphabet 〉 , the law of commandments ] Ephes. 2. 15. (though 〈 in non-Latin alphabet 〉 , the law of a fleshly commandment, Heb. 7. 16. belong to another matter, speaking of Melchizedek and Christ typified by him, and denotes a law making provision for the mortality of Priests, appointing them in succession) that Codex or body of Commandments under Moses, before Christ's reformation. So Phil. 3. 6, 9. Heb. 7. 19. And because this Law of Moses was written and set down in the Scripture of the Old Testament, and so opposed in that respect to the law of Nature in the hearts of the Gentiles, and all men, (called 〈 in non-Latin alphabet 〉 the unwritten law ) therefore as the word 〈 in non-Latin alphabet 〉 or law is used, so in the same notions the word [ 〈 in non-Latin alphabet 〉 writing ] is used also. Sometimes in the first notion of 〈 in non-Latin alphabet 〉 , for the law or religion of the Jews. So Rom. 2. 27. 〈 in non-Latin alphabet 〉 , thee that hast literally observed the law of Moses, and art circumcised, and v. 29. (with a little change) 〈 in non-Latin alphabet 〉 , the circumcision in the spirit, not in the letter, or, writing i. e. the Spiritual circumcision purity of the heart, and not that outward commanded by Moses 's Law. So Rom. 7. 6. we serve in the newness of the spirit, i. e. according to this new reformed law, which looks most to inward purity, and not 〈 in non-Latin alphabet 〉 , in the oldness of the letter or writing, which required external circumcision, &c. So 2 Cor. 3. 6. God hath fitted and prepared us to be ministers of the New Testament, 〈 in non-Latin alphabet 〉 , not of the writing, but of the spirit, i. e. not of the Law, as it signifies the external body of the Mosaical constitutions unreformed, but of the Spiritual or Evangelical law, the law of faith, or, the law, as Christ hath reformed it, or the Covenant of mercy and pardon of sin under the Gospel: For, as it follows, 〈 in non-Latin alphabet 〉 , that law, as it is in Moses, unreform'd by Christ, brings death, but no life; Condemnation, but no Justification, or pardon unto the world; But the Spirit, i. e. this new reformed law, 〈 in non-Latin alphabet 〉 , gives life, enables to gain life, to come to Justification or salvation. And so again v. 7. 〈 in non-Latin alphabet 〉 , the ministration of death in the writing, i. e. in the Mosaical or written law, as it stands there unreform'd by Christ, and opposite to the 〈 in non-Latin alphabet 〉 , v. 8. the administration of the Spirit, i. e. this new, reformed, Evangelical law; which, either first, because it. comes nearer to the soul, and requires purity there, whereas the Mosaical law deals most in external purifications, or 2 lie because the Holy Ghost came down first on Christ, then on the Disciples, to confirm this new Evangelical course under Christ, in opposition to the former under Moses; or 3 lie because in this Evangelical administration there is Grace given to enable us to perform what is now required (and that Grace is a gift of God's Spirit, ) for one, or all these reasons, I say, it is called 〈 in non-Latin alphabet 〉 , the Spirit. Thus much in this place of the word [ 〈 in non-Latin alphabet 〉 law ] and (by occasion of that) of 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 letter and spirit, which may help to the understanding of many places, and will not need to be repeated again, when we come to them.
[ h] Ib. To fulfill ] The Greek word [ 〈 in non-Latin alphabet 〉 ] is answerable to the Hebrew 〈 in non-Latin alphabet 〉 which signifies not only 〈 in non-Latin alphabet 〉 , to perform, but 〈 in non-Latin alphabet 〉 , to perfect, to fill up, as well as to fulfil; and so is rendered sometimes by one, sometimes by toother. And the Greek itself is so used in like manner; when it refers to a Word, or a Prophecy, then it is to perform, to fulfil, 2 Chron. 36. 22. 1 Mac. 2. 55. In other cases it is to fill up, to complete, to perfect▪ Ecclus 33. 16. and 39. 12. 2. Chron. 24. 10. and Mat. 23. 32. This the ancient Greek Fathers express by the similitude of a Vessel, that had some water in it before, but now is filled up to the brim; and again of a Picture, that is first drawn rudely, the limbs only and lineaments, with a cole or pen, but when the Painter comes to draw it to the life, to add the 〈 in non-Latin alphabet 〉 to the 〈 in non-Latin alphabet 〉 , then it is said to be filled up. This may farther appear by what Christ here adds, Except your righteousness, i. e. Christian actions, and performances, exceed the righteousness of the Scribes and Pharisees, i. e. go higher then that strictest sect of the Jews, and the Doctors among them thought themselves obliged to, or taught others that they were obliged, they shall not enter into the kingdom of God, pass for Christians here, or prove Saints hereafter. This same truth is at large exemplified in the remainder of this chapter, by induction of several particulars of the Law, first barely set down by Christ, and then with Christ's improvement added to them, in this form of speech, But I say unto you ] Thus when Rom. 8. 3. it is said that God condemned sin in the flesh, i. e. showed a great example of his wrath against sin, by what Christ suffered on the Cross for our sins, the reason of God's doing so, is rendered v. 4. that the 〈 in non-Latin alphabet 〉 , Ordinance of the Law, circumcision, &c, 〈 in non-Latin alphabet 〉 , might be perfectly performed in us, i. e. in a higher degree then by the Jews it was thought to oblige; And that it is the general interpretation of the ancient Church-writers, (especially the Greeks) down to S. Augustine, may appear by these few of a multitude of testimonies; Irenaeus l. 4. c. 27. Dominus naturalia legis non dissolvit, sed extendit, sed & implevit, Again, sed plenitudinem & extensionem, Again, superextendi decreta, & augeri subjectionem, And again speaking of Christ, adimplentis, extendentis, dilatantis, which are all the sense of 〈 in non-Latin alphabet 〉 here. So S. Basil on Psal. 15. calls Christ 〈 in non-Latin alphabet 〉 . See the Author of the Constitutions l. 6. c. 23. So in Chrysostom Tom. 3. p. 93. 〈 in non-Latin alphabet 〉 . And that Christ's giving of Laws was 〈 in non-Latin alphabet 〉 , and that Christ did not here recite all the Commandments of the Decalogue, because he meant not 〈 in non-Latin alphabet 〉 , So that it was then 〈 in non-Latin alphabet 〉 , & 〈 in non-Latin alphabet 〉 . So Theophylact, that Christ came not 〈 in non-Latin alphabet 〉 . And 〈 in non-Latin alphabet 〉 , When Christ was come, our contentions became easier, wherefore we had also greater tasks, as having greater assistance afforded us. And 〈 in non-Latin alphabet 〉 , having a Law more sublime then the old Law, viz. the Law of Christ. And 〈 in non-Latin alphabet 〉 , We are not therefore free, that we may transgress the Law, but that we may transcend or exceed the Law; where instead of Christ's 〈 in non-Latin alphabet 〉 to fill up ] he sets 〈 in non-Latin alphabet 〉 to exceed and go beyond. And 〈 in non-Latin alphabet 〉 , He casts out the Law as inferior and less then the philosophy, or rule of living, given by the Spirit.
So Oecumenius, 〈 in non-Latin alphabet 〉 . So Tertullian, Christi legem supplementa necessaria esse disciplina servatoris l. 3. cont. Marc. c. 16. And Ampliandae, adimplendaeque legi adjutricem Christus praefecit patientiam. l. de Pat. And, Christus Dei creatoris praecepta supplendo & conservavit & auxit l. 4. cont. Marc. And, Legem sistimus, scilicet in iis quae & nunc Novo Testamento introducta, etiam cumulatiore praecepto prohibentur, pro non moechaberis, qui viderit, &c. So S. Aug. serm. in mont. l. 1. Christus implevit addendo quod minus habet, & sic perficiendo confirmavit, & dum fiunt quae adduntur, multo magis fiunt, quae permissa sunt ad inchoationem. And, quae à me adduntur, qui non veni solvere sed adimplere, And, non secundùm illa minima, sed secund mea quae dicturus sum. Quae sunt autem ista? ut abundet justitia, &c.
[ i] V. 18. Jot. ] 〈 in non-Latin alphabet 〉 is thought by some to refer to the Hebrew Chirec, by others to some corners of the Hebrew letters, from whence their Critics were wont to deduce great Mysteries. But the word must be resolved to be of a Greek origination, and there it signifieth 〈 in non-Latin alphabet 〉 (for so sure we must read in Hesychius, not 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 ) the beginning of a letter, which is less then the least letter, iota, which went before; Thus (saith Plutarch l. 2. adversus Col. ) did Epicurus contend with Democrates 〈 in non-Latin alphabet 〉 ; about syllables and these, where most probably they signify pieces of letters, as syllables are pieces of words. Thus is the word used in Hesychius for any the least part of anything; thus he renders 〈 in non-Latin alphabet 〉 (mentioned here c. 7. 3.) 〈 in non-Latin alphabet 〉 , a thin minute piece of wood, of some, but very little length. The Hebrew reads 〈 in non-Latin alphabet 〉 , which the Rabbin's frequently use for the little stalk or tail of any fruit. The Syriac hath serto, which Ferrarius interprets minima linea, and so the Arabic, chatta linea or lintola, the least stroke or part of a letter. And accordingly it is here set to denote any the smallest inconsiderable parts, any minutiae in the Law. The word is here joined with 〈 in non-Latin alphabet 〉 , the name of a Greek letter, which cannot be translated into English any otherwise then that it is a Greek [ • ] and therefore I have retained it in the margent, as Alpha and Omega two Greek letters are retained in the rendering of the Apocalypse.
[ k] V. 21. Heard ] There were three ways among the Hebrews of interpreting Scriptures; first 〈 in non-Latin alphabet 〉 hearing, 〈 in non-Latin alphabet 〉 , when any fact is recited, or Historical sense explicated, which to have heard is sufficient without any more. 2 lie 〈 in non-Latin alphabet 〉 mystical exposition. 3 lie . 〈 in non-Latin alphabet 〉 parabolical exposition. The first of these belongs to those passages of Scripture, which were plain matters of fact, as here plain commands of the Decalogue, without any other expositions on them; then the bare reciting them out of the book; And to show that this, and that of adultery v. 22. and that of perjury v. 33. were commands of the Decalogue, and that that of the lex talionis, law of retaliation v. 38. and loving friends, and hating enemies v. 43, (which two, though they agree with the rest in the 〈 in non-Latin alphabet 〉 , ye have heard, yet differ in the 〈 in non-Latin alphabet 〉 , to them of old ) were doctrines of Moses Law, though not of the Decalogue (as that of Divorce having neither the [ 〈 in non-Latin alphabet 〉 , ye have heard ] nor the [ 〈 in non-Latin alphabet 〉 ] to them of old time, is neither) to show this, I say, it is that Christ's form here still begins with 〈 in non-Latin alphabet 〉 ye have heard, in reference to the 〈 in non-Latin alphabet 〉 hearing, forementioned, which belonged to such; or in reference to [ Hear O Israel ] the form, with which the Law began, in Moses 's reciting it, Deut. 5. 1. and so, in like manner, his form of addition [ 〈 in non-Latin alphabet 〉 , but I say to you ] is an intimation of the Rabbins form, when having set down another's doctrine, they make observation upon it, 〈 in non-Latin alphabet 〉 And, or, But I say,
[ l] V. 22. Racha ] The word 〈 in non-Latin alphabet 〉 is an Hebrew word, and signifies vain, or empty, and being applied to any man, is a word of Contumely, calling him empty, despicable, witless fellow, this is here forbidden by Christ, and (as an unsupportable wound to another's reputation, which is generally prized next to life, often prefer'd before it) is by him thought fit to be superadded to the old command of not killing. And that this is an elevation of Christ's doctrine above the Heathen theology, may appear by a known passage in Homer Iliad. 〈 in non-Latin alphabet 〉 . where Minerva forbids Achilles striking Agamemnon,
[ m] V. 24. Reconciled ] The words [ 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 ] in the Passive voice have a peculiar sense in the New Testament; In ordinary Greek Authors they signify to be pacified, reconciled, but contrariwise in these (according to the notation of the Reciprocal conjugation, Hithpabel, among the Hebrews) to reconcile himself to another, i. e. to appease, get the favor of that other. So 1 Cor. 7. 11. 〈 in non-Latin alphabet 〉 let her appease, reconcile herself to her husband. So Rom. 5. 10. If we being enemies 〈 in non-Latin alphabet 〉 , were reconciled to God, i. e. restored to his favor (God pacified toward us) So 2 Cor. 5. 20. 〈 in non-Latin alphabet 〉 , take care that God be reconciled unto you, and so here 〈 in non-Latin alphabet 〉 , take care that he be reconciled to thee, pacify him, reconcile thyself to him, for that which goes before is, not that he hath done thee injury, but thou him, when thy brother hath somewhat against thee ] In which sense also that other phrase v. 25. [ 〈 in non-Latin alphabet 〉 , ] literally [ be well minded ] is to be taken, not that thou think well of thy injured brother (for that is not the business of that place) but that thou seek his favor and forgiveness, his accord and agreement with thee, that he may think well of thee, and be reconciled to thee. See Note on Mar. 14. 54. f. So in like manner the Active 〈 in non-Latin alphabet 〉 is not, as in other Authors it signifies, to appease, but) to restore any man to another's favor, 2 Cor. 5. 19. All this is to be made up by observing the importance of the Hebrew 〈 in non-Latin alphabet 〉 in the several Conjugations.
[ n] V. 25. Officer. ] The word 〈 in non-Latin alphabet 〉 Officer, or Sergeant, which is here used, and so in like manner Joh. 18. 3. is also used Luke 4. 20. in another sense, by which compared together it appears that the same men which in the Consistory, or Court of Judgment among the Jews, were Apparitors, or Sergeants, were also in the Synagogues employed (as Deacons) to minister, to bring and take away the book, &c. So the very word 〈 in non-Latin alphabet 〉 that we ordinarily render Deacon doth Mat. 22. 13. signify the officers, that take and carry men to prison, and (as it was the Lietor's office) bind men hand and foot, &c. Instead of 〈 in non-Latin alphabet 〉 here, is 〈 in non-Latin alphabet 〉 Luke 12. 58. i. e. the Sergeant or Lictor that executes the sentence, to which any man is adjudged by the Court of Justice.
[ o] V. 28. Looketh ] 〈 in non-Latin alphabet 〉 here signifies not to see, but to behold, consider, look upon with some intention, or earnestness, or voluptuous design. Proportionably to what we find of this word, when 'tis applied to other matters, As Ephes. 5. 15. 〈 in non-Latin alphabet 〉 , see, i. e. take heed very diligently 〈 in non-Latin alphabet 〉 , &c. that ye walk accurately. And very frequently in that sense for taking heed. Saint Chrysostom here reads, 〈 in non-Latin alphabet 〉 , he that looks upon, and as Theophylact renders it by standeth and looketh earnestly, so he by maketh it a business to do so, hunts after, feeds his eyes with the spectacle, nails them to handsome faces, and again, looks that he may desire. An example of this there is in the two Elders Sus. v. 32. who being denied the farther enjoying of their lusts, command to uncover her face, that they may be filled with her beauty. And so 1 Esar. 4. 19. they gape, and even with open mouth fix their eyes fast on her: And Ecclus 9. 5. and 8. 〈 in non-Latin alphabet 〉 , gaze not, look not on a maid, as if thou wert a learning her, filling thy Phansy with her beauty, lest thou be ensnared by her complexion, color, or beauty in her cheeks: for so I suppose the right reading ( 〈 in non-Latin alphabet 〉 not 〈 in non-Latin alphabet 〉 ) imports. So Ecclus. 41. 21. 〈 in non-Latin alphabet 〉 , contemplating another man's wife, and 〈 in non-Latin alphabet 〉 (not, as 'tis rendered, being over-busy, but) a curious earnest beholding his maid, as the word is used 1 Tim. 5. 13. and Ecclus. 42. 12. Look not earnestly on any man for beauty, and so the Fathers generally use 〈 in non-Latin alphabet 〉 , to this matter. And so in Human authors. 〈 in non-Latin alphabet 〉 , Niceph. Basilac. 〈 in non-Latin alphabet 〉 . Look'd with amorous eyes, and earnestly beheld his beauty, and so 〈 in non-Latin alphabet 〉 , bedded her love in her heart, it being dangerous to let it out, The very thing called here, committing adultery in the heart. The thing then here forbidden by Christ is the delight or pleasure of looking on carnal objects, which pious men of the Old Testament have abstain'd from, as Job 31. 1. but is now most strictly prohibited by Christ. Thus (saith Athenagoras ) 〈 in non-Latin alphabet 〉 , to behold with pleasure is adultery to a Christian, 〈 in non-Latin alphabet 〉 , 'tis not lawful to behold curiously the beauty of virgins, Cat. in Job. and so 〈 in non-Latin alphabet 〉 in Clem. Alex. and 〈 in non-Latin alphabet 〉 , the incontinence of the eye is forbidden the Christian, saith S. Chrysostom. And even among the Heathens, the answer of Pericles to Sophocles, showing him a beautiful woman, is considerable, 〈 in non-Latin alphabet 〉 , A sober General must keep at home, or in his power, his eyes as well as hands. Stob. Serm. 17.
[ p] V. 31. It hath been said ] The form of the Preface here, being no more then [ 〈 in non-Latin alphabet 〉 it hath been said ] without either the 〈 in non-Latin alphabet 〉 , ye have heard or [ 〈 in non-Latin alphabet 〉 , to them of old ] doth note that the matter here recited was no Precept, given either by Moses in the Law, or by any other after him, to that ancient people, but that it was only a Permission, by allowing impunity in the 〈 in non-Latin alphabet 〉 , the case of nakedness, or turpitude, Deut. 24. 1. to this the Pharisees distinctly refer c. 19. 7. and Mar. 10. 7. Why then did Moses command, &c. where yet all that Moses did command is only this, that he that doth put away his Wife (in the case, which for the hardness of their hearts he permits v. 8. but allows not, much less commands) shall do it formally, and legally, giving her a bill of Divorce, that by that means the divorced woman may marry again, and bring forth children by some other man. 'It is true indeed there were some licentious doctrines brought after into the schools by some of their Doctors or latter Interpreters of Moses. One sort of them, which acknowledged it to be allowed in no other case but that of Nakednesse, or turpitude, did yet extend the word Turpitude to almost every matter of dislike; another sort extended the liberty, or allowance (without any reflection on that of turpitude) to 〈 in non-Latin alphabet 〉 , Mat. 19. 3. for, or, upon every cause. But the context here seems not to refer to these Doctors, but peculiarly to the Permission afforded by Moses (and the command of giving the Bill of Divorce) Deut. 24. which indulgence, or impunity is here, and Mat. 19. retrenched by Christ, and strict command given, both that no cause but that of Fornication shall be competent for Divorce, and that no Christian society shall grant that toleration, which only for the hardness of their hearts was then afforded the Jews.
[ r] [ q] V. 39. Resist ] The word 〈 in non-Latin alphabet 〉 may here signify (in a notion, wherein 〈 in non-Latin alphabet 〉 , in Composition, imports vicem refer, ) repayment of injury, violence, &c. as in the word 〈 in non-Latin alphabet 〉 , to suffer by way of retaliation, and give by way of recompense, &c. and 〈 in non-Latin alphabet 〉 to invite him again who had invited thee, Luke 14. 12. So doth Tertullian seem to render it, laesi vicem refer prohibentur, Apol. c. 37. when we are injured we are forbidden to make returns, the same that Rom. 12. 17. is called 〈 in non-Latin alphabet 〉 , to repay evil for evil, which is there the interpretation of 〈 in non-Latin alphabet 〉 , v. 19. avenging themselves. And 'tis observable that the word is applied in the Old Testament to impleading, or prosecuting at law, as Jer. 49. 19. where the Hebrew reads 〈 in non-Latin alphabet 〉 , diem dicere, to implead, the Greek have 〈 in non-Latin alphabet 〉 ; who shall resist me? So Jer. 50. 44. and so the word 〈 in non-Latin alphabet 〉 , when 'tis rendered 〈 in non-Latin alphabet 〉 , to resist, Isa. 5. 8. it signifies impleading in judgment, & Oba. 11. to use violence against any. So 〈 in non-Latin alphabet 〉 which signifies any kind of return to another in word or action (and is ordinarily rendered 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 to answer ) is rendered 〈 in non-Latin alphabet 〉 to resist, as Deut. 19. 18. Is. 3. 9 and 59. 12. Jer. 14. 7. by which (as 'tis here set in opposition to the lex talionis, law of retaliation, the eye for eye v. 38.) it will appear that in cases of this nature (a light Contumely, &c.) not only private revenge is interdicted Christians, but also the exacting of legal revenge before the Magistrate. But beside this [ 〈 in non-Latin alphabet 〉 ] signifies ordinarily violent and armed resistance, Rom. 13. 2. and so in Hesychius [ 〈 in non-Latin alphabet 〉 ] and [ 〈 in non-Latin alphabet 〉 ] resisting, and waging war, are all one; and 〈 in non-Latin alphabet 〉 , is 〈 in non-Latin alphabet 〉 , in the Old Glossary, 〈 in non-Latin alphabet 〉 obsto, obsisto, resisto, and so in Homer;
[ a] V. 40. Coat ] Some difficulty there is, what is here meant by 〈 in non-Latin alphabet 〉 , which is rendered a coat, but more properly a shirt or sarke, and 〈 in non-Latin alphabet 〉 the upper garment; perhaps it may be cleared by finding the notation of the former, 〈 in non-Latin alphabet 〉 , for then the latter, 〈 in non-Latin alphabet 〉 , being a more general word for any kind of garment, will be here regulated by Analogy with that: For the original of [ 〈 in non-Latin alphabet 〉 ] there is little doubt, but it is Hebrew, differing so little from their 〈 in non-Latin alphabet 〉 ; The Hebrew word notes it to be linen, and it is the name of the Priest's inner garment among them, and so 〈 in non-Latin alphabet 〉 , saith Mos • hopulus on Hesiod p. 70. it signifies the inner garment. So in Aristophanes, 〈 in non-Latin alphabet 〉 where 〈 in non-Latin alphabet 〉 signifies, and is by the Interpreter rendered interula, the inner garment. So in Eustathius 〈 in non-Latin alphabet 〉 , it signifies the inner garment, and giving it an Etymology (somewhat remote) from 〈 in non-Latin alphabet 〉 . he saith it is so called. 〈 in non-Latin alphabet 〉 , because it is immediately next the body. And a phrase in Saint Jude v. 23. [ 〈 in non-Latin alphabet 〉 ] signifies it to be next unto the Flesh, the same which the Latins call camisia, and the Greeks sometimes 〈 in non-Latin alphabet 〉 , and Hesiod hath given it the Epithet of 〈 in non-Latin alphabet 〉 , i. e. a long garment, saith Moschopulus. Thus in Homer 's Iliad.
V. 41. Go a mile ] 〈 in non-Latin alphabet 〉 is a Persian word (and custom) to take up men, as we take up Post-horses, to carry our burdens from stage to stage (and so the word is used, c. 27. 31.) which when one hath performed, another is taken up in his stead for the next Post. These stages are each of them a Parasange, called 〈 in non-Latin alphabet 〉 saith Agathias, because, when men came to the end of them, they did refresh themselves and return home. Now the 〈 in non-Latin alphabet 〉 or mile, which is here mentioned for the supposed stage, is but the fourth part of a Parasange (or thereabout) the Parasange being, saith he, thirty stadia, and the 〈 in non-Latin alphabet 〉 , but seven or eight, to signify (as in the former the 〈 in non-Latin alphabet 〉 was a light supportable injury, or rather a Contumely only, and the taking away the Cloak, a robbery again supportable to him, that hath the Coat left, and perhaps a great Estate also, so) here the oppression or invasion of liberty spoken of, to be but a petty damage, going but a quarter of an ordinary Post (and no burden mentioned neither) and they that are so impatient of such tolerable injuries, as to oppose force or meditate revenge for them (which ordinarily brings greater sufferings upon them, and so is far from gainful to them that use it) especially to break into open violence upon such light grounds, are directly contrary to this practice of Patience here commanded, and prescribed to all Christians.
[ t] V. 45. The 〈 in non-Latin alphabet 〉 here again being answerable to enemies, v. 44. (and in the notion mentioned in Note on v. 39. ) are the injurious; as on the other side [ 〈 in non-Latin alphabet 〉 good ] are the friendly or kind, differing from 〈 in non-Latin alphabet 〉 righteous, that follows, just as Rom. 5. 7. or as 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 , righteous, and merciful, or as when 〈 in non-Latin alphabet 〉 good is expressed to signify 〈 in non-Latin alphabet 〉 , benignity, as Mat. 20. 15. (or as when 〈 in non-Latin alphabet 〉 Jam. 3. 1. & good works in our ordinary phrase, signifies works of charity, or mercy ) such an one as Hesychius explains by 〈 in non-Latin alphabet 〉 (a word taken into the Greek language from the Hebrew 〈 in non-Latin alphabet 〉 ▪ or the Syriac 〈 in non-Latin alphabet 〉 , only with the addition of the Greek termination) and so in like manner, the word 〈 in non-Latin alphabet 〉 perfect, (answerable to the Hebrew word 〈 in non-Latin alphabet 〉 v. 48.) signifies the same charity or benignity of nature, and is all one with 〈 in non-Latin alphabet 〉 in the Parallel place Luke 6. 36.
V. 47. More ] 〈 in non-Latin alphabet 〉 ; The phrase may seem to have respect unto the Hebrews language, who call 〈 in non-Latin alphabet 〉 mercifulness, 〈 in non-Latin alphabet 〉 , abundance of goodness, and 〈 in non-Latin alphabet 〉 in Kimchi, excellence of (or exceeding ) goodness, such as belongs to the special pious extraordinary Jews (and Christians proportionably) Thus in Pirche Avoth, c. 15. 〈 in non-Latin alphabet 〉 . 〈 in non-Latin alphabet 〉 He that saith, That which is mine thine, and that which is thine is mine (which is the loving of friends, doing curtesies to them that will pay them again) is an ideote, 〈 in non-Latin alphabet 〉 populus terrae, an ordinary vulgar person, doth nothing 〈 in non-Latin alphabet 〉 , extraordinarily.
CHAP. VI.
1. [note a] TAke heed, that ye do not your alms before men, [to be [note b] seen of them, otherwise ye have no reward of your father which is in heaven.]
[Paraphrase] 1. To be beheld or looked on by them, If you do not thus take heed, you will lose that reward which God in heaven hath laid up for the Alms-giver.
2. Therefore when thou doest thine alms, do not sound a trumpet before thee, as the Hypocrites do, in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, [They have their reward.]
[Paraphrase] 2. The praise of men is their reward, the only one which they are likely to have for this performance, which is thus by them designed to their own glory. From God they are sure to receive none, by receiving this they acquit God of all farther payment.
3. But when thou doest alms, [let not thy left hand know what thy right hand doeth,
4. That thine alms may be in secret; And thy father which seeth in secret, himself shall reward thee openly,]
[Paraphrase] 3, 4. Watch over thyself as one that is very apt to fall into this sin, to do works of mercy vaingloriously, and therefore do them as secretly as you can, and let not thy dearest bosom-friend, which is to thee as thy left hand, know what thou doest in this kind (unless so far as he shall be necessary to assist thee in the doing of it, or as his knowing of it may some other way be ordinable to the glory of God, without any reflection of any praise on thee from him or other) and God which beholds that which was thus done by thee in secret, shall give thee that very reward for thy secret piety, which the vainglorious person designs to himself, (but cannot so readily obtain, as by this contrary way thou shalt) make payment to thee in the sight of Men and Angels.
5. And when thou prayest, thou shalt not be [as the hypocrites are; for they love to pray [note c] standing in the [note d] synagogues, and in the corners of the streets, that they may be seen of men,] Verily I say unto, They have their reward.
[Paraphrase] 5. Like them, which pray with the same design, that stage-players act on the stage, to gain applause by so doing. For all their joy in praying is to do it in places of greatest resort, where they may be most visible, as they that stand in the meeting of two streets, choose that as the place of best advantage, to be seen by those which pass in either street.
6. But thou when thou prayest [enter into thy closet, and when thou hast shut thy door, pray to thy father which is in secret, and thy father which seeth in secret shall reward thee openly.]
[Paraphrase] 6. Retire from thy worldly company (as Jacob Gen. 32. 24. when he wrestled with the Angel) and with thy doors shut to thee, pray there to thy heavenly father, which is himself invisible, and seeth thee, how secret soever thou art, and consequently that which is done by thee in secret, and he that is thus the beholder of thy closet-devotions shall reward thee before Men and Angels.
7. But when ye pray, [use not [note e] vain repititions, as the heathen do, for they think that they shall be heard for their much speaking.]
[Paraphrase] 7. Do not lengthen your prayers with idle tautologies, after the manner of the heathen, which think they shall have their prayers granted through the multiplicity of words used by them in their devotions.
8. Be not ye therefore like unto them: For your father [knoweth what things you have need of, before ye ask him.]
[Paraphrase] 8. Hath no need of your expressions to tell him your wants, and therefore is not likely to be wrought on, by the length and multiplicity of them.
9. [After this manner therefore pray ye, Our father which art in heaven, hallowed be thy name.
10. Thy kingdom come. Thy will be done in earth, as it is in heaven.
[Paraphrase] 9, 10. I shall therefore set you a pattern, after which to form your prayers. Our father which remainest in thy throne in heaven, and there art praised by the Angels and Saints, which reignest there, and art perfectly obeyed, grant that thy name may be hallowed, thy throne may be set up and acknowledged, thy holy will and commands obeyed here below on earth also, by us thy sons and servants, sincerely, and readily, and in some proportion, to what is there in heaven.
11. Give us [this day our f daily bread.]
[Paraphrase] 11. The necessaries of our lives from day today, or that which is proportioned to every man's being, or sustenance.
12. And forgive us our debts, as we forgive our debtors.
[Paraphrase] 12. And punish not on us all the sins wherewith we have offended and provoked thee to punish us, as we do most freely forgive all the injuries, which have by others been done to us.
13. And [ lead us not [note g] into temptation,] but deliver us from evil, for thine is the kingdom, the power, and the glory, forever. Amen.
[Paraphrase] 13. Permit us not to be brought into any temptation or snare, suffer us not to be entangled in any dangers or difficulties, which may not be easily supported by us.
14. For if [ye forgive men their trespasses your heavenly father will also forgive you.]
[Paraphrase] 14. For it hath been well observed by the wise men among the Jews, that our pardoning of those who have injured us, is rewarded by God with hearing of our prayers for his forgiveness. See Ecclus 28. 2, 3, 4, 5. & Mat. 5. 7.
15. But if ye forgive not men their trespasses, neither will your father forgive your trespasses.
16. Moreover, when ye fast, be not as the hypocrites, of a sad countenance, for [they [note h] disfigure their faces, that they may appear unto men to fast,] Verily I say unto you they have their reward.
[Paraphrase] 16. They put on sad and mournful looks, appear in foul sordid garments, and unwash'd faces, which makes them look lamentably, or perhaps they cover or veil their faces that they may discover or reveal their fasting.
17. But thou when thou fastest [ [note i] anoint thy head, and wash thy face]
[Paraphrase] 17. Behave thyself as upon an ordinary day (for the Jews anointed and washed themselves daily, save only in time of mourning.)
18. That thou appear not unto men to fast, but unto thy father [which is in secret,] and thy father which seeth in secret shall reward thee openly.
[Paraphrase] 18. Who seeth thee when no man else doth.
19. Lay not up for yourselves treasures upon earth, where moth and [note k] rust doth corrupt, and where thieves break thorough and steal.]
[Paraphrase] 19. 'It is a great vanity to hoard or treasure up any of the possessions of this world, for they are all, whether cloth, or fruit, or money, subject to those three casualties of moths, vermin, and thieves; everyone the worse, some lost by keeping.
20. But [lay up for yourselves treasures] in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through, nor steal.
[Paraphrase] 20. Ecclus. 29. 11.
21. For where your treasure is, there will your heart be also.]
[Paraphrase] 21. For as long as your treasures are those of this world, your hearts will be fastened upon this world, your only way of elevating your desires, and setting them on heaven, is to lay out that which God gives you, on his service.
22. The light of the body is the eye, If therefore thine eye be [note l] single, thy whole body shall be full of light.
23. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness?]
[Paraphrase] 22, 23. As the eye is the candle of the body, lightens and directs it, so hath liberality of mind a most observable influence upon the whole Christians life, and actions, serving them with light and directions, toward the making them all very Christian; But where, instead thereof, covetousness is gotten in, there is commonly nothing but darkness, i e. a life aliene from Christ, from the temper which he requires; If then that most eminent leading virtue in Christianity, thy charity, or liberality be extinct, and turned into the tontrary, that of covetousness, what a deep darkness shalt thou walk in, though the light of the Gospel shine round about thee?
24. No man can serve two masters: for either he will hate the one, and love the other, or else [he will [note m] hold to the one and despise the other; Ye cannot serve God and Mammon.]
[Paraphrase] 24. He will perform faithful service to the one whom he loves, but for the other, whom he hates, or undervalues, if he be engaged in his service, he will despise his commands, and not care to please him; even so the tending and observing of wealth, doing nothing but what may in the eye of the world tend to increase of riches, is not reconcilable with the serving of God, doing what Christ requires of us.
25. Therefore I say unto you [ take no thought for your life, what ye shall eat, or what ye shall drink, nor yet for your body, what ye shall put on. Is not the life more then meat, and the body then raiment?]
[Paraphrase] 25. Be not fearful or anxious for the future, nor doubtful of God's providence in allowing you the necessities of life, food and raiment; for 'tis so much more easy to give food than life and • ayment than a body, that sure God, who was so able, and so kind to do the one, will not be unable, or backward to do the other to all that depend upon him faithfully.
26. Behold the fowls of the air, for they sow not, neither do they reap, nor gather into barns, yet your heavenly father feedeth them. Are ye not much better then they?
27. But which of you by taking thought can add [note n] one cubit unto his stature?
28. And why take ye thought for raiment? Consider the lilies of the field how they grow, [they [note o] toil not, neither do they spin:]
[Paraphrase] 28. They neither labor in husbandry, for the sowing those things, from whence in the time to come garments are made, hemp, flax, &c. nor do they spin them, when they are grown; i. e. they contribute nothing toward this matter of providing themselves clothing for the future.
29. And yet I say unto you, that even [Solomon in all his glory was not arrayed like one of these.]
[Paraphrase] 29. The natural bravery of the lily, especially of the white lily, is beyond all the glory of apparel, that art and cost could bring in to Solomon (though 'twere his glory ever to go in white) that being but accidental and adventitious to him, this coming from the lilies own fruitful bowels, and so more genuine and natural, and truly glorious.
30. Wherefore if God so clothe the [note p] grass of the field, which today is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith?]
[Paraphrase] 30. And if God have made so rich and glorious a provision of attire for those short-lived flowers, then certainly for us (that have such instances of his providence) to doubt of God's power, or will to provide us sufficient raiment, is a piece of weakness, or want of faith, which will not be excused in us, God having promised that he doth and will care for us, which promise cannot be doubted of without infidelity.
31. Therefore [take no thought, saying, What shall we eat, or what shall we drink, or wherewithal shall we be clothed?]
[Paraphrase] 31. Be not beforehand so troubled with apprehension of future wants of food and raiment.
32. (For after all these things do the Gentiles seek) for your heavenly father knoweth that ye have need of all these things.]
[Paraphrase] 32. (The things that heathen men are so sollicitious for; they that worship false Idol gods, or that acknowledge nothing of a divine providence,) For the Gospel tells us (not that we have no need of them, but) that God knows we have need of them, and will in his providence take care for our wants, help us to the necessaries of life in due time, as long as he affords us life.
33. But seek ye first the kingdom of God and his righteousness, and all these things shall be added unto you.
[Paraphrase] 33. But let your principal and first care be to approve yourselves the obedient servants of God, performing all those things with all diligence and exactness, which are required to render you acceptable in his sight, and then for the necessaries of this life (though ye now, which follow me, have no way to lay in for yourselves) I promise you, that they shall not be wanting to you I will take care they shall be brought in unto you.
34. Take therefore no thought for the morrow; for the morrow shall take thought for the things of it self; sufficient unto the day is the evil thereof.
[Paraphrase] 34. Be not therefore beforehand importunely doubtful, or solicitous concerning your future subsistence, be not solicitous for that today, which may be soon enough cared for tomorrow, only labor and pray for that which is sufficient for the present time; and when the future comes, then take care and pray for that, let that have the proportion of care and prayer, which is due to it, laid, or charged upon it, and let not the present have the charge, and burden of the future also, having enough of its own trouble and turmoyle belonging to it; (Thus is this whole discourse directly designed by Christ to prohibit all anxiety for the future in a Christian, though not absolutely all care or provision for the present necessities of life, or the prudent managing of store and possessions, when God gives such; Every day, as it comes, requiring that duty from us, to preserve that life in ourselves (and those that belong unto us) which God hath bestowed on us.)
Annotations on Chap. VI.
[ a] V. 1. Take heed ] 〈 in non-Latin alphabet 〉 ] with an accusative case, is 〈 in non-Latin alphabet 〉 , to watch, or observe carefully, saith Phavorinus; and may possibly here be so, there being no necessity, that the construction should run thus, 〈 in non-Latin alphabet 〉 , take heed that you do not, but as probably 〈 in non-Latin alphabet 〉 , look to your alms, 〈 in non-Latin alphabet 〉 not to do it, or, that thou do it not, &c. But yet because the phrases used in these books are not always to be judged by the use in other Authors, and because Saint Matthew useth [ 〈 in non-Latin alphabet 〉 ] in all other places, a little diversely from the rest of the writers of the New Testament, those generally joining unto it a Dative case, but Saint Matthew leaving it out, and understanding it, therefore 'tis possible it may be so here also; and so the reading will be neither [ 〈 in non-Latin alphabet 〉 look to your alms ] nor [ 〈 in non-Latin alphabet 〉 look that you do not, ] but understanding [ 〈 in non-Latin alphabet 〉 ] look to yourselves, that you do not, &c. So when Saint Matthew reads 〈 in non-Latin alphabet 〉 , c. 16. 16. and 11. 12. take heed of the leaven, Saint Luke reads, 〈 in non-Latin alphabet 〉 , take heed to yourselves of the leaven, &c. As for the word 〈 in non-Latin alphabet 〉 , from whence our English word [ Alms ] is formed, that is, any act of pity or mercy, especially of liberality to them which want, for which some copies read 〈 in non-Latin alphabet 〉 righteousness, which as it is all one with 〈 in non-Latin alphabet 〉 , and in the translation of the Old Testament, used promiscuously for it (according to the notion of the Hebrew 〈 in non-Latin alphabet 〉 forementioned, Note on c. 1. g.) so doth it signify this Charity, to be an act of duty and righteousness required of all Jews and Christians, and not to be omitted (by them which are able) without sin.
[ b] Ib. Be seen ] The word [ 〈 in non-Latin alphabet 〉 ] imports such a beholding or looking on, as is on a stage or Theatre, for men that act parts, or strive for masteries, whose reward consists only in the 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , v. 2. the applause, and praises, and approbation of the Spectators, which appears to be the meaning of the word here, by the concurrence of all the circumstances, 1. by the 〈 in non-Latin alphabet 〉 reward, twice used immediately, v. 1, 3. By being thus looked on, they have their reward, as in those spectacula or prizes 'tis wont to be, where the conqueror hath no other acquisition or 〈 in non-Latin alphabet 〉 , but the reputation of the victory, with a crown of leaves, of no kind of value, to express and testify it. Then 2 lie . to this, I suppose, refers the mention of the 〈 in non-Latin alphabet 〉 , v. 2▪ the sounding of the Trumpet before him, a solemnity with which the stage-players, and gladiators were brought into the Theatre, and by which the company were called together, 〈 in non-Latin alphabet 〉 , they use the trumpet calling the multitudes with it, saith Phavorinus, and this use of it among the Jews, to call the people together, is oft mentioned by Moses. This might yet 3 lie . be farther probable by the mention of [ 〈 in non-Latin alphabet 〉 ] (the very word that signifies those Actors or stage-players primarily, and is only by a figure brought to that signification which now ordinarily belongs to the word hypocrites in English) but that this word in the New Testament is in ordinary use for hypocrites, as we now speak, and not for personators, or Actors. But then 4 lie . these were wont to have their trumpet sound in the Marketplace, and places of concourse (which is the meaning of 〈 in non-Latin alphabet 〉 here, not sacred Assemblies, or Synagogues ) and 〈 in non-Latin alphabet 〉 in the streets, places where men are wont ordinarily to pass, and where to meet, (as Hefychius renders 〈 in non-Latin alphabet 〉 all one with 〈 in non-Latin alphabet 〉 ) where the sounding of the trumpet may most probably be a means of calling together all men, that dwell in that place or neighbourhood.
[ c] V. 5. Standing ] The word [ 〈 in non-Latin alphabet 〉 ] may possibly refer to that particular posture of standing, which was usual in Prayer, as among the ancient Christians, so among the Jews before them; whence it is that 〈 in non-Latin alphabet 〉 statio, is reckoned by them as one of the seven names of Prayer. So Manahem speaks of Abraham's standing, i. e. (saith he) praying before the Lord, and thence is the proverbial speech of Rabbi Judah in Musarim, without 〈 in non-Latin alphabet 〉 station, the world could not subsist. And besides the posture of standing might be more convenient for their turn of being more and farther seen by men. But the truth is, both the Greek 〈 in non-Latin alphabet 〉 , and the Hebrew belong promiscuously (not to standing only, but) to every or any posture of the body. So Mat. 16. 20. some of those that stand (i. e. that are ) here, as 〈 in non-Latin alphabet 〉 signifies esse, to be, or adesse, to be present; and so Jo. 12. 19. 〈 in non-Latin alphabet 〉 , the people that stood (i. e. were present ) (in like manner as 〈 in non-Latin alphabet 〉 to sit is used for any posture, or without relation to any, no more than simply to abide, as Lu. 24. 49. 〈 in non-Latin alphabet 〉 tarry in the city ) and so in this very matter, Mar. 11. 25. 〈 in non-Latin alphabet 〉 , when you stand praying, that is, when you pray. So in Hesychius, 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , to stand, that is to be placed, situate, to be, yea and 〈 in non-Latin alphabet 〉 , he stood, that is, he sat, to take it quite off from the notation of standing. So saith S. Chrysostom of the Sea, 〈 in non-Latin alphabet 〉 , Cat. in Job, it stood as firmly, as if it were bound, which the Learned translator renders rightly, firmiter & in tuto situm est, it was placed firmly; and so the Latin, sto, as well as existo, is often used as a Verb substantive only, to sustain a Participle, without reference to any posture.
[ d] Ib. Synagogues ] That the word 〈 in non-Latin alphabet 〉 signifies not what we call in English Synagogues (by them meaning places set apart for divine service ) but any place of public concourse, will be very probable in these places following; Besides the two in this place v. 2. & 5. (where 'tis joined with 〈 in non-Latin alphabet 〉 streets, and 〈 in non-Latin alphabet 〉 , Angles of the streets ) see c. 10. 17. c. 23. 6, & 34. Mar. 12. 39. c. 13. 9. Lu. 8. 41. c. 11. 43. c. 12. 11. c. 20. 46. c. 21. 12. Acts 9. 2. c. 22. 19. c. 24. 12. c. 26. 11. Jam. 2. 2. and therefore Munster's Hebrew of Matthew having 〈 in non-Latin alphabet 〉 here is literally rendered [ in frequentiis ] to note, as the Hebrew doth primarily, any place where the people are met together: for though 〈 in non-Latin alphabet 〉 signify some special congregated assembly, and be therefore the word used by the Syriac for 〈 in non-Latin alphabet 〉 , the Church, c. 16. 18. yet 〈 in non-Latin alphabet 〉 signifies every kind of meeting, either civil for Judicature, ( Mat. 10. 17. & 23. 34. Lu. 12. 11. Acts 9. 2. James 2. 2. and in some other of those places, where this word 〈 in non-Latin alphabet 〉 is to be rendered Consistory ) or even for ordinary affairs of trading, &c. (as 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 are all one) and so it is most commodious to render it in this place. See Note on James 2. b.
[ e] V. 7. Vain repetitions ] The Greek [ 〈 in non-Latin alphabet 〉 ] is literally, to do as Battus did, which what it is, is described by Soudas in these words, 〈 in non-Latin alphabet 〉 , Battology is multiplying of words (just agreeable to this verse which sets these words as Synonymous) 〈 in non-Latin alphabet 〉 , The word is taken from one Battus who made long hymns, consisting of many lines, full of Tautologies. Whence Hesychius 〈 in non-Latin alphabet 〉 (it should be 〈 in non-Latin alphabet 〉 , empty, idle, unseasonable discourse. 'It is sure enough that Christ spake not Greek in this Sermon, and so refer'd not to the name or style of Battus, but the Evangelist, or his Translator thus rendered his Syriac expression, by this proverbial Greek word. Munster's Hebrew read is it 〈 in non-Latin alphabet 〉 do not multiply words, viz. above that which is fit and seasonable. The peculiar notation of this phrase in this place, will be best discerned by the practice of the Heathens, which is here refer'd to, 〈 in non-Latin alphabet 〉 , as the heathens do ] and that practice is best represented in their Tragedians, as in Aeschylus, who hath near a hundred verses at a time, made of nothing but Tautologies, 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , in their crying unto their God's. So 1 Kings 18. 27. the Idolatrous worshippers cried in the same words from morning till noon, O Baal hear us. And Acts 19. 34. for two hours space, The Great Diana of the Ephesians. Of this kind generally were their charms and Incantations, and therefore Polybius calls the using of such repetitions, 〈 in non-Latin alphabet 〉 , to set upon their God's to charm them. This those Heathens did to two ends, 1. to make their God's hear them not knowing how far off they might be, which Elias refers to, 1 Kings 18. 27. Cry aloud, for perhaps your God is asleep, &c. and they look not on it as an Irony, but follow his advice, v. 28. 2 lie that they may understand and remember their petitions the better, both which Christ mentions here, v. 7, & 8. So that the things here forbidden in prayer (and especially in private prayer, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , in the closet, and in secret, v. 6.) are first 〈 in non-Latin alphabet 〉 , a cold unseasonable lengthening out of time with tautologies, when it is not any effect of zeal, 2 lie . the care of verbal, not real eloquence in prayers, for that will come under 〈 in non-Latin alphabet 〉 , much speaking. But still not all repetition, or length, or eloquence, for of all these we have approved examples in the Scripture, and they are each of use for the quickening & enflaming devotion, especially in public prayers. And even in Poetry it is observable that what was unskilfully done by Battus, and so became ridiculous in him, being yet done dextrously by others, is a great ornament of verse, that of Repetition.
[ f] V. 11. Daily ] the word 〈 in non-Latin alphabet 〉 is capable of a double Origination, either from the word 〈 in non-Latin alphabet 〉 , the day approaching, whether that be the now-instant day, or else the morrow, that is (in the Scripture sense of the Hebrew 〈 in non-Latin alphabet 〉 ) the future, the remainder of our lives, how long, or how short soever. Thus in Phavorinus, 〈 in non-Latin alphabet 〉 is explained by 〈 in non-Latin alphabet 〉 approaching, or coming on, and 〈 in non-Latin alphabet 〉 notes the future events, as opposed to 〈 in non-Latin alphabet 〉 the present in Niceph. Basilac. 〈 in non-Latin alphabet 〉 . If the word be derived from hence, then the 〈 in non-Latin alphabet 〉 will denote as much as shall be sufficient, or proportionable for the future, or the remainder of our lives, which we pray that we may receive this day, that is, as S. Luke interprets it, 〈 in non-Latin alphabet 〉 , day by day. Another way there is of deducing this word, from 〈 in non-Latin alphabet 〉 , that which is agreeable for my being, or subsistence, or condition in the world, 〈 in non-Latin alphabet 〉 saith Phavorinus, that which Solomon calls food convenient for him; and so in either sense (but the first is more according to analogy of Derivations) that which is sufficient, and agreeable for the remainder of our lives, the daily sustenance, and necessaries of our bodies, and especially of our souls.
[ g] V. 13. Into temptation ] 〈 in non-Latin alphabet 〉 to enter into temptation ] signifies to be so involved in straights or difficulties as that one cannot extricate himself, c. 26. 41. and proportionably here 〈 in non-Latin alphabet 〉 ] is to bring men, or suffer them to be brought into such an estate; Contrary to which is God's promise, 1 Cor. 10. 13. of [ 〈 in non-Latin alphabet 〉 ] giving away of escaping, or getting out, together with the temptation, and that is it which we here pray for, in assurance of God's fidelity in performance.
[ h] V. 16. Disfigure ] What 〈 in non-Latin alphabet 〉 here signifies will be somewhat uncertain, because in this very Chapter, v. 19. it is used again in a sense, which will hardly be accommodated to this place, howsoever we should render it. A probable way to hit upon the right in both places will be to consider the diversity of the matter, and accordingly to apply the word in the diverse significations of it. In that other place 'tis clear that it must signify some kind of taking away, spoiling, or consuming (for that is proper to the Moth, and the 〈 in non-Latin alphabet 〉 , whatever that signifies) and so Hesychius renders it 〈 in non-Latin alphabet 〉 , either as that is feeding upon, 〈 in non-Latin alphabet 〉 , feeding, saith he, or as 'tis preying upon, snatching, carrying away, 〈 in non-Latin alphabet 〉 , and so 〈 in non-Latin alphabet 〉 is used for any kind of consuming, whether by death or otherwise, as 〈 in non-Latin alphabet 〉 , that which is old is near dying, Heb. 8. 13. and in the Psalm, Before I go hence and be no more seen, or, be taken away; and so 〈 in non-Latin alphabet 〉 the state of the soul separate from the body, or, the state of Death, is expressed by 〈 in non-Latin alphabet 〉 , as a word of the same origination and notion with it, one being deduced from the privative particle, and 〈 in non-Latin alphabet 〉 , video, to see, and the other from the same particle, and 〈 in non-Latin alphabet 〉 , appareo, to appear, and so both signify Death, the vanishing of the soul into soft air, as the Atheist (which believed no future life) calls death, Wisd. 2. 3. or in the Christians notion the departure from the body. And thus the word is used not only for total destruction, but for being lost, or out of the way for a while. So saith Thomas Magister, 〈 in non-Latin alphabet 〉 , not that they are destroyed or gone, but that they disappear for one day. But this notion of the word cannot at all belong to this place, where the Hypocriticall fasters, that desire their devotions should 〈 in non-Latin alphabet 〉 be seen and commended by men, are said to be 〈 in non-Latin alphabet 〉 of a sad countenance, and 〈 in non-Latin alphabet 〉 which is not surely by any outward applications to consume, or destroy, or spoil their faces, but denotes only so much as shall make good the opposition betwixt them, and those immediately after mentioned, which anointed their heads, and washed their faces (which signifies an absence of all mourning at least) The most then that the matter of the place will direct us to, toward this enquiry, will be only this, That this 〈 in non-Latin alphabet 〉 , as it is elegantly joined with [ 〈 in non-Latin alphabet 〉 , being discerned to fast ] being used as a means to make others believe that they are in a condition of sadness and fasting, and of sadness, as that may be an evidence, and reporter of their fasting so it may possibly signify only Negatively, they do not anoint, and set out themselves, as men ordinarily do, when no sad occasion forbids it: and that this is it, and no more but this, one probability the Context affords, for that which is v. 17. prescribed, as the way of avoiding that Hypocritical practice, is, to anoint the head, and wash the face, which makes it probable, that their Hypocrisy consisted in not doing so, or neglecting to do so. But beyond this perhaps it may denote something Positive. And to this purpose first it may be observed, that Hesychius renders it 〈 in non-Latin alphabet 〉 , to hide, or cover. So 'tis known that that of hiding, or veiling, or covering the face, was customary among the Jews, and hath been so among other nations in time of mourning, and so still among us the use of hoods in close mourning is observed and veils are generally the garments of mourners. Thus not only in Horace —
[ i] V. 9. Anoint ] The interdict of Unction and Lotion among the Jews, belongs only to days of mourning and humiliation. Thus the Mischna Cod. Joma c. 7. §. 1. On the day of Expiation, that great day of humbling the soul, 〈 in non-Latin alphabet 〉 they are interdicted meat and drink, and washing and anointing, and so in like manner, 〈 in non-Latin alphabet 〉 the companying of husband and wife, to which agrees that of S. Paul, 1 Cor. 7. 5. that the husband and wife are not to deprive one another, but for a season upon consent, that they may 〈 in non-Latin alphabet 〉 , be at leisure for fasting and prayer, (and accordingly▪ the Greek and Latin Church have made Canons to that purpose. See Balsamon ad Can. 3. Dionys. Alex. and Gratiun. Decret. par. 2. causâ 33. quaest. 4.) by which it appears that this Anointing and Washing are not festival rites, but usual at all times, save only of fasting. So Dan. 10. 3. describing his fast [ neither did I anoint myself at all ] is joined to his [ I eat no pleasant bread, neither came any flesh or wine into my mouth ] and so of David, 2 Sam. 12. 2 • . when he made an end of mourning for the child, 'tis said, he arose from the • arth, and washed, and anointed himself, and eat bread, to signify that the omission of those was a ceremony of his mourning, & fasting, and so 2 Sam. 14. 2. the widow of Tekoa, that is to feign herself a mourner, is bid to put on mourning apparel, and not anoint herself with oil. By this and many other testimonies appeareth the daily use of Anointing, and Washing, and not that they were used only on festival days, though then they were used most liberally, (see Note on c. 26. c.) And consequently that which Christ here commands under the phrase [ anoint, and wash ] is no more then this, that in those private fasts of theirs, they should appear in their ordinary guise, and not seem to men to fast, (not that they should appear to feast at that time.)
[ k] V. 19. Rust ] The word 〈 in non-Latin alphabet 〉 is directly Greek, for the Hebrew 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 consumpsit, comedit, to consume or eat, for which the Septuagint read 〈 in non-Latin alphabet 〉 Deut. 28. Hence is the noun used for the locusts, or whatsoever it is that strikes and devours the corn, Joel 1. 4. 1 Kin. 8. 27. Psal. 77. 57. and is rendered 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , and in Latin, rubigo, rust, not that which Iron is subject to, but that which spoils corn, and is called smutte among us. And so this will be a proper sense for the word 〈 in non-Latin alphabet 〉 here, yet so that in a greater latitude it may belong to all other vermin, which devour corn in the barn or garner, yea and the Caterpillars that eat up plants, and all other fruits also. And then all the three sorts of earthly riches, which human providence is wont to store up, are here noted, 1. Garments, 2. Corn and fruits of the earth, and 3. Gold, and Silver, and Jewels, all subject to these three sorts of such great uncertainties, as make them unfit to be kept or treasured up, only fit for the present use of themselves and others; the poor man's stomach, or back, or purse, being the safest storehouse, wherein we can lay them up, and that by Malachi called God's storehouse; and our liberality to them, the laying up our riches, or treasures in heaven, here v. 20. 'It is true the word [ rust ] doth seem to refer to Metals, which are subject to it, and if we took it in that sense, it would be agreeable to the sound of 〈 in non-Latin alphabet 〉 , Laying up treasures, forbidden at the beginning of the verse, Garments and Metals, being the chief treasures, and so reckoned Jam. 5. 3. where after 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , garments, gold and silver, follows 〈 in non-Latin alphabet 〉 , treasure up. So Achan of the treasure of Jericho, purloin'd (to add to his own treasure) a wedge of Gold, and a Babylonish garment; and agreeably to this, the usual presents that subjects gave to their Kings, and the 〈 in non-Latin alphabet 〉 which great personages gave to their guests as • esseras amicitiae & hospitalitatis, tokens of friendship and hospitality, at their departing, were either apparel or metals. So Naaman, 2 Kings 5. offered Elisha, talents of Gold, and changes of raiment. And Alcinous and other Phaeacian Princes gave to Ulysses, at his departure, each a talent of Gold, and a rich vestment,
[ l] V. 22. Single ] 〈 in non-Latin alphabet 〉 simplicity in the New Testament, generally signifies liberality, Rom. 12. 8. 2. Cor. 8. 2. c. 9. 11, and 13. as 〈 in non-Latin alphabet 〉 also, Acts 2. 46. (by the same analogy, that 〈 in non-Latin alphabet 〉 perfect, Mat. 5. 48. is all one with 〈 in non-Latin alphabet 〉 Luke 6. 36. from the latitude of the Hebrew 〈 in non-Latin alphabet 〉 : for that 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 are Synonymous, appears by Hesychius, who renders it 〈 in non-Latin alphabet 〉 , pure▪ and perfect ) so in Phavorinus not only 〈 in non-Latin alphabet 〉 single is rendered 〈 in non-Latin alphabet 〉 free or liberal, but 〈 in non-Latin alphabet 〉 liberality, back again rendered 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , a liberal bestowing of money, or giving of wealth, or the virtue of the mind, consisting in a discreet laying out of what a man hath, upon good and proper objects; clearing this matter, that 〈 in non-Latin alphabet 〉 signifies liberality. Then for the applying this Epithet to the eye here, 'It is 1. that the similitude may go on in the 〈 in non-Latin alphabet 〉 or second part of it; 2. because the Eye is that part of the body, which hath most to do with wealth, as appears by Eccl. 5. 11. What good is there to the owners of riches, save the beholding them with their eyes? and therefore Covetousness is called the lust of the eye, 1 Joh. 2. 16. 3. because the phrase is most agreeable to the dialect of Scripture, Deut. 5. 9. Prov. 23. 6. and 28. 22. Ecclus. 14. 8, 9, 10. wherein 〈 in non-Latin alphabet 〉 the evil eye signifies Envy, as that is the contrary to all liberal disposition, in the sense, wherein 〈 in non-Latin alphabet 〉 in Aristophanes, he who hath little of envy in his hand, and 〈 in non-Latin alphabet 〉 he that hath no envy, so frequent a title of God's in Damascene (the Father of the Greek school) signifies bounty and liberality. And accordingly in Theephylact on 2 Cor. 8. 2. 〈 in non-Latin alphabet 〉 , It signifies a mind void of envy or parsimony, apt to communicate. And in that sense, I suppose, 〈 in non-Latin alphabet 〉 is taken c. 7. 11. for niggardly, covetous, or illiberal, the contrary to 〈 in non-Latin alphabet 〉 liberal here, in the notion, wherein 〈 in non-Latin alphabet 〉 evil is used in Hebrew, when 'tis set opposite to 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 the righteous and merciful, and is proverbially said to say, That which is thine is mine, and that which is mine is mine own. So on the contrary, 〈 in non-Latin alphabet 〉 , the good eye, is by us rendered bountiful, and by the Greek 〈 in non-Latin alphabet 〉 , pitying the poor, Prov. 22. 9. and so 〈 in non-Latin alphabet 〉 good, Matth. 20. 15. If this sense be embraced, then these two verses will perfectly connect with antecedents, and consequents all to the same matter of liberality, otherwise they will cause a direct chasme, or hiatus in the Context.
[ m] V. 24. Hold to ] 〈 in non-Latin alphabet 〉 here used, is by Phavorinus rendered 〈 in non-Latin alphabet 〉 to help, and so by Hesychius; and 〈 in non-Latin alphabet 〉 , who also adds 〈 in non-Latin alphabet 〉 to care for. The former of these notions may be accommodated to this place of a Servant toward a Master whose office is to assist his Master in all his business, and accordingly it is applied to servants, 1 Tim. 6. 2. 〈 in non-Latin alphabet 〉 , let them serve them, assisting them in well doing: but being set opposite to despising, perhaps that of caring for may be the fitter notion of it.
[ n] V. 27. One Cubit unto his stature ] 〈 in non-Latin alphabet 〉 signifies 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , the quantity or stature of the body, and again the habit of body, and consequent to that, the verdure of age and beauty, as when 〈 in non-Latin alphabet 〉 , in Heraclitus, 〈 in non-Latin alphabet 〉 . signifies to destroy their beauty or youthful color, but especially stature, as in Niceph. Basilac. 〈 in non-Latin alphabet 〉 . p. 167. 〈 in non-Latin alphabet 〉 , of a stature reaching to the clouds. So 〈 in non-Latin alphabet 〉 tall being spoken of Pyrrhus, p. 310. 〈 in non-Latin alphabet 〉 , of Nestor, p. 307. 〈 in non-Latin alphabet 〉 , foursquare, as broad as high, of Diomedes, p. 307. 〈 in non-Latin alphabet 〉 , a proportionable stature in Is. Porphyrogen. p. 206. And so also doth it ordinarily signify age (and so doth 〈 in non-Latin alphabet 〉 Kaumto which the Syriac here uses, statura, item annus aetatis, stature, as also the year of ones age, saith Ferrarius ) and may possibly do so here, 1. because the Dehortation, which this is brought to enforce, was particularly that concerning Sollicitude for the life, and to that this will be very proper, of our not being able to add, by all our solicitude, the least proportion to our age, to enlarge the period of life 〈 in non-Latin alphabet 〉 , one cubit, that is, one smallest measure or proportion, beyond what God hath set us. 2 lie . it will be observable, that one cubit being here set down as a very small measure, (So as in Mimnermus [ 〈 in non-Latin alphabet 〉 for a time proportionable to a Cubit ] signifies a very short space such as leaves and the most transitory frail things enjoy; and accordingly here the Hebrew readeth [ even one cubit ] would yet be a very great proportion, being applied to the stature of the body. Nay such as are come to their full growth (as the far greatest part of Christ's auditors were) could not thus hope to add one thousandth part of a cubic to their stature, but on the other side a Cubit will seem but a small part to the many years of a long life, and he that is of the fullest growth, may yet hope to enlarge the period of his life, and to that generally men's solicitude is applied, by diet, Physic &c. to acquire long life, not to increase their stature. 3 lie . The word 〈 in non-Latin alphabet 〉 cubit is ordinarily a measure of the longitude of any space, Jo. 21. 8. Jos. 3. 4. and so saith Eustathius, 〈 in non-Latin alphabet 〉 . and generally the same is said of other measures of the ground, &c. and particularly of a Race (to which man's life is compared, Job. 9. 25 and 2 Tim. 4. 7.) in the Scholiast on Pindar, 〈 in non-Latin alphabet 〉 . 13. 〈 in non-Latin alphabet 〉 , saith he, 〈 in non-Latin alphabet 〉 , &c. The race, as it signifies, the place wherein they run, was the space of 300. cubits, and so in Mimnermus 〈 in non-Latin alphabet 〉 even now cited proportionable to that of David, Thou hast made my days as it were a span long, a measure much less then a cubit, applied to our days, or space of life.
[ o] V. 28. Toyle ] The word 〈 in non-Latin alphabet 〉 doth properly belong to husbandry-labor, plowing, sowing, &c. So 2 Tim. 2. 6. 〈 in non-Latin alphabet 〉 , the husbandman laboring, and Joh. 4. 38. 〈 in non-Latin alphabet 〉 , to reap what you have not labor'd, that is, ploughed, and sowed, &c. and so here of Flax, which is first sowed, and plucked &c. before it comes to spinning.
[ p] V. 30. Grass ] 〈 in non-Latin alphabet 〉 signifies anything that grows in the field, or garden; here the Genericall word is restrained by the Context, and reserring to the lilies of the field v. 28. doth signify a flower (see Note on c. 7. e.) one day glorious and beautiful in the field, and the next day, or soon after, cut down, and used for the heating of ovens, or fornaces.
Annotations on Chap. VI.
[ a] V. 1. Take heed ] 〈 in non-Latin alphabet 〉 ] with an accusative case, is 〈 in non-Latin alphabet 〉 , to watch, or observe carefully, saith Phavorinus; and may possibly here be so, there being no necessity, that the construction should run thus, 〈 in non-Latin alphabet 〉 , take heed that you do not, but as probably 〈 in non-Latin alphabet 〉 , look to your alms, 〈 in non-Latin alphabet 〉 not to do it, or, that thou do it not, &c. But yet because the phrases used in these books are not always to be judged by the use in other Authors, and because Saint Matthew useth [ 〈 in non-Latin alphabet 〉 ] in all other places, a little diversely from the rest of the writers of the New Testament, those generally joining unto it a Dative case, but Saint Matthew leaving it out, and understanding it, therefore 'tis possible it may be so here also; and so the reading will be neither [ 〈 in non-Latin alphabet 〉 look to your alms ] nor [ 〈 in non-Latin alphabet 〉 look that you do not, ] but understanding [ 〈 in non-Latin alphabet 〉 ] look to yourselves, that you do not, &c. So when Saint Matthew reads 〈 in non-Latin alphabet 〉 , c. 16. 16. and 11. 12. take heed of the leaven, Saint Luke reads, 〈 in non-Latin alphabet 〉 , take heed to yourselves of the leaven, &c. As for the word 〈 in non-Latin alphabet 〉 , from whence our English word [ Alms ] is formed, that is, any act of pity or mercy, especially of liberality to them which want, for which some copies read 〈 in non-Latin alphabet 〉 righteousness, which as it is all one with 〈 in non-Latin alphabet 〉 , and in the translation of the Old Testament, used promiscuously for it (according to the notion of the Hebrew 〈 in non-Latin alphabet 〉 forementioned, Note on c. 1. g.) so doth it signify this Charity, to be an act of duty and righteousness required of all Jews and Christians, and not to be omitted (by them which are able) without sin.
[ b] Ib. Be seen ] The word [ 〈 in non-Latin alphabet 〉 ] imports such a beholding or looking on, as is on a stage or Theatre, for men that act parts, or strive for masteries, whose reward consists only in the 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , v. 2. the applause, and praises, and approbation of the Spectators, which appears to be the meaning of the word here, by the concurrence of all the circumstances, 1. by the 〈 in non-Latin alphabet 〉 reward, twice used immediately, v. 1, 3. By being thus looked on, they have their reward, as in those spectacula or prizes 'tis wont to be, where the conqueror hath no other acquisition or 〈 in non-Latin alphabet 〉 , but the reputation of the victory, with a crown of leaves, of no kind of value, to express and testify it. Then 2 lie . to this, I suppose, refers the mention of the 〈 in non-Latin alphabet 〉 , v. 2▪ the sounding of the Trumpet before him, a solemnity with which the stage-players, and gladiators were brought into the Theatre, and by which the company were called together, 〈 in non-Latin alphabet 〉 , they use the trumpet calling the multitudes with it, saith Phavorinus, and this use of it among the Jews, to call the people together, is oft mentioned by Moses. This might yet 3 lie . be farther probable by the mention of [ 〈 in non-Latin alphabet 〉 ] (the very word that signifies those Actors or stage-players primarily, and is only by a figure brought to that signification which now ordinarily belongs to the word hypocrites in English) but that this word in the New Testament is in ordinary use for hypocrites, as we now speak, and not for personators, or Actors. But then 4 lie . these were wont to have their trumpet sound in the Marketplace, and places of concourse (which is the meaning of 〈 in non-Latin alphabet 〉 here, not sacred Assemblies, or Synagogues ) and 〈 in non-Latin alphabet 〉 in the streets, places where men are wont ordinarily to pass, and where to meet, (as Hefychius renders 〈 in non-Latin alphabet 〉 all one with 〈 in non-Latin alphabet 〉 ) where the sounding of the trumpet may most probably be a means of calling together all men, that dwell in that place or neighbourhood.
[ c] V. 5. Standing ] The word [ 〈 in non-Latin alphabet 〉 ] may possibly refer to that particular posture of standing, which was usual in Prayer, as among the ancient Christians, so among the Jews before them; whence it is that 〈 in non-Latin alphabet 〉 statio, is reckoned by them as one of the seven names of Prayer. So Manahem speaks of Abraham's standing, i. e. (saith he) praying before the Lord, and thence is the proverbial speech of Rabbi Judah in Musarim, without 〈 in non-Latin alphabet 〉 station, the world could not subsist. And besides the posture of standing might be more convenient for their turn of being more and farther seen by men. But the truth is, both the Greek 〈 in non-Latin alphabet 〉 , and the Hebrew belong promiscuously (not to standing only, but) to every or any posture of the body. So Mat. 16. 20. some of those that stand (i. e. that are ) here, as 〈 in non-Latin alphabet 〉 signifies esse, to be, or adesse, to be present; and so Jo. 12. 19. 〈 in non-Latin alphabet 〉 , the people that stood (i. e. were present ) (in like manner as 〈 in non-Latin alphabet 〉 to sit is used for any posture, or without relation to any, no more than simply to abide, as Lu. 24. 49. 〈 in non-Latin alphabet 〉 tarry in the city ) and so in this very matter, Mar. 11. 25. 〈 in non-Latin alphabet 〉 , when you stand praying, that is, when you pray. So in Hesychius, 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , to stand, that is to be placed, situate, to be, yea and 〈 in non-Latin alphabet 〉 , he stood, that is, he sat, to take it quite off from the notation of standing. So saith S. Chrysostom of the Sea, 〈 in non-Latin alphabet 〉 , Cat. in Job, it stood as firmly, as if it were bound, which the Learned translator renders rightly, firmiter & in tuto situm est, it was placed firmly; and so the Latin, sto, as well as existo, is often used as a Verb substantive only, to sustain a Participle, without reference to any posture.
[ d] Ib. Synagogues ] That the word 〈 in non-Latin alphabet 〉 signifies not what we call in English Synagogues (by them meaning places set apart for divine service ) but any place of public concourse, will be very probable in these places following; Besides the two in this place v. 2. & 5. (where 'tis joined with 〈 in non-Latin alphabet 〉 streets, and 〈 in non-Latin alphabet 〉 , Angles of the streets ) see c. 10. 17. c. 23. 6, & 34. Mar. 12. 39. c. 13. 9. Lu. 8. 41. c. 11. 43. c. 12. 11. c. 20. 46. c. 21. 12. Acts 9. 2. c. 22. 19. c. 24. 12. c. 26. 11. Jam. 2. 2. and therefore Munster's Hebrew of Matthew having 〈 in non-Latin alphabet 〉 here is literally rendered [ in frequentiis ] to note, as the Hebrew doth primarily, any place where the people are met together: for though 〈 in non-Latin alphabet 〉 signify some special congregated assembly, and be therefore the word used by the Syriac for 〈 in non-Latin alphabet 〉 , the Church, c. 16. 18. yet 〈 in non-Latin alphabet 〉 signifies every kind of meeting, either civil for Judicature, ( Mat. 10. 17. & 23. 34. Lu. 12. 11. Acts 9. 2. James 2. 2. and in some other of those places, where this word 〈 in non-Latin alphabet 〉 is to be rendered Consistory ) or even for ordinary affairs of trading, &c. (as 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 are all one) and so it is most commodious to render it in this place. See Note on James 2. b.
[ e] V. 7. Vain repetitions ] The Greek [ 〈 in non-Latin alphabet 〉 ] is literally, to do as Battus did, which what it is, is described by Soudas in these words, 〈 in non-Latin alphabet 〉 , Battology is multiplying of words (just agreeable to this verse which sets these words as Synonymous) 〈 in non-Latin alphabet 〉 , The word is taken from one Battus who made long hymns, consisting of many lines, full of Tautologies. Whence Hesychius 〈 in non-Latin alphabet 〉 (it should be 〈 in non-Latin alphabet 〉 , empty, idle, unseasonable discourse. 'It is sure enough that Christ spake not Greek in this Sermon, and so refer'd not to the name or style of Battus, but the Evangelist, or his Translator thus rendered his Syriac expression, by this proverbial Greek word. Munster's Hebrew read is it 〈 in non-Latin alphabet 〉 do not multiply words, viz. above that which is fit and seasonable. The peculiar notation of this phrase in this place, will be best discerned by the practice of the Heathens, which is here refer'd to, 〈 in non-Latin alphabet 〉 , as the heathens do ] and that practice is best represented in their Tragedians, as in Aeschylus, who hath near a hundred verses at a time, made of nothing but Tautologies, 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , in their crying unto their God's. So 1 Kings 18. 27. the Idolatrous worshippers cried in the same words from morning till noon, O Baal hear us. And Acts 19. 34. for two hours space, The Great Diana of the Ephesians. Of this kind generally were their charms and Incantations, and therefore Polybius calls the using of such repetitions, 〈 in non-Latin alphabet 〉 , to set upon their God's to charm them. This those Heathens did to two ends, 1. to make their God's hear them not knowing how far off they might be, which Elias refers to, 1 Kings 18. 27. Cry aloud, for perhaps your God is asleep, &c. and they look not on it as an Irony, but follow his advice, v. 28. 2 lie that they may understand and remember their petitions the better, both which Christ mentions here, v. 7, & 8. So that the things here forbidden in prayer (and especially in private prayer, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , in the closet, and in secret, v. 6.) are first 〈 in non-Latin alphabet 〉 , a cold unseasonable lengthening out of time with tautologies, when it is not any effect of zeal, 2 lie . the care of verbal, not real eloquence in prayers, for that will come under 〈 in non-Latin alphabet 〉 , much speaking. But still not all repetition, or length, or eloquence, for of all these we have approved examples in the Scripture, and they are each of use for the quickening & enflaming devotion, especially in public prayers. And even in Poetry it is observable that what was unskilfully done by Battus, and so became ridiculous in him, being yet done dextrously by others, is a great ornament of verse, that of Repetition.
[ f] V. 11. Daily ] the word 〈 in non-Latin alphabet 〉 is capable of a double Origination, either from the word 〈 in non-Latin alphabet 〉 , the day approaching, whether that be the now-instant day, or else the morrow, that is (in the Scripture sense of the Hebrew 〈 in non-Latin alphabet 〉 ) the future, the remainder of our lives, how long, or how short soever. Thus in Phavorinus, 〈 in non-Latin alphabet 〉 is explained by 〈 in non-Latin alphabet 〉 approaching, or coming on, and 〈 in non-Latin alphabet 〉 notes the future events, as opposed to 〈 in non-Latin alphabet 〉 the present in Niceph. Basilac. 〈 in non-Latin alphabet 〉 . If the word be derived from hence, then the 〈 in non-Latin alphabet 〉 will denote as much as shall be sufficient, or proportionable for the future, or the remainder of our lives, which we pray that we may receive this day, that is, as S. Luke interprets it, 〈 in non-Latin alphabet 〉 , day by day. Another way there is of deducing this word, from 〈 in non-Latin alphabet 〉 , that which is agreeable for my being, or subsistence, or condition in the world, 〈 in non-Latin alphabet 〉 saith Phavorinus, that which Solomon calls food convenient for him; and so in either sense (but the first is more according to analogy of Derivations) that which is sufficient, and agreeable for the remainder of our lives, the daily sustenance, and necessaries of our bodies, and especially of our souls.
[ g] V. 13. Into temptation ] 〈 in non-Latin alphabet 〉 to enter into temptation ] signifies to be so involved in straights or difficulties as that one cannot extricate himself, c. 26. 41. and proportionably here 〈 in non-Latin alphabet 〉 ] is to bring men, or suffer them to be brought into such an estate; Contrary to which is God's promise, 1 Cor. 10. 13. of [ 〈 in non-Latin alphabet 〉 ] giving away of escaping, or getting out, together with the temptation, and that is it which we here pray for, in assurance of God's fidelity in performance.
[ h] V. 16. Disfigure ] What 〈 in non-Latin alphabet 〉 here signifies will be somewhat uncertain, because in this very Chapter, v. 19. it is used again in a sense, which will hardly be accommodated to this place, howsoever we should render it. A probable way to hit upon the right in both places will be to consider the diversity of the matter, and accordingly to apply the word in the diverse significations of it. In that other place 'tis clear that it must signify some kind of taking away, spoiling, or consuming (for that is proper to the Moth, and the 〈 in non-Latin alphabet 〉 , whatever that signifies) and so Hesychius renders it 〈 in non-Latin alphabet 〉 , either as that is feeding upon, 〈 in non-Latin alphabet 〉 , feeding, saith he, or as 'tis preying upon, snatching, carrying away, 〈 in non-Latin alphabet 〉 , and so 〈 in non-Latin alphabet 〉 is used for any kind of consuming, whether by death or otherwise, as 〈 in non-Latin alphabet 〉 , that which is old is near dying, Heb. 8. 13. and in the Psalm, Before I go hence and be no more seen, or, be taken away; and so 〈 in non-Latin alphabet 〉 the state of the soul separate from the body, or, the state of Death, is expressed by 〈 in non-Latin alphabet 〉 , as a word of the same origination and notion with it, one being deduced from the privative particle, and 〈 in non-Latin alphabet 〉 , video, to see, and the other from the same particle, and 〈 in non-Latin alphabet 〉 , appareo, to appear, and so both signify Death, the vanishing of the soul into soft air, as the Atheist (which believed no future life) calls death, Wisd. 2. 3. or in the Christians notion the departure from the body. And thus the word is used not only for total destruction, but for being lost, or out of the way for a while. So saith Thomas Magister, 〈 in non-Latin alphabet 〉 , not that they are destroyed or gone, but that they disappear for one day. But this notion of the word cannot at all belong to this place, where the Hypocriticall fasters, that desire their devotions should 〈 in non-Latin alphabet 〉 be seen and commended by men, are said to be 〈 in non-Latin alphabet 〉 of a sad countenance, and 〈 in non-Latin alphabet 〉 which is not surely by any outward applications to consume, or destroy, or spoil their faces, but denotes only so much as shall make good the opposition betwixt them, and those immediately after mentioned, which anointed their heads, and washed their faces (which signifies an absence of all mourning at least) The most then that the matter of the place will direct us to, toward this enquiry, will be only this, That this 〈 in non-Latin alphabet 〉 , as it is elegantly joined with [ 〈 in non-Latin alphabet 〉 , being discerned to fast ] being used as a means to make others believe that they are in a condition of sadness and fasting, and of sadness, as that may be an evidence, and reporter of their fasting so it may possibly signify only Negatively, they do not anoint, and set out themselves, as men ordinarily do, when no sad occasion forbids it: and that this is it, and no more but this, one probability the Context affords, for that which is v. 17. prescribed, as the way of avoiding that Hypocritical practice, is, to anoint the head, and wash the face, which makes it probable, that their Hypocrisy consisted in not doing so, or neglecting to do so. But beyond this perhaps it may denote something Positive. And to this purpose first it may be observed, that Hesychius renders it 〈 in non-Latin alphabet 〉 , to hide, or cover. So 'tis known that that of hiding, or veiling, or covering the face, was customary among the Jews, and hath been so among other nations in time of mourning, and so still among us the use of hoods in close mourning is observed and veils are generally the garments of mourners. Thus not only in Horace —
[ i] V. 9. Anoint ] The interdict of Unction and Lotion among the Jews, belongs only to days of mourning and humiliation. Thus the Mischna Cod. Joma c. 7. §. 1. On the day of Expiation, that great day of humbling the soul, 〈 in non-Latin alphabet 〉 they are interdicted meat and drink, and washing and anointing, and so in like manner, 〈 in non-Latin alphabet 〉 the companying of husband and wife, to which agrees that of S. Paul, 1 Cor. 7. 5. that the husband and wife are not to deprive one another, but for a season upon consent, that they may 〈 in non-Latin alphabet 〉 , be at leisure for fasting and prayer, (and accordingly▪ the Greek and Latin Church have made Canons to that purpose. See Balsamon ad Can. 3. Dionys. Alex. and Gratiun. Decret. par. 2. causâ 33. quaest. 4.) by which it appears that this Anointing and Washing are not festival rites, but usual at all times, save only of fasting. So Dan. 10. 3. describing his fast [ neither did I anoint myself at all ] is joined to his [ I eat no pleasant bread, neither came any flesh or wine into my mouth ] and so of David, 2 Sam. 12. 2 • . when he made an end of mourning for the child, 'tis said, he arose from the • arth, and washed, and anointed himself, and eat bread, to signify that the omission of those was a ceremony of his mourning, & fasting, and so 2 Sam. 14. 2. the widow of Tekoa, that is to feign herself a mourner, is bid to put on mourning apparel, and not anoint herself with oil. By this and many other testimonies appeareth the daily use of Anointing, and Washing, and not that they were used only on festival days, though then they were used most liberally, (see Note on c. 26. c.) And consequently that which Christ here commands under the phrase [ anoint, and wash ] is no more then this, that in those private fasts of theirs, they should appear in their ordinary guise, and not seem to men to fast, (not that they should appear to feast at that time.)
[ k] V. 19. Rust ] The word 〈 in non-Latin alphabet 〉 is directly Greek, for the Hebrew 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 consumpsit, comedit, to consume or eat, for which the Septuagint read 〈 in non-Latin alphabet 〉 Deut. 28. Hence is the noun used for the locusts, or whatsoever it is that strikes and devours the corn, Joel 1. 4. 1 Kin. 8. 27. Psal. 77. 57. and is rendered 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , and in Latin, rubigo, rust, not that which Iron is subject to, but that which spoils corn, and is called smutte among us. And so this will be a proper sense for the word 〈 in non-Latin alphabet 〉 here, yet so that in a greater latitude it may belong to all other vermin, which devour corn in the barn or garner, yea and the Caterpillars that eat up plants, and all other fruits also. And then all the three sorts of earthly riches, which human providence is wont to store up, are here noted, 1. Garments, 2. Corn and fruits of the earth, and 3. Gold, and Silver, and Jewels, all subject to these three sorts of such great uncertainties, as make them unfit to be kept or treasured up, only fit for the present use of themselves and others; the poor man's stomach, or back, or purse, being the safest storehouse, wherein we can lay them up, and that by Malachi called God's storehouse; and our liberality to them, the laying up our riches, or treasures in heaven, here v. 20. 'It is true the word [ rust ] doth seem to refer to Metals, which are subject to it, and if we took it in that sense, it would be agreeable to the sound of 〈 in non-Latin alphabet 〉 , Laying up treasures, forbidden at the beginning of the verse, Garments and Metals, being the chief treasures, and so reckoned Jam. 5. 3. where after 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , garments, gold and silver, follows 〈 in non-Latin alphabet 〉 , treasure up. So Achan of the treasure of Jericho, purloin'd (to add to his own treasure) a wedge of Gold, and a Babylonish garment; and agreeably to this, the usual presents that subjects gave to their Kings, and the 〈 in non-Latin alphabet 〉 which great personages gave to their guests as • esseras amicitiae & hospitalitatis, tokens of friendship and hospitality, at their departing, were either apparel or metals. So Naaman, 2 Kings 5. offered Elisha, talents of Gold, and changes of raiment. And Alcinous and other Phaeacian Princes gave to Ulysses, at his departure, each a talent of Gold, and a rich vestment,
[ l] V. 22. Single ] 〈 in non-Latin alphabet 〉 simplicity in the New Testament, generally signifies liberality, Rom. 12. 8. 2. Cor. 8. 2. c. 9. 11, and 13. as 〈 in non-Latin alphabet 〉 also, Acts 2. 46. (by the same analogy, that 〈 in non-Latin alphabet 〉 perfect, Mat. 5. 48. is all one with 〈 in non-Latin alphabet 〉 Luke 6. 36. from the latitude of the Hebrew 〈 in non-Latin alphabet 〉 : for that 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 are Synonymous, appears by Hesychius, who renders it 〈 in non-Latin alphabet 〉 , pure▪ and perfect ) so in Phavorinus not only 〈 in non-Latin alphabet 〉 single is rendered 〈 in non-Latin alphabet 〉 free or liberal, but 〈 in non-Latin alphabet 〉 liberality, back again rendered 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , a liberal bestowing of money, or giving of wealth, or the virtue of the mind, consisting in a discreet laying out of what a man hath, upon good and proper objects; clearing this matter, that 〈 in non-Latin alphabet 〉 signifies liberality. Then for the applying this Epithet to the eye here, 'It is 1. that the similitude may go on in the 〈 in non-Latin alphabet 〉 or second part of it; 2. because the Eye is that part of the body, which hath most to do with wealth, as appears by Eccl. 5. 11. What good is there to the owners of riches, save the beholding them with their eyes? and therefore Covetousness is called the lust of the eye, 1 Joh. 2. 16. 3. because the phrase is most agreeable to the dialect of Scripture, Deut. 5. 9. Prov. 23. 6. and 28. 22. Ecclus. 14. 8, 9, 10. wherein 〈 in non-Latin alphabet 〉 the evil eye signifies Envy, as that is the contrary to all liberal disposition, in the sense, wherein 〈 in non-Latin alphabet 〉 in Aristophanes, he who hath little of envy in his hand, and 〈 in non-Latin alphabet 〉 he that hath no envy, so frequent a title of God's in Damascene (the Father of the Greek school) signifies bounty and liberality. And accordingly in Theephylact on 2 Cor. 8. 2. 〈 in non-Latin alphabet 〉 , It signifies a mind void of envy or parsimony, apt to communicate. And in that sense, I suppose, 〈 in non-Latin alphabet 〉 is taken c. 7. 11. for niggardly, covetous, or illiberal, the contrary to 〈 in non-Latin alphabet 〉 liberal here, in the notion, wherein 〈 in non-Latin alphabet 〉 evil is used in Hebrew, when 'tis set opposite to 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 the righteous and merciful, and is proverbially said to say, That which is thine is mine, and that which is mine is mine own. So on the contrary, 〈 in non-Latin alphabet 〉 , the good eye, is by us rendered bountiful, and by the Greek 〈 in non-Latin alphabet 〉 , pitying the poor, Prov. 22. 9. and so 〈 in non-Latin alphabet 〉 good, Matth. 20. 15. If this sense be embraced, then these two verses will perfectly connect with antecedents, and consequents all to the same matter of liberality, otherwise they will cause a direct chasme, or hiatus in the Context.
[ m] V. 24. Hold to ] 〈 in non-Latin alphabet 〉 here used, is by Phavorinus rendered 〈 in non-Latin alphabet 〉 to help, and so by Hesychius; and 〈 in non-Latin alphabet 〉 , who also adds 〈 in non-Latin alphabet 〉 to care for. The former of these notions may be accommodated to this place of a Servant toward a Master whose office is to assist his Master in all his business, and accordingly it is applied to servants, 1 Tim. 6. 2. 〈 in non-Latin alphabet 〉 , let them serve them, assisting them in well doing: but being set opposite to despising, perhaps that of caring for may be the fitter notion of it.
[ n] V. 27. One Cubit unto his stature ] 〈 in non-Latin alphabet 〉 signifies 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , the quantity or stature of the body, and again the habit of body, and consequent to that, the verdure of age and beauty, as when 〈 in non-Latin alphabet 〉 , in Heraclitus, 〈 in non-Latin alphabet 〉 . signifies to destroy their beauty or youthful color, but especially stature, as in Niceph. Basilac. 〈 in non-Latin alphabet 〉 . p. 167. 〈 in non-Latin alphabet 〉 , of a stature reaching to the clouds. So 〈 in non-Latin alphabet 〉 tall being spoken of Pyrrhus, p. 310. 〈 in non-Latin alphabet 〉 , of Nestor, p. 307. 〈 in non-Latin alphabet 〉 , foursquare, as broad as high, of Diomedes, p. 307. 〈 in non-Latin alphabet 〉 , a proportionable stature in Is. Porphyrogen. p. 206. And so also doth it ordinarily signify age (and so doth 〈 in non-Latin alphabet 〉 Kaumto which the Syriac here uses, statura, item annus aetatis, stature, as also the year of ones age, saith Ferrarius ) and may possibly do so here, 1. because the Dehortation, which this is brought to enforce, was particularly that concerning Sollicitude for the life, and to that this will be very proper, of our not being able to add, by all our solicitude, the least proportion to our age, to enlarge the period of life 〈 in non-Latin alphabet 〉 , one cubit, that is, one smallest measure or proportion, beyond what God hath set us. 2 lie . it will be observable, that one cubit being here set down as a very small measure, (So as in Mimnermus [ 〈 in non-Latin alphabet 〉 for a time proportionable to a Cubit ] signifies a very short space such as leaves and the most transitory frail things enjoy; and accordingly here the Hebrew readeth [ even one cubit ] would yet be a very great proportion, being applied to the stature of the body. Nay such as are come to their full growth (as the far greatest part of Christ's auditors were) could not thus hope to add one thousandth part of a cubic to their stature, but on the other side a Cubit will seem but a small part to the many years of a long life, and he that is of the fullest growth, may yet hope to enlarge the period of his life, and to that generally men's solicitude is applied, by diet, Physic &c. to acquire long life, not to increase their stature. 3 lie . The word 〈 in non-Latin alphabet 〉 cubit is ordinarily a measure of the longitude of any space, Jo. 21. 8. Jos. 3. 4. and so saith Eustathius, 〈 in non-Latin alphabet 〉 . and generally the same is said of other measures of the ground, &c. and particularly of a Race (to which man's life is compared, Job. 9. 25 and 2 Tim. 4. 7.) in the Scholiast on Pindar, 〈 in non-Latin alphabet 〉 . 13. 〈 in non-Latin alphabet 〉 , saith he, 〈 in non-Latin alphabet 〉 , &c. The race, as it signifies, the place wherein they run, was the space of 300. cubits, and so in Mimnermus 〈 in non-Latin alphabet 〉 even now cited proportionable to that of David, Thou hast made my days as it were a span long, a measure much less then a cubit, applied to our days, or space of life.
[ o] V. 28. Toyle ] The word 〈 in non-Latin alphabet 〉 doth properly belong to husbandry-labor, plowing, sowing, &c. So 2 Tim. 2. 6. 〈 in non-Latin alphabet 〉 , the husbandman laboring, and Joh. 4. 38. 〈 in non-Latin alphabet 〉 , to reap what you have not labor'd, that is, ploughed, and sowed, &c. and so here of Flax, which is first sowed, and plucked &c. before it comes to spinning.
[ p] V. 30. Grass ] 〈 in non-Latin alphabet 〉 signifies anything that grows in the field, or garden; here the Genericall word is restrained by the Context, and reserring to the lilies of the field v. 28. doth signify a flower (see Note on c. 7. e.) one day glorious and beautiful in the field, and the next day, or soon after, cut down, and used for the heating of ovens, or fornaces.
CHAP. VII.
1. JUdge not that ye be not judged.]
[Paraphrase] 1. The sin of judging is very rise among the Jews (see note on Rom. 2. 2.) against this therefore you are to be forewarned. Observe not other men's words or actions severely, or without mercy, lest you suffer the same from others which you do to them, and will be most unwilling to suffer from them, nay feel the like severity from God when he comes to judgment, Jam. 2. 12.
2. For with what judgment ye judge, ye shall be judged: and] with what measure ye mete, it shall be measured to you again.
[Paraphrase] 2. For you have reason to expect to be dealt with, both by God and man, as you yourselves deal with others in this particular; and this generally is so observable, that it is become a proverb among you, (see note on c. 10. h.) that with &c.
3. And why beholdest thou the [note a] more that is in thy brothers eye, but considerest not the beam that is in thine own eye?]
[Paraphrase] 3. How strange a thing is it, that thou shouldest look so severely on the light faults of others, who hast for the most part so much vaster crimes, particularly this of judging others, to be censured and reformed in thyself? this makes thy censuring others very unreasonable in thee.
4. Or how wilt thou say to thy brother, Let me pull out the more out of thine eye, and behold a beam is in thine own eye?
[Paraphrase] 4. Which way in reason shalt thou ever be fit so much as to reprehend, or direct another to amend any the least fault, much less to judge him, when thou art thus guilty of greater faults thyself? Thy continuing still guilty of such greater sins (such is this of judging others) argues either no need of having his lesser faults reformed, or thy no skill to assist him therein.
5. Thou hypocrite, first cast out the beam out of thine own eye, and then shalt thou see clearly to cast out the mote out of thy brothers eye.]
[Paraphrase] 5. The beginning with other men, judging of them and neglecting the reforming of thyself, is a piece of hypocrisy, Take care to reform thyself first, then wilt thou be better able to work a reformation of any even the smallest sin in another.
6. Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they