Annotations on the New Testament
6. Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they [note b] trample them under their feet, and turn again and rent you.]
[Paraphrase] 6. And for this matter of reprehending others, (all holy advices and admonitions out of God's word) because they are a very precious deed of charity, (and so in like manner, for all other holy things, the word, and prayer, and the use of the sacraments, &c. by way of analogy with that of reprehension, here particularly spoken of, v. 4.) take care they be not cast away upon those that are incorrigible, and will but return the reproaches, and contempt for them, as swine tread under feet the most precious jewels, that are offered them, and as dogs often tear them, that give them what is most precious.
7. Ask, and it shall be given you: seek, and ye shall find: knock, and it shall be opened unto you.]
[Paraphrase] 7. And that yourselves may be blameless, free from the greater, and lesser guilts, (and so for all other things you want) apply yourselves to God in prayer, and that will be a means of obtaining it, Lu. 11. 9. 13. Ja. 5. 6.
8. For everyone that asketh, receiveth; and he that seeketh, findeth; and to him that knocketh, it shall be opened.]
[Paraphrase] 8. For prayer, if joined with constancy, and importunity, never misseth to obtain that which is most for his benefit to receive, and therefore shall not fail to obtain grace.
9. Or what man is there of you, whom if his son ask bread, [note c] will be give him a stone?
10 Or if he ask a fish will he give him a serpent?]
[Paraphrase] 9, 10. Any father will give his son which asks him profitable things, those things, for which he asks, at least will give him other things as good or better, but by no means worse or hurtful (nay if he ask such, he will not give them.)
11. If ye then being evil, know how to give good gifts unto your children, how much more shall your father which is in heaven, give good things to them that ask him?
[Paraphrase] 11. If you therefore which are not always willing to give, and do not always know what is good for your children, do yet not make such ill returns to your children's requests, as to give them serpents for fishes, how much more shall God be sure to give you those things that are best for you? (though not always in kind what you ask for, because that is not always such, yet) grace which is always so.
12. Therefore all things whatsoever you would that men should do to you, do ye even so to them: for this is the law and the prophets.]
[Paraphrase] 12. Another branch of prime Christian duty required of you is this, that whatsoever you would esteem reasonable that other men should do to you, if you were in their, and they in your condition, the same you must now think yourselves obliged to do to them, for this equity is taught you by your own law, and Scriptures in force among the Jews: see note on Mat. 5. g.
13. Enter ye in at the straight gate, for wide is the gate, and broad is the way that leadeth to destruction, and many there be which go in thereat.]
[Paraphrase] 13. Let all your care be to set yourselves upon the Christian course, be it never so strict (for 'tis easy to enter on a vicious course, and go through with it, and there are multitudes good store, which pass that way to eternal destruction, and damnation)
14. Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.]
[Paraphrase] 14. And there will be all need of your care, because the entrance, and whole course of a Christians life is made up of perfect strictness, in opposition to the looseness of the world, and that makes so few to choose it.
15. Beware of false prophets which come to you in sheep's clothing, but inwardly they are ravening wolves.]
[Paraphrase] 15. Take heed of false teachers, that, when they come to infuse their doctrines into you, wear sheep-skins, as the prophets oft used to do, thereby pretending the greatest innocence and meekness that can be, but design and intend the direct contrary, devouring and rapacity. See Acts 20. 29.
16. Ye shall know them by their fruits:] Do men gather grapes of thorns or figs of thistles?
[Paraphrase] 16. Ye shall certainly know them and discern them, if you take notice of and weigh the doctrines which, when they have gotten some authority with you, they will presently endeavor to infuse into you. They that make no other use of their being counted prophets, but to infuse higher degrees of all kind of piety and charity into you, ye may resolve they are sent from God, for the Devil would never help men to credit and reputation in the world, who should make use of it only to the advancement of piety. But if their design be to infuse into their followers any seeds of impiety, injustice, uncleanness, uncharitableness, sedition, rebellion, &c. Let their pretences, and behavior be never so fair, be sure they are false prophets.
17. Even so every good tree bringeth forth good fruit, but a corrupt tree bringeth forth evil fruit.
18. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.
19. Every tree that bringeth not forth good fruit, is hewn down, and cast into the fire.
20. Wherefore by their fruits ye shall know them.
21. Not everyone that saith unto me, Lord, Lord,] shall enter into the kingdom of heaven, but he that doth the will of my father which is in heaven.
[Paraphrase] 21. And though in words they take upon them to be the only servants, sons, and saints of God, as heretics and schismatics ordinarily do, yet these words of theirs and their confident calling on God, are not such fruits, by which you can judge well of them, for 'tis not everyone which believeth on me, which acknowledgeth me, which looketh for salvation from me, that.
22. Many will say to me [in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out Devils? and in thy name, done many wonderful works?]
[Paraphrase] 22. At the day of judgment, Lord we are the men which thou by thy power hast enabled to foretell things to come, and by the same, to exorcise Devils, and do all kind of miracles.
23. And then will I profess unto them, [ [note d] I never knew you;] depart from me, ye that work iniquity.
[Paraphrase] 23. saying, I never knew you.
24. Therefore whosoever [heareth these sayings of mine and doth them, I will liken him to a wise man, which built his house upon a rock,]
[Paraphrase] 24. Beleiveth and entertaineth all these commands here contained in this Sermon, (beginning c. 5. 1.) and practiseth them, he is like a prudent builder, that laid the foundation of his house upon a rock (see note on c. 10. b.)
25. And the rain descended, and [the [note e] floods] came, and the winds blew, and beat upon that house and it fell not: for it was founded upon a rock.
[Paraphrase] 25. Land-floods that proceeded from that sudden rain.
26. And everyone that heareth these sayings of mine, and doth them not, [shall be likened] unto a foolish man, which built his house upon the sand.
[Paraphrase] 26. Shall be like, and by all men known and reputed to be like.
27. And the rain descended, and the floods came, and the winds blew, and beat upon that house, and great was the fall of it.
28. And it came to pass when Jesus had ended these sayings, the people were astonished at his doctrine.
29. For he taught them, as one having authority, and not as the Scribes.]
[Paraphrase] 29. For all this Sermon of his, whether spoken continuedly, or with pauses between, was delivered by him as by one which had extraordinary power and mission, prophetic at least, which since Ezras time had been intermitted (as the Jews confess) and not as the Doctors of Law among the Jews.
Annotations on S. MATTHEW, Chap. VII.
[ a] V. 3. Mote ] What 〈 in non-Latin alphabet 〉 here signifies, will appear by two ways of judging, first by the judgment of the Greek Grammarians. Hesychius renders 〈 in non-Latin alphabet 〉 , thin, dry pieces of wood, and then taking it in that notion of a thin piece of wood, the least splinter or shiver imaginable, of very little, yet of some length, 'twill be here very fitly used, and set opposite to the 〈 in non-Latin alphabet 〉 , the beam, the biggest and longest piece of wood, which is used. The second way is by comparing the next verse (which is the varying the phrase a little) with a Proverbial speech among the Jews, in and before Christ's time (set down afterward with some variation in the Talmud, thus) They which say to others 〈 in non-Latin alphabet 〉 take out the small piece of wood out of thy teeth, are answered 〈 in non-Latin alphabet 〉 take out the beam out of thine eyes. To check the importunity of those, who are always censuring and condemning others for small matters, reprehending for trifles, when they are themselves guilty of those things, which are much more to be reprehended.
[ b] V. 6. They trample ] There is in these words observable an 〈 in non-Latin alphabet 〉 , a going back, speaking first to the second of the two things proposed, and then after to the first. As it is very frequent with the Prophets in the Old Testament, and not seldom used in the Writers of the New. So Mat. 12. 22. the blind and the dumb both spake and saw, that is, the blind saw, and the dumb spake; and c. 18. Christ having mentioned the three degrees of Admonition, by one alone, by two or three, and by the Rulers in the presence of the assembly, v. 15, 16, 17. he then resumes to speak somewhat farther of each of these, and begins first with the last, what, in case of such refractarinesse, the Rulers of the Church are to do, Verily I say unto you, Whatsoever ye shall bind on earth, &c. v. 18. And then v. 19. (in reference to the second thing mentioned, the admonition in the presence of one or two v. 16.) Again, Verily I say unto you, that if two of you shall agree upon the earth, &c. it shall be done unto them of my Father; From which, before he proceeds back again in the first place to the first, of the private admonition, Peter asks a question, which introduces the discourse, which was proper to have been delivered on that subject. So c. 23. 16. Christ having mentioned swearing by the Temple first, and then by the Altar v. 18. he after refuming them both again, v. 20. begins first with that of the Altar, and then that of the Temple, after it. So in that c. 23. 25. having mentioned first the outside of the cup and platter, and then the inside v. 26. he returns first to the cleansing of the inside, then the outside of it. So Rom. 212. S. Paul having affirmed two things, the first of the Gentiles that had not the Law, that they should perish without it, the second of the Jews that had the Law, that they should be judged by it, he v. 13. speaks first of the second, for the hearers of the Law, &c. and then v. 14. of the first, For when the Nations, &c. So Rom. 14. having set down two heads of discourse, that the strong should not set at naught the weak, Nor secondly, the weak judge, or condemn the strong, v. 3. he resumes the latter first v. 4. who art thou that judgest, and then v. 10. returns to the former, and thou why dost thou set at naught thy brother? So 1 Cor. 6. 11. After the general of washing, which contains the two subsequent, sanctifying and justifying, the mention of our Lord Jesus Christ, which is first named, belongs to the latter, that of Justification, and the Spirit of our God, to the former, that of Sanctifying. So 2 Cor. 2. 15. Having mentioned the 〈 in non-Latin alphabet 〉 first, them that are saved, and then 〈 in non-Latin alphabet 〉 them that perish, he goes back v. 16. first to the latter, to those a savor of death unto death, & then to the former, to those a savor of life unto life. So Philem. 5. hearing of thy love, and faith, which thou hast toward the Lord Jesus, and toward all Saints, 'tis apparent, that the Saints are the object of the Love, and the Lord Jesus of the Faith. So Heb. 5. where in the four first verses there are three things propounded of an high-Priest, 1. that he offer for sin, 2. be compassionate to sinners, and to that end be himself infirm, and offer for himself, as well as the people, 3. that he be called to this office by God himself. To these three, all applied to Christ, the Apostle speaks particularly, and to the last first, So likewise Christ glorified not himself to be an high-Priest, &c. v. 5. 6. Then to the second v. 7, & 8. who in the days of his flesh offered up prayers, &c. and then to the first last, v. 9. being made perfect he became the author of eternal salvation, &c. So Heb. 9. 1. having named two things, the ordinances of worship, and the worldly sanctuary, he dilates first on the last of them, v. 2, 3, 4, 5. For there was a tabernacle made, &c. and then after comes back to the former, v. 6. Now when these things were thus ordained, the Priest went always, &c. So Heb. 10. 33. having mentioned two acts of suffering in them, the first personal in themselves by reproaches and afflictions, the second by way of sympathy with the Apostles, in the next verse he resumes both, but first the latter, for ye had compassion on me in my bands, and then the former, took joyfully the spoiling of your goods. So 2 Pet. 3. where the Atheists objection consists of two parts, 1. that God hath not made good his promise concerning his coming v. 4. 2 lie , as a proof of that, that there had been no sensible mutation since the beginning of the world, in the latter part of the verse; The Apostle makes answer first to the latter, v. 5, 6, 7. and then comes back, and satisfies the former also, v. 8. &c. And, to instance no more, two examples of this there are most clearly here in this place; The first in the sixth and seventh verses, for having mentioned two things, v. 5. pulling out the beam in thine own eye, that is, reforming a man's own sins; secondly, casting out the mote out of thy brothers eye, that is, reprehending faults in other men, he speaks first to the latter of these, the matter of reprehension, v. 6. and then v. 7. returns to the former, the means that must be used for the reforming ourselves, prayer for grace, which shall so surely bring it. The second here in the sixth verse, where having mentioned the Dogs and the Swine, he first speaks of the Swine, and after of the Dogs; for certainly the treading belongs to the Swine, and the rending to the Dogs; for the Swine do not use to turn, and rend, but the Dogs do; (and therefore Munster 's Hebrew reads it 〈 in non-Latin alphabet 〉 and the Dogs returning, &c.) and Dogs do not tread under their feet what is cast to them, as Swine do. These are both proverbially spoken, to express, how sure good charitable reprehensions are, to be cast away upon incorrigible sinners, according to that of the Satirist,
[ c] V. 9. Will he give ] 〈 in non-Latin alphabet 〉 , is here no more then will he give? The Greek 〈 in non-Latin alphabet 〉 being oft all one with the Hebrew 〈 in non-Latin alphabet 〉 nunquid? as in the Gemara 〈 in non-Latin alphabet 〉 , nunquid scriptum est? is it written?
[ d] V. 23. 〈 in non-Latin alphabet 〉 here and in some other places, hath a peculiar notion, nearer an Expletive then a Causal, and is best rendered by the Latin scilicet, the English Thus, or the like, as a form only of introducing the speech that comes after, He shall say unto them, what shall he say? Why, or thus he shall say, I know you not, &c. So c. 10. 7. and so c. 26. 72. He denied with an oath, 〈 in non-Latin alphabet 〉 , which will be best rendered, saying I know him not, so v. 74, 75. In all which places, if it shall be rendered that, the words will not be coherent, but if it be rendered saying, or else quite omitted, as an Expletive, and not rendered at all, the sense will be perspicuous. Thus I conceive is 〈 in non-Latin alphabet 〉 to be taken Rom. 3. 8. 〈 in non-Latin alphabet 〉 , &c. and why should we not say (as they say we do) to wit, Let us do evil, &c.
[ e] V. 25. The floods ] The word 〈 in non-Latin alphabet 〉 doth not peculiarly signify rivers, that is, streams or channels, either beginning from springs, or proceeding from the sea, but is a general word, of which, as those rivers are one species, so are land-floods, or torrents, that arise from any tempestuous, sudden rain, another, and the latter of these is here meant, being join'd to the descending of the rain, and accompanied with the blowing of the winds. Thus in Homer, 〈 in non-Latin alphabet 〉 .
Annotations on S. MATTHEW, Chap. VII.
[ a] V. 3. Mote ] What 〈 in non-Latin alphabet 〉 here signifies, will appear by two ways of judging, first by the judgment of the Greek Grammarians. Hesychius renders 〈 in non-Latin alphabet 〉 , thin, dry pieces of wood, and then taking it in that notion of a thin piece of wood, the least splinter or shiver imaginable, of very little, yet of some length, 'twill be here very fitly used, and set opposite to the 〈 in non-Latin alphabet 〉 , the beam, the biggest and longest piece of wood, which is used. The second way is by comparing the next verse (which is the varying the phrase a little) with a Proverbial speech among the Jews, in and before Christ's time (set down afterward with some variation in the Talmud, thus) They which say to others 〈 in non-Latin alphabet 〉 take out the small piece of wood out of thy teeth, are answered 〈 in non-Latin alphabet 〉 take out the beam out of thine eyes. To check the importunity of those, who are always censuring and condemning others for small matters, reprehending for trifles, when they are themselves guilty of those things, which are much more to be reprehended.
[ b] V. 6. They trample ] There is in these words observable an 〈 in non-Latin alphabet 〉 , a going back, speaking first to the second of the two things proposed, and then after to the first. As it is very frequent with the Prophets in the Old Testament, and not seldom used in the Writers of the New. So Mat. 12. 22. the blind and the dumb both spake and saw, that is, the blind saw, and the dumb spake; and c. 18. Christ having mentioned the three degrees of Admonition, by one alone, by two or three, and by the Rulers in the presence of the assembly, v. 15, 16, 17. he then resumes to speak somewhat farther of each of these, and begins first with the last, what, in case of such refractarinesse, the Rulers of the Church are to do, Verily I say unto you, Whatsoever ye shall bind on earth, &c. v. 18. And then v. 19. (in reference to the second thing mentioned, the admonition in the presence of one or two v. 16.) Again, Verily I say unto you, that if two of you shall agree upon the earth, &c. it shall be done unto them of my Father; From which, before he proceeds back again in the first place to the first, of the private admonition, Peter asks a question, which introduces the discourse, which was proper to have been delivered on that subject. So c. 23. 16. Christ having mentioned swearing by the Temple first, and then by the Altar v. 18. he after refuming them both again, v. 20. begins first with that of the Altar, and then that of the Temple, after it. So in that c. 23. 25. having mentioned first the outside of the cup and platter, and then the inside v. 26. he returns first to the cleansing of the inside, then the outside of it. So Rom. 212. S. Paul having affirmed two things, the first of the Gentiles that had not the Law, that they should perish without it, the second of the Jews that had the Law, that they should be judged by it, he v. 13. speaks first of the second, for the hearers of the Law, &c. and then v. 14. of the first, For when the Nations, &c. So Rom. 14. having set down two heads of discourse, that the strong should not set at naught the weak, Nor secondly, the weak judge, or condemn the strong, v. 3. he resumes the latter first v. 4. who art thou that judgest, and then v. 10. returns to the former, and thou why dost thou set at naught thy brother? So 1 Cor. 6. 11. After the general of washing, which contains the two subsequent, sanctifying and justifying, the mention of our Lord Jesus Christ, which is first named, belongs to the latter, that of Justification, and the Spirit of our God, to the former, that of Sanctifying. So 2 Cor. 2. 15. Having mentioned the 〈 in non-Latin alphabet 〉 first, them that are saved, and then 〈 in non-Latin alphabet 〉 them that perish, he goes back v. 16. first to the latter, to those a savor of death unto death, & then to the former, to those a savor of life unto life. So Philem. 5. hearing of thy love, and faith, which thou hast toward the Lord Jesus, and toward all Saints, 'tis apparent, that the Saints are the object of the Love, and the Lord Jesus of the Faith. So Heb. 5. where in the four first verses there are three things propounded of an high-Priest, 1. that he offer for sin, 2. be compassionate to sinners, and to that end be himself infirm, and offer for himself, as well as the people, 3. that he be called to this office by God himself. To these three, all applied to Christ, the Apostle speaks particularly, and to the last first, So likewise Christ glorified not himself to be an high-Priest, &c. v. 5. 6. Then to the second v. 7, & 8. who in the days of his flesh offered up prayers, &c. and then to the first last, v. 9. being made perfect he became the author of eternal salvation, &c. So Heb. 9. 1. having named two things, the ordinances of worship, and the worldly sanctuary, he dilates first on the last of them, v. 2, 3, 4, 5. For there was a tabernacle made, &c. and then after comes back to the former, v. 6. Now when these things were thus ordained, the Priest went always, &c. So Heb. 10. 33. having mentioned two acts of suffering in them, the first personal in themselves by reproaches and afflictions, the second by way of sympathy with the Apostles, in the next verse he resumes both, but first the latter, for ye had compassion on me in my bands, and then the former, took joyfully the spoiling of your goods. So 2 Pet. 3. where the Atheists objection consists of two parts, 1. that God hath not made good his promise concerning his coming v. 4. 2 lie , as a proof of that, that there had been no sensible mutation since the beginning of the world, in the latter part of the verse; The Apostle makes answer first to the latter, v. 5, 6, 7. and then comes back, and satisfies the former also, v. 8. &c. And, to instance no more, two examples of this there are most clearly here in this place; The first in the sixth and seventh verses, for having mentioned two things, v. 5. pulling out the beam in thine own eye, that is, reforming a man's own sins; secondly, casting out the mote out of thy brothers eye, that is, reprehending faults in other men, he speaks first to the latter of these, the matter of reprehension, v. 6. and then v. 7. returns to the former, the means that must be used for the reforming ourselves, prayer for grace, which shall so surely bring it. The second here in the sixth verse, where having mentioned the Dogs and the Swine, he first speaks of the Swine, and after of the Dogs; for certainly the treading belongs to the Swine, and the rending to the Dogs; for the Swine do not use to turn, and rend, but the Dogs do; (and therefore Munster 's Hebrew reads it 〈 in non-Latin alphabet 〉 and the Dogs returning, &c.) and Dogs do not tread under their feet what is cast to them, as Swine do. These are both proverbially spoken, to express, how sure good charitable reprehensions are, to be cast away upon incorrigible sinners, according to that of the Satirist,
[ c] V. 9. Will he give ] 〈 in non-Latin alphabet 〉 , is here no more then will he give? The Greek 〈 in non-Latin alphabet 〉 being oft all one with the Hebrew 〈 in non-Latin alphabet 〉 nunquid? as in the Gemara 〈 in non-Latin alphabet 〉 , nunquid scriptum est? is it written?
[ d] V. 23. 〈 in non-Latin alphabet 〉 here and in some other places, hath a peculiar notion, nearer an Expletive then a Causal, and is best rendered by the Latin scilicet, the English Thus, or the like, as a form only of introducing the speech that comes after, He shall say unto them, what shall he say? Why, or thus he shall say, I know you not, &c. So c. 10. 7. and so c. 26. 72. He denied with an oath, 〈 in non-Latin alphabet 〉 , which will be best rendered, saying I know him not, so v. 74, 75. In all which places, if it shall be rendered that, the words will not be coherent, but if it be rendered saying, or else quite omitted, as an Expletive, and not rendered at all, the sense will be perspicuous. Thus I conceive is 〈 in non-Latin alphabet 〉 to be taken Rom. 3. 8. 〈 in non-Latin alphabet 〉 , &c. and why should we not say (as they say we do) to wit, Let us do evil, &c.
[ e] V. 25. The floods ] The word 〈 in non-Latin alphabet 〉 doth not peculiarly signify rivers, that is, streams or channels, either beginning from springs, or proceeding from the sea, but is a general word, of which, as those rivers are one species, so are land-floods, or torrents, that arise from any tempestuous, sudden rain, another, and the latter of these is here meant, being join'd to the descending of the rain, and accompanied with the blowing of the winds. Thus in Homer, 〈 in non-Latin alphabet 〉 .
CHAP. VIII.
1. WHen he was come down from the mountain, great multitudes followed him.]
[Paraphrase] 1. After the finishing of this Sermon of his, there was great resort unto him, not only for his doctrine, but his miracles of cures, &c.
2. And behold there came a leper and [ [note a] worshipped him, saying, Lord if thou wilt, thou canst make me clean.]
[Paraphrase] 2. Fell down and besought him that he would please to make use of his power, whereby he was confident that he was able to cure his leprosy.
3. And Jesus put forth his hand and touched him, saying, I will, be thou clean. And immediately [his leprosy was cleansed.]
[Paraphrase] 3. He was cleansed or cured from his leprosy.
4. And Jesus saith unto him, [ [note b] See thou tell no man, but go thy way, [note c] show thyself to the Priest, and offer the gift that Moses commanded, [note d] for a testimony unto them.]
[Paraphrase] 4. Be sure thou divulge not this to others, but according to the Law show thyself to the Priest, and offer the offering required of all such, as are thus cleansed from leprosy; This Jesus said to him on design, that it might by this means be a testimony to assure them, 1. that he was the Messias, 2. that he was God, 3. that he opposed not the law given by Moses.
5. And when Jesus was entered into Capernaum, there came unto him a [Centurion,] beseeching him,
[Paraphrase] 5. A captain or commander of an hundred souldlers.
6. And saying, Lord, my servant lieth at home sick of the palsy, grievously [note e] tormented.
7. And Jesus saith unto him, I will come and heal him.
8. The Centurion answered and said, Lord, I am not worthy that thou shouldst come under my roof [but speak the word only, and my servant shall be healed.]
[Paraphrase] 8. But of this I am assured, that one word of thine will as easily cure him, as if thou shouldst thyself come personally.
9. For I am a man under authority, having soldiers under me. And I say to this man, Go, and he goeth, and to another, Come, and he cometh, and to my servant, Do this, and he doeth it.]
[Paraphrase] 9. For I am a man, who though I am under other men's authority, that of the chief Commander, and of the Emperor, yet have under me soldiers for my military commands, and servants for my domestic, and whatsoever I command them, is done by them as surely, as if I did it myself, how much more canst thou with thy word command health (who art the word, which healeth all things, Wisd. 16. 12.) without troubling thyself to come down to my house?
10. When Jesus heard it, [he marvelled and said to them that followed, Verily I say unto you I have not found so great [note f] faith, no not in Israel.]
[Paraphrase] 10. At this saying of the Centurions, Jesus expressed much wonderment, and calling to his disciples, said with some earnestness, of asseveration, I have not found any Jew so fully persuaded of my power, or that behaves himself so much like a believer, as this Gentile.
11. And I say unto you, that many shall come from the east and west, and shall [note g] sit down with Abraham, and Isaac, and Jacob in the kingdom of heaven:]
[Paraphrase] 11. But this which is now so very admirable, will within a while be frequently exemplified: For the old Prophets have oft foretold it (and now the time of the completion approacheth) that many multitudes from all parts of the world will come in, and believe on Christ, partake of this spiritual feast, and be made to sit down with Abraham the father of the faithful, and the rest of the Patriarchs of the Jewish nation.
12. But the children of the Kingdom shall be cast out into utter darkness,] there shall be [note h] weeping and gnashing of teeth.
[Paraphrase] 12. And the Jews themselves to whom this Messias was primarily sent, will dis-believe, and be punished accordingly, shut out of the spiritual feast, out of the Church here, and heaven hereafter, deprived of the light and cheerful hear, that is wont to be in houses of feasting, and left to utter darkness (the cold of the night, and winter, without) stupid blindness here, and eternal darkness hereafter.
13. And Jesus said unto the Centurion, Go thy way, and as thou hast believed, so be it done unto thee; And his servant was healed in the self same hour.
14. And when Jesus came into Peters house, he [saw his wives mother laid, and sick of a fever:]
[Paraphrase] 14. Found his wives mother sick of a fever, and laid to bed under it.
15. And he touched her hand, and the fever left her, and she arose and [ministered unto them.]
[Paraphrase] 15. Provided for them, what was necessary for their entertainment.
16. When the even was come,] they brought unto him many that were possessed with devils, and he cast out the spirits with his word, and healed all that were sick:
[Paraphrase] 16. When by the approach of the evening-cool it was more convenient,
17. That it might be fulfilled, which was spoken by Isaiah the prophet saying, [Himself [note i] took our infirmities, and bare our sicknesses.]
[Paraphrase] 17. He was so affected with all the miseries that befell us, that out of compassion to us, he made use of his divine power to heal even our bodies of the diseases that were on them.
18. Now when Jesus saw great multitudes about him, he gave commandment to depart unto the other side;
19. And a certain Scribe came and said unto him, Master, I will follow thee whithersoever thou goest;
20. And Jesus saith unto him, The Foxes have holes, and the birds of the air have nests; but the son of man hath [not where to lay his head.]
[Paraphrase] 20. No place or dwelling of his own to rest in, or entertain any follower.
21. And another of his disciples saith unto him, [Lord, suffer me first to go and bury my father.]
[Paraphrase] 21. Lord I desire, and firmly purpose to be a constant follower of thine, But for a time I beseech thy leave, that I may abide at my fathers house, to perform the last rites of funeral obsequies unto him.
22. But Jesus said unto him, Follow me, and [let the [note k] dead bury their dead.]
[Paraphrase] 22. Leave that office to be performed by others, who are not imbarked in this more holy and divine employment; For as in the Law the Nazarites and the Priests might not meddle with the interrements even of their parents, but others might lawfully do it, others that were not Nazarites or Priests might bury one another: So thou that art a consecrated person, the departing to bury a deceased friend, though it be a Father, or to receive an inheritance or legacy from him, is an employment unfit for thee.
23. And when he was entered into a ship, [his disciples] followed him.
[Paraphrase] 23. His disciples and none else.
24. And behold there arose a great tempest in [the sea,] insomuch that the ship was covered with the waves; but he was asleep.
[Paraphrase] 24. The lake, see note on Luke 8. c.
25. And his disciples came unto him, and awoke him, saying, Lord save us, we perish.
26. And he saith unto them, Why are fearful [O ye of little faith?] Then he arose and rebuked the winds and the sea, and there was a great calm.
[Paraphrase] 26. Ye that in the due season make not use of that promise in the Psalmist, Psal. 107, 23, 28. and apprehend not the fulfilling of it in and by Christ, ye that have so poor an opinion either of my power, or care of you, as to doubt of my presence to secure you,
27. But the men marvelled] saying, What manner of man is this, that even the winds, and the sea obey him?
[Paraphrase] 27. And at this they were wonderfully amazed, and terrified, Mark 4. 41. Luke 8. 25.
28. And when he was come to the other side, into [the country of the Gergesenes,] there met him two possessed with devils coming out of the [note l] tombs, exceeding fierce, so that no man might pass by that way.
[Paraphrase] 28. That country where Gergesa and Gadara (Mar. 5. 1.) lie near together, see Mark 8. 10.
29. And behold, they cried out, saying, [What have we to do with thee, Jesus thou son of God? Art thou come hither to torment us before the time?]
[Paraphrase] 29. Be quiet, let us alone, we desire not to have anything to do with thee, thou son of God and Savior of mankind: Our time is not yet come of being remanded to our prisons, do not thou hasten and precipitate it.
30. And there was a good way off from them an herd of many [note m] swine feeding.
31. So the Devils besought him,] saying, If thou cast us out, suffer us to go away into the herd of swine.
[Paraphrase] 31. And thereupon the Devils knowing that Christ would cast them out, and by that miracle so far • e show forth his power, that it would probably bring all the country to believe on him, desired to prevent this, and thereupon fell on this project, which might incense the countrymen against him (as it proved in the event, v. 34.) and in order to it besought Christ.
32. And he said unto them, Go, and when they were come out, they went into the herd of swin, and behold the whole herd of swine ran violently down a steep place into the sea, and perished in the waters.
[Paraphrase] 32. See Mar. 5. 13. Lu. 8. 32.
33. And they that kept them, fled, and went their ways into the city, and [told everything, and what was befain to the possessed of the Devils.]
[Paraphrase] 33. Gave them notice of the loss of their swine, and telling the occasion of it, let them know how as their swine were lost on one side, so two men possessed with Devils were recovered, and that Christ had done this since his coming thither.
34. And behold, the whole city came out to meet Jesus: and when they saw him, they besought him] that he would depart out of their coasts.
[Paraphrase] 34. Hereupon the whole city as being very much concerned in that which had happened, came out to meet and see Jesus, which did such miracles, and instead of being wrought on by his cure on the men, to desire his continuance among them, the consideration of the loss of their swine made them desire, and beseech him, &c.
Annotations on St. MATTHEW Chap. VIII.
[ a] V. 2. Worshipped ] 〈 in non-Latin alphabet 〉 ,saith Hesychius and Phavorinus, it signifies to fall down, as suppliants do to any.
[ b] V. 4. See thou tell no man ] What was the reason why Christ so oft commanded the concealing of his Miracles, and of his being the Messias, will best be conjectured, by considering the several places, where this is mentioned. First here to the Leper cured by him, See thou tell nobody v. 4. then Mat. 9. to the blind restored to sight, he charged them, saying, See ye tell no man v. 30. And as yet there is no reason discernible in the Contexts, unless perhaps in this latter, when they obeying not his command, but his fame spreading, the Daemoniacks coming to him he cures them, which the Pharisees hearing of say, He casts out Devils through the Prince of Devils v. 34. For 'tis possible that Christ foreseeing the Pharisees perverseness, and blasphemy, and that they would proceed to the crucifying of him, instead of being convinced by his Miracles, did in mercy to them, and to leave them the excuse of ignorance, Luke 23. 34. Acts 3. 17. forbid the divulging them, lest they should come to the ears of those that would make so ill use of them. Next; c. 12. 16, He charged them that they should not make him known. Whom did he charge? Mar. 3. 12. the words are set immediately upon the mention of the Devils falling down to him, and saying, Thou art the Son of God. But that being but a passage which comes in incidentally upon the mention of his casting out Devils, among his other cures, which he wrought on many, v. 10, 11. 'tis not necessary that the 〈 in non-Latin alphabet 〉 them must belong to the Devils immediately precedent, but may belong to the 〈 in non-Latin alphabet 〉 many, or multitude, that were cured by him; or if to the unclean spirits, then still those must signify the men that were possessed with them, or else how could they fall down before him? v. 11. and so 'tis positively said v. 12. that he charged them, that is, either the 〈 in non-Latin alphabet 〉 many multitudes, or 〈 in non-Latin alphabet 〉 , all they that were cured by him. In this one place two circumstances there are, which seem to give some light to the matter in hand, concerning the reason of his charge to be concealed. For first v. 14. upon his former Miracle on the withered hand, wrought on the Sabbath day, The Pharisees went out and consulted against him, how they might kill, or bring a capital charge against him, and when Jesus knew this, he withdrew himself, v. 15. this not for fear of death, 〈 in non-Latin alphabet 〉 , saith Origen against Celsus, but because (his coming into the world being for the benefit of men) he would not die, 〈 in non-Latin alphabet 〉 , till the convenient season were come of dying, more for man's advantage, then he had hitherto lived. (To the same purpose is Christ's telling his mother Joh. 2. 4. My hour is not yet come, see Joh. 2. 2.) It follows therefore v. 15. that as great multitudes followed him, so he healed them all, that is, he did not so withdraw himself, as to omit doing any good, but for the present, so as to avoid opposition and disputing (which he had met with, v. 2. and 10.) yea and death itself, of which there was now danger, unless he would either thus beforehand, or at the instant of danger, by miracle withdraw, or unless he would make use of his Omnipotence to preserve himself, which he would not do, being come not to resist, but to lay down his life, which yet he deferred to do, his time being not yet come. And upon this it follows distinctly, v. 16. and be charged them that they should not make him known, which notes that to be the reason of his prohibibition in this place, because he would decline, and fairly avoid (perhaps the dispute with perverse and treacherous Pharisees, assuredly) the Death, which they were providing for him: and so saith Origen in that place, 〈 in non-Latin alphabet 〉 , 'It is no degenerous thing in Christ to avoid dangers by providence, and not to go among them. The Second circumstance in this place, which may help to give light to it, is the Prophecy which is cited just on the back of these words, v. 16. That it might be fulfilled which was spoken by Isaiah the prophet, 42. 1. The sum of the words of Isaiah is, that the Messias should, when he came, in the discharging of his office behave himself very quietly and stilly, never set himself out magnificently (as other Princes do) against all opposers, never use any secular force to defend himself, but manage it so as was most agreeable to that Gospel which he came to proclaim, meekly and mercifully dealing with sinners and weaklings, and never giving over till he had so rooted the Gospel on earth, that it should never be gotten out again, but extend to the Gentiles, and be believed on, and embraced by them. Which Prophecy being here fulfilled, not all of it in this one interdict of his, but in the whole passage last rehearsed, doth yet so far reflect on this particular, that that part of the Prophecy (of his preaching, and making known the will of God to as many as were likely to receive benefit from it, his not resisting, not contending with others, his meekness, and not contesting with the Pharisees) may be fulfilled in it, and so that may pass for one part of the reason of his prohibition; which being added to the former circumstance, makes up this entire reason of his doing it, viz. Christ would not have his miracles divulged, because, when they were so, the Pharisees still came and disturbed him, opposed him (and he had not a mind to contest with them, and it was a great mercy to them that he would not, being likely to do no good upon them) and would probably have proceeded to cut him off (if he did not thus withdraw, or defend himself) before he had done what he was sent for, that is, preached the Gospel to all the Jews, and made it known (as it appears he did at this time, by that withdrawing, Mar. 3. 8.) to the Gentiles also. But besides these another passage there is, which must be taken in, being of special consideration to this purpose, and that is Luke 9. 21. parallel to Mat. 16. 20. and Mar. 8. 30. The matter in hand in two of those places, is, Christ's asking his Disciples what the opinion of the world was concerning him; and at last, what was their own opinion, whereupon Peter answers, that he was the Christ of God, v. 20. On which it immediately follows, that he straitly charged them, and commanded them to tell no man that thing, v. 21. Why he gave now so severe an interdict of this promulgation (when his miracles, and all that he did and taught, had hitherto tended to the evidencing of this) the reason was certainly this, lest the Disciples witnessing or proclaiming, it might be taken for a thing compacted between them; And those that were not wrought upon and convinced by his miracles, would be more likely to be alien'd by this. And besides Christ knew that he was to be rejected, and to suffer death (and so it follows in all the three Gospels) and consequently not to be believed on by the chief of the Jews. And so the proclaiming of his Divinity, till they had that great addition of his Resurrection, to add to their own testimony, was not yet so seasonable. This was the occasion of the like speech Mar. 9. 30, where passing through Galilee (where formerly he had freely preached and done miracles) he now was not pleased that any man should know it: For, as it follows v. 31. he said to his disciples, The son of man is delivered into the hands of men, &c. And this very thing Christ in effect tells the Pharisees themselves, for when they desire a Sign from him, that he was the Messias, he tells them, that they shall have no other sign but that of the prophet Jonah, Mat. 12. 39. which referring clearly to that of his rising from the grave the third day, signifies that he would use no more means now to convince them, till by his Resurrection from the dead, his Divine power, and the completion of the types and prophecies in him, should be most convincingly made known to them, and this I conceive to be the reason of his then prohibiting them to tell that he was the Messias, because having been thus long rejected by the Rulers, &c. (and the Prophecies of his dying, containing a prediction that they should still reject, and at length put him to death) it was in all respects most fit, that the most convincing evidences of his being the Messias (of which the Apostles had store, particularly, and above others, Peter, and James, and John had that of the voice from heaven, at the Transfiguration, and would in all reason add them to evidence that truth, and not content themselves with the bare affirmations that he was so) should be reserved and not yet published, till after his death and resurrection, that so his rising from the dead being added to his former miracles, and to his infinite meekness and charity, demonstrated by his death, might be able to convince the most pertinacious, obdurate heart, which certainly would not now (having so oft resisted the like) be persuaded by his miracles or preaching, much less by the testimony of his own Disciples, but might afterwards possibly be wrought upon, (as indeed some of them were, A great multitude of the Priests, Acts 6. 7.) by the evidence of his Resurrection, and they that were not, are left utterly inexcusable. And thus in the Parable, Luke 19. The King takes possession of his kingdom, that is, Christ goes to heaven, before he proceeds to execution against his enemies that would not have him reign over them; v. 15. 27. According to this it is, that at the Transfiguration c. 17. when those three Apostles had received that clear testimony by a voice from heaven, This is my beloved son, &c. he commands them to tell it no man (not absolutely, but with this particular restraint, which implies the cause of it) till the son of man be risen from the dead, telling them withal, as here, that it was prophesied of him, that he must suffer, &c. so Mar. 9. 12. In which passage the three Disciples being taken up alone into the mount with him, and commanded to tell it no mean, the phrase No man will most probably be interpreted in the greatest latitude, [no not to the rest of the Disciples] and the reason of that strict prohibition will be this, that the designed use of this Vision being the working of faith in the obdurate, and the season of making that use of it being not yet come, till after the Resurrection, it was useless to be revealed to the whole number of the twelve, who believed already, and so needed it not for themselves, and were not to be permitted to preach it to others, if they had known it.
Ib. Shew thyself to the Priest ] The Leper continued without the camp or city:
[ c] On the day of his cleansing he was led to the outside of the camp, and in the latter ages, to the gate of Jerusalem and the Priest went out to meet him, and performing some rites for him, afterwards received him into the city or camp, and by degrees into the Sanctuary. This was the form or manner of showing himself to the Priest, (who, as the 〈 in non-Latin alphabet 〉 among the Egyptians was exercised in all kind of knowledge, particularly in that of being able to judge of diseases in the body) and this showing was necessary to everyone that had been leprous, though never so perfectly cured, Levitic. 4. 2. and therefore Christ in obedience to the Law, here requires it of him.
[ d] Ib. For a testimony ] The phrase 〈 in non-Latin alphabet 〉 , for a testimony to them, may possibly connect with 〈 in non-Latin alphabet 〉 , Jesus saith, in the beginning of the verse, and 〈 in non-Latin alphabet 〉 , he saith unto him Mar. 1. 44. not with 〈 in non-Latin alphabet 〉 , Moses commanded next before it. Or which is more probable, it may stand alone by itself after all; and that not only the comma after 〈 in non-Latin alphabet 〉 , but also the sense makes probable, viz. that this whole action of Christ in curing the Leper, and sending him to the priest, &c. was for a testimony unto them, that is, to the multitudes there, v. 1. (and supposed Mar. 1. 39. though not expressed) that he was the son of God. For the Jews themselves confess that Leprosy is the finger of God, a disease peculiarly of his sending and removing, and that 'tis not lawful for the Physician (or any but the Priest by God appointed, and directed in his course) so much as to attempt the cure of it. Thus saith R. Menachem in Lev. 13. And therefore in the answer to John Baptists question, whether Christ were the Messias, or no, one part of it is, that the lepers are cleansed, that being as peculiar an act of God's, as that the dead are raised, in the following words, Mat. 11. 5. So 2 Kings 5. 7. the King of Israel being sent to by the King of Syria to recover Naaman of his Leprosy, He rent his clothes, and said, Am I a God to kill and make alive, that this man sends to me, to recover one of his leprosy? But if the Comma after 〈 in non-Latin alphabet 〉 be conceived not to belong to that place, either in Matthew or Mark, then no question it must refer to Moses 's order to the Leper of showing himself to the priest, and offering a gift, for that was by the Law designed as a clear 〈 in non-Latin alphabet 〉 or testimony, that the cure of Leprosy was a peculiar work of God's; 'It is true indeed there is another sense, of which the words are thought capable, that his showing himself to the Priest, and being by him examined and pronounced clean, might be a sufficient testimony to the man, that the cure was perfectly wrought, and no imposture in it, or again a testimony to the Priest, either of Christ's being the Messias, who had wrought that cure, or of his not opposing the Law, by sending his patient to submit to those Ordinances which the Law in that case provided. But the former interpretation seems rather to be the importance of the place, because of the 〈 in non-Latin alphabet 〉 in the Plural, the multitude, to whom the testimony was designed, and not in the Singular to him, either the Priest or Leper. And for the last, that of the Priest, it seems also to be resisted by the former part of the verse, where the command to tell no man, will not be obeyed, if he so tell the Priest, that it be by him taken notice of that the cure was wrought by Christ, which it must be, if it were a testimony to him and the rest, and would probably have brought that danger, that Christ seemed willing to avoid. See Note b.
[ e] V. 6. Tormented ] 〈 in non-Latin alphabet 〉 doth not always signify torment, or sharp pain; for here the Palsy is not such, but any great disaffection or disease of body, or commonly any punishment; As v. 29. and so c. 18. 34. 〈 in non-Latin alphabet 〉 lictors, gaolers, according to that of the old Glossary, 〈 in non-Latin alphabet 〉 , not only crucio, torqueo, to torment, but coerce • too, agreeable to that of imprisoning.
[ f] V. 10. Faith ] There are five acceptions of the word 〈 in non-Latin alphabet 〉 Faith in the New Testament, First, the Faith, or believing that Christ was able to cure diseases, &c. So here, and c. 9. 22. Acts 14. 9. and under this head the Faith of the Disciples, by which they believed Christ so far, as that by his delegated power they were able to do the like miracles, Mat. 17. 20. & 21. 22. Mar. 11. 24. 1 Cor. 13. 2. and perhaps c. 12. 9. where faith as a 〈 in non-Latin alphabet 〉 , or gift of the Spirit, is joined with the gift of healing.
Secondly, the belief of all that is revealed by God, and that is in effect the true religion, either before Christ's birth, (and then 'tis the faith of God ) Heb. 11. 3. 30, 31. and referred to v. 6. Or after, and then 'tis the faith of Christ, Rev. 14. 12. Or belief of the truth, that is, that truth now revealed by Christ, 2 Thess. 2. 13. and when this is not so complete as it should be, for want of light, then 'tis weak faith, or weakness in faith Rom. 14. 1. To this many places belong, 1 Thess. 3. 2, 5. 2 Thess. 1. 3. Jam. 2. 1. Jude 3. Rom. 1. 5. Acts 6. 7. and 14. 22. So Luke 18. 8. where by reason of the persecution of that faith, Christ foretells, that there shall be (at his coming to act vengeance on his enemies ) very little Faith upon the earth, that is, in the land of Judea and Samaria. So Luke 22. 32. And as this Christian faith contains in it doctrines in opposition to the Mosaical law, to 'tis used Rom. 3. 27, 28. c. 4. 15. As it comprehends Christ's precepts, so 'tis Rom. 16. 16. and as promises, so 'tis used Gal. 3. 14. 1 Cor. 15. 14. Heb. 11. 1. And this last branch of it comprehendeth Hope also, whose object are those Promises, and supposes, and includes a sincere care of performing the condition now required under the Gospel, without which as the promises belong not to any, so the Faith is but an imperfect and false Faith, which will never avail any.
Thirdly, the dictate of Conscience, rightly persuaded or assured of the lawfulness of what a man doth, and that either to one particular action, Rom. 14. 22, 23. or universally to the General current of the life, Heb. 10. 22.
Fourthly, in a more limited sense 'tis a Confidence in prayer, that what we ask, as we ought to do, we shall receive, ( Jam. 5. 15.) and as an associate of that, depending on God's provision for things of this life, the want of which is called 〈 in non-Latin alphabet 〉 , littleness of Faith, Matth. 6. 30. this being one promise of the Gospel, that they who ask shall receive, and that all these things (the necessaries of life) shall be added to them, that first seek the righteousness of God's kingdom, or of the Gospel.
Fifthly, Fidelity, and that either in God making good his promise to us, Rom. 3. 3. 1 Cor. 1. 9. & 10. 13. 1 Thess. 5. 24. Or in man toward other men, Gal. 5. 22. servants toward masters, Tit. 2. 10. so 〈 in non-Latin alphabet 〉 the faithful steward, Matth. 25. 21. Luke 14. 17. 1 Corin. 4. 7. Or of men toward God, 2 Tim. 4. 8. where keeping the faith, after fighting, and finishing the course, must needs be constancy and fidelity, (see Note on Jam. 1. a.) from whence the word 〈 in non-Latin alphabet 〉 most commonly draws its signification, being frequently taken not for believing but faithful: see Heb. 2 17. & 3. 2. 1 Tim. 1. 12. Revel. 2. 10. and so 〈 in non-Latin alphabet 〉 is ordinarily unfaithful, Luke 12. 46. all one with hypocrites, Matth. 24. 51. In this acception it is that it notes sincerity of resolution of Christian life, which God, that sees, accepts, though for want of occasion, or trial, as yet it be not expressed in action, and so approved to men: So 1 Pet. 1. 7. and Phil. 1. 29. and thus when Abraham 's faith was tried, first by a hard command of going out of his country, then by an incredible promise of a Child from barren old Sarah, then again by a hard command of sacrificing his Son, these three being but trials of his faith, upon which it was approved to be sincere (and so he justified) 'tis now apparent, that before these trials he had faith, which then, before it was tried, was nothing but this resolution of Obedience, &c. or a sincere giving himself up to God in praeparatione animi, in purpose of mind, or resolution; and if it had failed in any of those trials, would then have lost its acceptance with God, but failing not, was approved. This, I conceive, is the faith which in S. James must, when opportunity serves, be shown or demonstrated by works, James 3. 18. and if in that case it do not, is a dead faith, v. 20. but supposing it sincere, though yet not tried, then it is that which I now speak of, and is then opposed to Works, not as those note 1. the ceremonies of the Mosaical Law, or 2 lie , perfect, unsinning obedience, but as they signify actual performance. To this there is a place of a venerable ancient Writer, Cyril of Jerusalem, which is very appliable, who having said of the Thief on the Cross, 〈 in non-Latin alphabet 〉 , he was willing to do well, but death prevented him, answers him presently in the person of Christ, 〈 in non-Latin alphabet 〉 , The work is not the only thing which I expect (or which I so require, that nothing else will serve the turn) but I have accepted thy faith. By which it appears, that Faith in his acception is that faithful resolution then begun, though through want of life no Works followed it. Thus when Faith denotes profession of faith (or of some duty to be performed by a Christian, as 1 Tim. 5. 11.) this is either sincere, and then accepted, as in that Thief (and is then opposed to Works, only as a less to a greater, or imperfectius magis perfecto, the more imperfect to the more perfect, James 2. 22.) or unsincere and hypocritical, and is then opposed to Works, as falsum vero, false to true, and so faith and life are ordinarily opposed in the Fathers.
Besides these five, the word is also sometimes used in a looser sense, for believing the doctrine of God and Christ, howsoever acquired; whether from sensible experience, Jam. 2. 19. or from ocular demonstration, Joh. 20. 25. or from relation, as when 'tis said to come by hearing.
[ h] V. 11. Sit down ] The custom of 〈 in non-Latin alphabet 〉 , accubitus, lying along at meat, so usual among the Grecians and the Romans, though it be not mentioned in the Old Testament (but on the other side Tables were in use, at which they sat, 〈 in non-Latin alphabet 〉 , Ecclus. 31. 13. and so saith Philo distinctly of Joseph 's brethren, 〈 in non-Latin alphabet 〉 they sat, 〈 in non-Latin alphabet 〉 , the custom of lying along at meat, being not then come in among men ) yet under the time of the New Testament (and before) it was come in among the Jews also; Many places there are in the New Testament, where this use appears, and that both within doors, on beds, and abroad (in the fields, and in Gardens) on the ground, 〈 in non-Latin alphabet 〉 , Mar. 6. 39. upon the green grass, which is v. 40. described by 〈 in non-Latin alphabet 〉 , they lay along rank by rank in several areolae or beds. For so are 〈 in non-Latin alphabet 〉 (saith the Scholiast on Homer, upon 〈 in non-Latin alphabet 〉 ) four-square divisions, which from thence we vulgarly call Beds in gardens, because they were so used, as the 〈 in non-Latin alphabet 〉 beds in the houses (see Note on Mar. 6. 40.) The manner of this lying at meat is described by many, and shall no farther be recited here, then as will be useful to explain some passages in the Evangelists. The chief person lay at the head of the bed, (which the Evangelists call 〈 in non-Latin alphabet 〉 lying first, the chief or first place of dignity) with his feet behind the back of the next to him, (by which advantage it was, that the woman came behind and washed and kissed Christ's feet ) so that the hinder part of the head of the second lay in the bosom, or touched the breast of the first. Thence we read of John, John 13. 23. 〈 in non-Latin alphabet 〉 , v. 25. he lay in the bosom, and leaned on the breast of Jesus, ( viz. at supper time, Joh. 21. 20. compared with v. 1. and 4, and 12.) that is, lay next to him. An argument both of John 's dignity (which I suppose the reason that he mentions not his name when he speaks of it himself, v. 23.) as when Lazarus is said to be in Abraham 's bosom, that is, at that supper of the Lamb next (in dignity and height of glory) to the Father of the faithful, Luke 16. and 2 lie of Christ's special love to him, as the custom was for the most tenderly beloved, the Wife, &c. in sinu virorum discumbere, to lie at meat in the bosom of the husband, saith Cicero and Zonaras of Heliogabalus, 〈 in non-Latin alphabet 〉 , she supt lying in his bosom as his beloved, and in Juvenal,
[ h] V. 12. Weeping ] That 〈 in non-Latin alphabet 〉 is deduced from 〈 in non-Latin alphabet 〉 clamo, to cry, there is no doubt, and that both of them signify (more then weeping or shedding of tears) crying out, and ejaculation, see Numb. 11. 10. (where 'twas that which was heard by Moses ) Job 30. 13. the voice of them that wayle, or cry out, in lamentations, Ezr. 3. 13. The noise of the weeping, or wailing of the people, and so Isa. 65. 19. Jer. 31. 16. As for 〈 in non-Latin alphabet 〉 which follows, though by that which Hesychius saith of 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 ) it might be thought to signify chattering of teeth, proper to a state of cold, and agreeable to the second notion of Hell, by some mentioned from Job 24. 19. Gehenna nivis, the hell of snow, as the other is Gehenna ignis, the hell of fire, yet the notion of 〈 in non-Latin alphabet 〉 Act. 7. 54. for anger, or rage, which is proper to that of gnashing the teeth, and the mention of fire joined with it, Mat. 13. 4▪ & 50. which cannot agree with chattering, do sufficiently justify the ordinary rendering, gnashing, or grinding of teeth, as in pain or rage is usual.
[ i] V. 17. Took our infirmities ] This place of Scripture cited here by the Evangelist out of Is. 53. 4. is principally fulfilled in the sufferings of Christ on the Cross, where he bare our sins in his own body, that is, suffered the punishment of them; and 'tis so applied 1 Pet. 2. 24. Yet here 'tis applied also to Christ's healing the sick, and with a kind of Sympathy bearing their corporal Infirmities, and removing them from the patient (and both these kinds of bearing our diseases were requisite in our perfect high Priest, Heb. 5. 1. & 4. 15.) by which 'tis apparent that the same prophetic scripture may truly and fitly belong to two or more events, and beside the first literal, have a double remarkable 〈 in non-Latin alphabet 〉 , or eminent completion.
[ k] V. 22. Dead ] There is a figure in Rhetoric, called 〈 in non-Latin alphabet 〉 , whereby it hath been usual in all sorts of Authors to affectto use the same word twice in the same place, though it be ofttimes in a different sense. In the holywriters there are frequent examples of this. Psal 18. 26. With the froward thou wilt show thyself froward, where frowardness, or peevishness, being a fault, and piece of stubborn, ill nature, cannot properly be affirmed of God, to whom yet those words belong (as appears by the next words, And the afflicted people thou wilt save v. 27.) The only meaning is, that those that deal frowardly or stubbornly with God, shall be punished by him, and that there expressed (by this figure now mentioned) [ thou shalt show thyself froward ] only by reason of the word froward preceding. So in the Prophet, If ye walk contrary to me, I will also walk contrary to you, where walking contrary in the first place is their obstinacy, or frowardness against God; in the second, God's punishing, sending judgments on them, thus expressed by this figure. So Jer. 33. 17. upon the mention of the word liberty follows Liberty to the sword &c. that is, destroying, quite contrary to the liberty before spoken of. So Mat. 5. 19. Whosoever shall break one of these least commandments (the iota or title mentioned before) &c. he shall be least in the kingdom of God, that is, indeed shall not be admitted at all, which by this figure is thus expressed, in relation to what went before, He shall be the least, as, he breaks the least; without which, that would not have been the style in all likelihood. Thus Isai. 65. 11. Ye are they that furnish the drink offering to that number, Therefore will I number you to the sword, &c. Thus Mat. 12. 50. upon mention of his mother and brethren seeking him, which was literally true of Mary &c. Christ's reply, is in another, not a literal sense, Whosoever doth the will of my father, the same is my brother, and sister and mother. So 1 Cor. 8. 2. speaking of the knowing of God, in the vulgar ordinary sense of knowing, he adds v. 3. but if any man love God, he is known of God, in another notion of knowledge for approbation, and in the same kind again, Gal. 4. 9. Now after ye have known God, or rather are known of God, and Rom. 14. 13. Let us no longer judge one another, that is, censure, separate from communion, but rather judge this, quite in another sense, as Judging signifies thinking fit and resolving, and Rev. 22. 18, 19. 〈 in non-Latin alphabet 〉 If any man shall add to these things, 〈 in non-Latin alphabet 〉 , God shall add to him the plagues &c. and so 〈 in non-Latin alphabet 〉 , If any man shall take away, God shall take away his part out of the book of life. Agreeable to these is this phrase here, on mention of the dead father preceding, Let the dead bury the dead, but follow thou me, that is, (not, let the dead, but) let others do that office, interre the dead, but thou, that art a consecrated person, must do that, to which thou art consecrated, which in all probability, if it were not a proverbial speech known among them, was yet the imitation of some other proverb as, Like to like, the living to the living, the dead to the dead &c. which are not always to be required to the literal sound of the words, wherein they are expressed.
[ l] V. 28. Tombs 'Twas usual for the Devils to abide in tombs to confirm in men that vain persuasion of the souls of men (after Death) being turned into Devils (see Hieron. Magius miscellan. l. 4. c. 12.) and for divers other ends, for which the solitude of such places was advantageous to them, none using to come thither, but to bury their dead.
[ m] V. 30. Swine ] That there were Swine among the Gadarenes, contrary to the Jewish customs, will not be strange, when 'tis remembered that Gadara is by Josephus numbered among the 〈 in non-Latin alphabet 〉 , Grecian Cities, which Pompey took away from the Jews (see Is. Causab. ad Baron. p. 219.) and that the greatest part of the inhabitants were Syrians, not Jews, by the affirmation of the same Josephus, l. 2. de Bello Judai. c. 33. See Constant. l' Empereur de legibus, p. 181.
Annotations on St. MATTHEW Chap. VIII.
[ a] V. 2. Worshipped ] 〈 in non-Latin alphabet 〉 ,saith Hesychius and Phavorinus, it signifies to fall down, as suppliants do to any.
[ b] V. 4. See thou tell no man ] What was the reason why Christ so oft commanded the concealing of his Miracles, and of his being the Messias, will best be conjectured, by considering the several places, where this is mentioned. First here to the Leper cured by him, See thou tell nobody v. 4. then Mat. 9. to the blind restored to sight, he charged them, saying, See ye tell no man v. 30. And as yet there is no reason discernible in the Contexts, unless perhaps in this latter, when they obeying not his command, but his fame spreading, the Daemoniacks coming to him he cures them, which the Pharisees hearing of say, He casts out Devils through the Prince of Devils v. 34. For 'tis possible that Christ foreseeing the Pharisees perverseness, and blasphemy, and that they would proceed to the crucifying of him, instead of being convinced by his Miracles, did in mercy to them, and to leave them the excuse of ignorance, Luke 23. 34. Acts 3. 17. forbid the divulging them, lest they should come to the ears of those that would make so ill use of them. Next; c. 12. 16, He charged them that they should not make him known. Whom did he charge? Mar. 3. 12. the words are set immediately upon the mention of the Devils falling down to him, and saying, Thou art the Son of God. But that being but a passage which comes in incidentally upon the mention of his casting out Devils, among his other cures, which he wrought on many, v. 10, 11. 'tis not necessary that the 〈 in non-Latin alphabet 〉 them must belong to the Devils immediately precedent, but may belong to the 〈 in non-Latin alphabet 〉 many, or multitude, that were cured by him; or if to the unclean spirits, then still those must signify the men that were possessed with them, or else how could they fall down before him? v. 11. and so 'tis positively said v. 12. that he charged them, that is, either the 〈 in non-Latin alphabet 〉 many multitudes, or 〈 in non-Latin alphabet 〉 , all they that were cured by him. In this one place two circumstances there are, which seem to give some light to the matter in hand, concerning the reason of his charge to be concealed. For first v. 14. upon his former Miracle on the withered hand, wrought on the Sabbath day, The Pharisees went out and consulted against him, how they might kill, or bring a capital charge against him, and when Jesus knew this, he withdrew himself, v. 15. this not for fear of death, 〈 in non-Latin alphabet 〉 , saith Origen against Celsus, but because (his coming into the world being for the benefit of men) he would not die, 〈 in non-Latin alphabet 〉 , till the convenient season were come of dying, more for man's advantage, then he had hitherto lived. (To the same purpose is Christ's telling his mother Joh. 2. 4. My hour is not yet come, see Joh. 2. 2.) It follows therefore v. 15. that as great multitudes followed him, so he healed them all, that is, he did not so withdraw himself, as to omit doing any good, but for the present, so as to avoid opposition and disputing (which he had met with, v. 2. and 10.) yea and death itself, of which there was now danger, unless he would either thus beforehand, or at the instant of danger, by miracle withdraw, or unless he would make use of his Omnipotence to preserve himself, which he would not do, being come not to resist, but to lay down his life, which yet he deferred to do, his time being not yet come. And upon this it follows distinctly, v. 16. and be charged them that they should not make him known, which notes that to be the reason of his prohibibition in this place, because he would decline, and fairly avoid (perhaps the dispute with perverse and treacherous Pharisees, assuredly) the Death, which they were providing for him: and so saith Origen in that place, 〈 in non-Latin alphabet 〉 , 'It is no degenerous thing in Christ to avoid dangers by providence, and not to go among them. The Second circumstance in this place, which may help to give light to it, is the Prophecy which is cited just on the back of these words, v. 16. That it might be fulfilled which was spoken by Isaiah the prophet, 42. 1. The sum of the words of Isaiah is, that the Messias should, when he came, in the discharging of his office behave himself very quietly and stilly, never set himself out magnificently (as other Princes do) against all opposers, never use any secular force to defend himself, but manage it so as was most agreeable to that Gospel which he came to proclaim, meekly and mercifully dealing with sinners and weaklings, and never giving over till he had so rooted the Gospel on earth, that it should never be gotten out again, but extend to the Gentiles, and be believed on, and embraced by them. Which Prophecy being here fulfilled, not all of it in this one interdict of his, but in the whole passage last rehearsed, doth yet so far reflect on this particular, that that part of the Prophecy (of his preaching, and making known the will of God to as many as were likely to receive benefit from it, his not resisting, not contending with others, his meekness, and not contesting with the Pharisees) may be fulfilled in it, and so that may pass for one part of the reason of his prohibition; which being added to the former circumstance, makes up this entire reason of his doing it, viz. Christ would not have his miracles divulged, because, when they were so, the Pharisees still came and disturbed him, opposed him (and he had not a mind to contest with them, and it was a great mercy to them that he would not, being likely to do no good upon them) and would probably have proceeded to cut him off (if he did not thus withdraw, or defend himself) before he had done what he was sent for, that is, preached the Gospel to all the Jews, and made it known (as it appears he did at this time, by that withdrawing, Mar. 3. 8.) to the Gentiles also. But besides these another passage there is, which must be taken in, being of special consideration to this purpose, and that is Luke 9. 21. parallel to Mat. 16. 20. and Mar. 8. 30. The matter in hand in two of those places, is, Christ's asking his Disciples what the opinion of the world was concerning him; and at last, what was their own opinion, whereupon Peter answers, that he was the Christ of God, v. 20. On which it immediately follows, that he straitly charged them, and commanded them to tell no man that thing, v. 21. Why he gave now so severe an interdict of this promulgation (when his miracles, and all that he did and taught, had hitherto tended to the evidencing of this) the reason was certainly this, lest the Disciples witnessing or proclaiming, it might be taken for a thing compacted between them; And those that were not wrought upon and convinced by his miracles, would be more likely to be alien'd by this. And besides Christ knew that he was to be rejected, and to suffer death (and so it follows in all the three Gospels) and consequently not to be believed on by the chief of the Jews. And so the proclaiming of his Divinity, till they had that great addition of his Resurrection, to add to their own testimony, was not yet so seasonable. This was the occasion of the like speech Mar. 9. 30, where passing through Galilee (where formerly he had freely preached and done miracles) he now was not pleased that any man should know it: For, as it follows v. 31. he said to his disciples, The son of man is delivered into the hands of men, &c. And this very thing Christ in effect tells the Pharisees themselves, for when they desire a Sign from him, that he was the Messias, he tells them, that they shall have no other sign but that of the prophet Jonah, Mat. 12. 39. which referring clearly to that of his rising from the grave the third day, signifies that he would use no more means now to convince them, till by his Resurrection from the dead, his Divine power, and the completion of the types and prophecies in him, should be most convincingly made known to them, and this I conceive to be the reason of his then prohibiting them to tell that he was the Messias, because having been thus long rejected by the Rulers, &c. (and the Prophecies of his dying, containing a prediction that they should still reject, and at length put him to death) it was in all respects most fit, that the most convincing evidences of his being the Messias (of which the Apostles had store, particularly, and above others, Peter, and James, and John had that of the voice from heaven, at the Transfiguration, and would in all reason add them to evidence that truth, and not content themselves with the bare affirmations that he was so) should be reserved and not yet published, till after his death and resurrection, that so his rising from the dead being added to his former miracles, and to his infinite meekness and charity, demonstrated by his death, might be able to convince the most pertinacious, obdurate heart, which certainly would not now (having so oft resisted the like) be persuaded by his miracles or preaching, much less by the testimony of his own Disciples, but might afterwards possibly be wrought upon, (as indeed some of them were, A great multitude of the Priests, Acts 6. 7.) by the evidence of his Resurrection, and they that were not, are left utterly inexcusable. And thus in the Parable, Luke 19. The King takes possession of his kingdom, that is, Christ goes to heaven, before he proceeds to execution against his enemies that would not have him reign over them; v. 15. 27. According to this it is, that at the Transfiguration c. 17. when those three Apostles had received that clear testimony by a voice from heaven, This is my beloved son, &c. he commands them to tell it no man (not absolutely, but with this particular restraint, which implies the cause of it) till the son of man be risen from the dead, telling them withal, as here, that it was prophesied of him, that he must suffer, &c. so Mar. 9. 12. In which passage the three Disciples being taken up alone into the mount with him, and commanded to tell it no mean, the phrase No man will most probably be interpreted in the greatest latitude, [no not to the rest of the Disciples] and the reason of that strict prohibition will be this, that the designed use of this Vision being the working of faith in the obdurate, and the season of making that use of it being not yet come, till after the Resurrection, it was useless to be revealed to the whole number of the twelve, who believed already, and so needed it not for themselves, and were not to be permitted to preach it to others, if they had known it.
Ib. Shew thyself to the Priest ] The Leper continued without the camp or city:
[ c] On the day of his cleansing he was led to the outside of the camp, and in the latter ages, to the gate of Jerusalem and the Priest went out to meet him, and performing some rites for him, afterwards received him into the city or camp, and by degrees into the Sanctuary. This was the form or manner of showing himself to the Priest, (who, as the 〈 in non-Latin alphabet 〉 among the Egyptians was exercised in all kind of knowledge, particularly in that of being able to judge of diseases in the body) and this showing was necessary to everyone that had been leprous, though never so perfectly cured, Levitic. 4. 2. and therefore Christ in obedience to the Law, here requires it of him.
[ d] Ib. For a testimony ] The phrase 〈 in non-Latin alphabet 〉 , for a testimony to them, may possibly connect with 〈 in non-Latin alphabet 〉 , Jesus saith, in the beginning of the verse, and 〈 in non-Latin alphabet 〉 , he saith unto him Mar. 1. 44. not with 〈 in non-Latin alphabet 〉 , Moses commanded next before it. Or which is more probable, it may stand alone by itself after all; and that not only the comma after 〈 in non-Latin alphabet 〉 , but also the sense makes probable, viz. that this whole action of Christ in curing the Leper, and sending him to the priest, &c. was for a testimony unto them, that is, to the multitudes there, v. 1. (and supposed Mar. 1. 39. though not expressed) that he was the son of God. For the Jews themselves confess that Leprosy is the finger of God, a disease peculiarly of his sending and removing, and that 'tis not lawful for the Physician (or any but the Priest by God appointed, and directed in his course) so much as to attempt the cure of it. Thus saith R. Menachem in Lev. 13. And therefore in the answer to John Baptists question, whether Christ were the Messias, or no, one part of it is, that the lepers are cleansed, that being as peculiar an act of God's, as that the dead are raised, in the following words, Mat. 11. 5. So 2 Kings 5. 7. the King of Israel being sent to by the King of Syria to recover Naaman of his Leprosy, He rent his clothes, and said, Am I a God to kill and make alive, that this man sends to me, to recover one of his leprosy? But if the Comma after 〈 in non-Latin alphabet 〉 be conceived not to belong to that place, either in Matthew or Mark, then no question it must refer to Moses 's order to the Leper of showing himself to the priest, and offering a gift, for that was by the Law designed as a clear 〈 in non-Latin alphabet 〉 or testimony, that the cure of Leprosy was a peculiar work of God's; 'It is true indeed there is another sense, of which the words are thought capable, that his showing himself to the Priest, and being by him examined and pronounced clean, might be a sufficient testimony to the man, that the cure was perfectly wrought, and no imposture in it, or again a testimony to the Priest, either of Christ's being the Messias, who had wrought that cure, or of his not opposing the Law, by sending his patient to submit to those Ordinances which the Law in that case provided. But the former interpretation seems rather to be the importance of the place, because of the 〈 in non-Latin alphabet 〉 in the Plural, the multitude, to whom the testimony was designed, and not in the Singular to him, either the Priest or Leper. And for the last, that of the Priest, it seems also to be resisted by the former part of the verse, where the command to tell no man, will not be obeyed, if he so tell the Priest, that it be by him taken notice of that the cure was wrought by Christ, which it must be, if it were a testimony to him and the rest, and would probably have brought that danger, that Christ seemed willing to avoid. See Note b.
[ e] V. 6. Tormented ] 〈 in non-Latin alphabet 〉 doth not always signify torment, or sharp pain; for here the Palsy is not such, but any great disaffection or disease of body, or commonly any punishment; As v. 29. and so c. 18. 34. 〈 in non-Latin alphabet 〉 lictors, gaolers, according to that of the old Glossary, 〈 in non-Latin alphabet 〉 , not only crucio, torqueo, to torment, but coerce • too, agreeable to that of imprisoning.
[ f] V. 10. Faith ] There are five acceptions of the word 〈 in non-Latin alphabet 〉 Faith in the New Testament, First, the Faith, or believing that Christ was able to cure diseases, &c. So here, and c. 9. 22. Acts 14. 9. and under this head the Faith of the Disciples, by which they believed Christ so far, as that by his delegated power they were able to do the like miracles, Mat. 17. 20. & 21. 22. Mar. 11. 24. 1 Cor. 13. 2. and perhaps c. 12. 9. where faith as a 〈 in non-Latin alphabet 〉 , or gift of the Spirit, is joined with the gift of healing.
Secondly, the belief of all that is revealed by God, and that is in effect the true religion, either before Christ's birth, (and then 'tis the faith of God ) Heb. 11. 3. 30, 31. and referred to v. 6. Or after, and then 'tis the faith of Christ, Rev. 14. 12. Or belief of the truth, that is, that truth now revealed by Christ, 2 Thess. 2. 13. and when this is not so complete as it should be, for want of light, then 'tis weak faith, or weakness in faith Rom. 14. 1. To this many places belong, 1 Thess. 3. 2, 5. 2 Thess. 1. 3. Jam. 2. 1. Jude 3. Rom. 1. 5. Acts 6. 7. and 14. 22. So Luke 18. 8. where by reason of the persecution of that faith, Christ foretells, that there shall be (at his coming to act vengeance on his enemies ) very little Faith upon the earth, that is, in the land of Judea and Samaria. So Luke 22. 32. And as this Christian faith contains in it doctrines in opposition to the Mosaical law, to 'tis used Rom. 3. 27, 28. c. 4. 15. As it comprehends Christ's precepts, so 'tis Rom. 16. 16. and as promises, so 'tis used Gal. 3. 14. 1 Cor. 15. 14. Heb. 11. 1. And this last branch of it comprehendeth Hope also, whose object are those Promises, and supposes, and includes a sincere care of performing the condition now required under the Gospel, without which as the promises belong not to any, so the Faith is but an imperfect and false Faith, which will never avail any.
Thirdly, the dictate of Conscience, rightly persuaded or assured of the lawfulness of what a man doth, and that either to one particular action, Rom. 14. 22, 23. or universally to the General current of the life, Heb. 10. 22.
Fourthly, in a more limited sense 'tis a Confidence in prayer, that what we ask, as we ought to do, we shall receive, ( Jam. 5. 15.) and as an associate of that, depending on God's provision for things of this life, the want of which is called 〈 in non-Latin alphabet 〉 , littleness of Faith, Matth. 6. 30. this being one promise of the Gospel, that they who ask shall receive, and that all these things (the necessaries of life) shall be added to them, that first seek the righteousness of God's kingdom, or of the Gospel.
Fifthly, Fidelity, and that either in God making good his promise to us, Rom. 3. 3. 1 Cor. 1. 9. & 10. 13. 1 Thess. 5. 24. Or in man toward other men, Gal. 5. 22. servants toward masters, Tit. 2. 10. so 〈 in non-Latin alphabet 〉 the faithful steward, Matth. 25. 21. Luke 14. 17. 1 Corin. 4. 7. Or of men toward God, 2 Tim. 4. 8. where keeping the faith, after fighting, and finishing the course, must needs be constancy and fidelity, (see Note on Jam. 1. a.) from whence the word 〈 in non-Latin alphabet 〉 most commonly draws its signification, being frequently taken not for believing but faithful: see Heb. 2 17. & 3. 2. 1 Tim. 1. 12. Revel. 2. 10. and so 〈 in non-Latin alphabet 〉 is ordinarily unfaithful, Luke 12. 46. all one with hypocrites, Matth. 24. 51. In this acception it is that it notes sincerity of resolution of Christian life, which God, that sees, accepts, though for want of occasion, or trial, as yet it be not expressed in action, and so approved to men: So 1 Pet. 1. 7. and Phil. 1. 29. and thus when Abraham 's faith was tried, first by a hard command of going out of his country, then by an incredible promise of a Child from barren old Sarah, then again by a hard command of sacrificing his Son, these three being but trials of his faith, upon which it was approved to be sincere (and so he justified) 'tis now apparent, that before these trials he had faith, which then, before it was tried, was nothing but this resolution of Obedience, &c. or a sincere giving himself up to God in praeparatione animi, in purpose of mind, or resolution; and if it had failed in any of those trials, would then have lost its acceptance with God, but failing not, was approved. This, I conceive, is the faith which in S. James must, when opportunity serves, be shown or demonstrated by works, James 3. 18. and if in that case it do not, is a dead faith, v. 20. but supposing it sincere, though yet not tried, then it is that which I now speak of, and is then opposed to Works, not as those note 1. the ceremonies of the Mosaical Law, or 2 lie , perfect, unsinning obedience, but as they signify actual performance. To this there is a place of a venerable ancient Writer, Cyril of Jerusalem, which is very appliable, who having said of the Thief on the Cross, 〈 in non-Latin alphabet 〉 , he was willing to do well, but death prevented him, answers him presently in the person of Christ, 〈 in non-Latin alphabet 〉 , The work is not the only thing which I expect (or which I so require, that nothing else will serve the turn) but I have accepted thy faith. By which it appears, that Faith in his acception is that faithful resolution then begun, though through want of life no Works followed it. Thus when Faith denotes profession of faith (or of some duty to be performed by a Christian, as 1 Tim. 5. 11.) this is either sincere, and then accepted, as in that Thief (and is then opposed to Works, only as a less to a greater, or imperfectius magis perfecto, the more imperfect to the more perfect, James 2. 22.) or unsincere and hypocritical, and is then opposed to Works, as falsum vero, false to true, and so faith and life are ordinarily opposed in the Fathers.
Besides these five, the word is also sometimes used in a looser sense, for believing the doctrine of God and Christ, howsoever acquired; whether from sensible experience, Jam. 2. 19. or from ocular demonstration, Joh. 20. 25. or from relation, as when 'tis said to come by hearing.
[ h] V. 11. Sit down ] The custom of 〈 in non-Latin alphabet 〉 , accubitus, lying along at meat, so usual among the Grecians and the Romans, though it be not mentioned in the Old Testament (but on the other side Tables were in use, at which they sat, 〈 in non-Latin alphabet 〉 , Ecclus. 31. 13. and so saith Philo distinctly of Joseph 's brethren, 〈 in non-Latin alphabet 〉 they sat, 〈 in non-Latin alphabet 〉 , the custom of lying along at meat, being not then come in among men ) yet under the time of the New Testament (and before) it was come in among the Jews also; Many places there are in the New Testament, where this use appears, and that both within doors, on beds, and abroad (in the fields, and in Gardens) on the ground, 〈 in non-Latin alphabet 〉 , Mar. 6. 39. upon the green grass, which is v. 40. described by 〈 in non-Latin alphabet 〉 , they lay along rank by rank in several areolae or beds. For so are 〈 in non-Latin alphabet 〉 (saith the Scholiast on Homer, upon 〈 in non-Latin alphabet 〉 ) four-square divisions, which from thence we vulgarly call Beds in gardens, because they were so used, as the 〈 in non-Latin alphabet 〉 beds in the houses (see Note on Mar. 6. 40.) The manner of this lying at meat is described by many, and shall no farther be recited here, then as will be useful to explain some passages in the Evangelists. The chief person lay at the head of the bed, (which the Evangelists call 〈 in non-Latin alphabet 〉 lying first, the chief or first place of dignity) with his feet behind the back of the next to him, (by which advantage it was, that the woman came behind and washed and kissed Christ's feet ) so that the hinder part of the head of the second lay in the bosom, or touched the breast of the first. Thence we read of John, John 13. 23. 〈 in non-Latin alphabet 〉 , v. 25. he lay in the bosom, and leaned on the breast of Jesus, ( viz. at supper time, Joh. 21. 20. compared with v. 1. and 4, and 12.) that is, lay next to him. An argument both of John 's dignity (which I suppose the reason that he mentions not his name when he speaks of it himself, v. 23.) as when Lazarus is said to be in Abraham 's bosom, that is, at that supper of the Lamb next (in dignity and height of glory) to the Father of the faithful, Luke 16. and 2 lie of Christ's special love to him, as the custom was for the most tenderly beloved, the Wife, &c. in sinu virorum discumbere, to lie at meat in the bosom of the husband, saith Cicero and Zonaras of Heliogabalus, 〈 in non-Latin alphabet 〉 , she supt lying in his bosom as his beloved, and in Juvenal,
[ h] V. 12. Weeping ] That 〈 in non-Latin alphabet 〉 is deduced from 〈 in non-Latin alphabet 〉 clamo, to cry, there is no doubt, and that both of them signify (more then weeping or shedding of tears) crying out, and ejaculation, see Numb. 11. 10. (where 'twas that which was heard by Moses ) Job 30. 13. the voice of them that wayle, or cry out, in lamentations, Ezr. 3. 13. The noise of the weeping, or wailing of the people, and so Isa. 65. 19. Jer. 31. 16. As for 〈 in non-Latin alphabet 〉 which follows, though by that which Hesychius saith of 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 ) it might be thought to signify chattering of teeth, proper to a state of cold, and agreeable to the second notion of Hell, by some mentioned from Job 24. 19. Gehenna nivis, the hell of snow, as the other is Gehenna ignis, the hell of fire, yet the notion of 〈 in non-Latin alphabet 〉 Act. 7. 54. for anger, or rage, which is proper to that of gnashing the teeth, and the mention of fire joined with it, Mat. 13. 4▪ & 50. which cannot agree with chattering, do sufficiently justify the ordinary rendering, gnashing, or grinding of teeth, as in pain or rage is usual.
[ i] V. 17. Took our infirmities ] This place of Scripture cited here by the Evangelist out of Is. 53. 4. is principally fulfilled in the sufferings of Christ on the Cross, where he bare our sins in his own body, that is, suffered the punishment of them; and 'tis so applied 1 Pet. 2. 24. Yet here 'tis applied also to Christ's healing the sick, and with a kind of Sympathy bearing their corporal Infirmities, and removing them from the patient (and both these kinds of bearing our diseases were requisite in our perfect high Priest, Heb. 5. 1. & 4. 15.) by which 'tis apparent that the same prophetic scripture may truly and fitly belong to two or more events, and beside the first literal, have a double remarkable 〈 in non-Latin alphabet 〉 , or eminent completion.
[ k] V. 22. Dead ] There is a figure in Rhetoric, called 〈 in non-Latin alphabet 〉 , whereby it hath been usual in all sorts of Authors to affectto use the same word twice in the same place, though it be ofttimes in a different sense. In the holywriters there are frequent examples of this. Psal 18. 26. With the froward thou wilt show thyself froward, where frowardness, or peevishness, being a fault, and piece of stubborn, ill nature, cannot properly be affirmed of God, to whom yet those words belong (as appears by the next words, And the afflicted people thou wilt save v. 27.) The only meaning is, that those that deal frowardly or stubbornly with God, shall be punished by him, and that there expressed (by this figure now mentioned) [ thou shalt show thyself froward ] only by reason of the word froward preceding. So in the Prophet, If ye walk contrary to me, I will also walk contrary to you, where walking contrary in the first place is their obstinacy, or frowardness against God; in the second, God's punishing, sending judgments on them, thus expressed by this figure. So Jer. 33. 17. upon the mention of the word liberty follows Liberty to the sword &c. that is, destroying, quite contrary to the liberty before spoken of. So Mat. 5. 19. Whosoever shall break one of these least commandments (the iota or title mentioned before) &c. he shall be least in the kingdom of God, that is, indeed shall not be admitted at all, which by this figure is thus expressed, in relation to what went before, He shall be the least, as, he breaks the least; without which, that would not have been the style in all likelihood. Thus Isai. 65. 11. Ye are they that furnish the drink offering to that number, Therefore will I number you to the sword, &c. Thus Mat. 12. 50. upon mention of his mother and brethren seeking him, which was literally true of Mary &c. Christ's reply, is in another, not a literal sense, Whosoever doth the will of my father, the same is my brother, and sister and mother. So 1 Cor. 8. 2. speaking of the knowing of God, in the vulgar ordinary sense of knowing, he adds v. 3. but if any man love God, he is known of God, in another notion of knowledge for approbation, and in the same kind again, Gal. 4. 9. Now after ye have known God, or rather are known of God, and Rom. 14. 13. Let us no longer judge one another, that is, censure, separate from communion, but rather judge this, quite in another sense, as Judging signifies thinking fit and resolving, and Rev. 22. 18, 19. 〈 in non-Latin alphabet 〉 If any man shall add to these things, 〈 in non-Latin alphabet 〉 , God shall add to him the plagues &c. and so 〈 in non-Latin alphabet 〉 , If any man shall take away, God shall take away his part out of the book of life. Agreeable to these is this phrase here, on mention of the dead father preceding, Let the dead bury the dead, but follow thou me, that is, (not, let the dead, but) let others do that office, interre the dead, but thou, that art a consecrated person, must do that, to which thou art consecrated, which in all probability, if it were not a proverbial speech known among them, was yet the imitation of some other proverb as, Like to like, the living to the living, the dead to the dead &c. which are not always to be required to the literal sound of the words, wherein they are expressed.
[ l] V. 28. Tombs 'Twas usual for the Devils to abide in tombs to confirm in men that vain persuasion of the souls of men (after Death) being turned into Devils (see Hieron. Magius miscellan. l. 4. c. 12.) and for divers other ends, for which the solitude of such places was advantageous to them, none using to come thither, but to bury their dead.
[ m] V. 30. Swine ] That there were Swine among the Gadarenes, contrary to the Jewish customs, will not be strange, when 'tis remembered that Gadara is by Josephus numbered among the 〈 in non-Latin alphabet 〉 , Grecian Cities, which Pompey took away from the Jews (see Is. Causab. ad Baron. p. 219.) and that the greatest part of the inhabitants were Syrians, not Jews, by the affirmation of the same Josephus, l. 2. de Bello Judai. c. 33. See Constant. l' Empereur de legibus, p. 181.
CHAP. IX.
1. AND he entered into a ship, and passed over, and came into [his own city.]
[Paraphrase] 1. Capernaum, where he now dwelt, v. 7. and Mar. 1. 21, 45. and c. 2. 1. and to which he removed from Nazareth, Mat. 4. 13.
2. And behold, they brought to him a man sick of the palsy, lying upon a bed: and Jesus [seeing their faith,] said unto the sick of the palsy, Son, be of good cheer, thy sins be forgiven thee.
[Paraphrase] 2. By this extraordinary course of bringing the sick man, discerning the great vigor of their faith.
3. And behold certain of the Scribes said [ [note a] within themselves,] This man blasphemeth.
[Paraphrase] 3. Either in their hearts or in private discourse one with another, not heard by him, or his disciples.
4. And Jesus, knowing their thoughts, said, Wherefore think ye evil in your hearts?]
[Paraphrase] 4. And Jesus by his divine power, as searcher of hearts, discerning whither their thoughts or words whispered among themselves, and not spoken audibly,, said unto them, Why do you pass such malicious causeless censures?
5. For whether is easier to say, Thy sins be forgiven thee, or to say, [Arise and walk?]
[Paraphrase] 5. Be cured of thy palsy, and walk about.
6. But that ye may know [that the son of man hath power on earth to forgive sins,] (Then saith he to the sick of the palsy) Arise, take up thy bed and go unto thy house.
[Paraphrase] 6. That Christ in this state of exinanition, hath authority to forgive sins here, to men that lie under punishment of them, and consequently to deliver from their bond those that were delivered up to Satan, and so tormented by him. (This power given to Christ on earth in the commission received from his Father, v. 8. to be from this time continued on the earth, and accordingly committed by Christ, at his departure, to the Apostles, Joh. 20. (and in them to their successors) that what they forgive on earth, should be forgiven in heaven, and the bonds loosed.)
7. And he arose, and departed to his house.
8. But when the multitudes saw it, they [marvelled, and glorified God, which had given such power unto men.]
[Paraphrase] 8. were amazed to see it, and acknowledged it an incomprehensible mercy of God, to send a Prophet to them with such a commission, power of pardoning sin, and that testified by doing an absolute miracle, v. 6.
9. And as Jesus passed forth from thence, he saw a man named Matthew, [sitting at the [note b] receipt of custom; and he saith unto him, Follow me, And he arose and followed him.]
[Paraphrase] 9. a tole-gather, or Publican by trade, busy about his work, and upon Christ's first word of command, or call, he left his trade, and attended him as his constant disciple.
10. And it came to pass, as Jesus sat at meat in the house, behold, many [note c] publicans and sinners] came▪ and sat down with him, and his Disciples.
[Paraphrase] 10. And this new disciple of his made him a feast, Mar. 2. 14. and that a great one, Lu. 5. 27. (though Matthew being the Writer of this Gospel affirm it not of himself,) And as Jesus was at that feast in Matthews house, many other Publicans, such as Matthew had been, who were looked upon by the Jews as the vilest sort of men, that no Jew was to eat, or drink, or converse with familiarly.
11. And when the Pharisees saw it, they said to his disciples, [Why eateth your master] with publicans and sinners?
[Paraphrase] 11. Why do your master and you Lu. 5. 30. a thing which is so unlawful, ear.
12. But when Jesus heard that, [he said unto them,] They that be whole, need not a Physician, but they that be sick.
[Paraphrase] 12. He raised his voice and directed it to the Pharisces, that stood thus cavilling by, and said
13. But go ye and learn [what that meaneth, I will have mercy and not sacrifice,] for I am not come to call the righteous, but sinners to repentance.
[Paraphrase] 13. what is the meaning of that speech Hos. 6. 6. I prefer acts of mercy and charity, especially spiritual, belonging to the rescuing, and saving of souls, before ceremonies even of the worship of God, such ritual laws as these, of not accompanying with a heathen, or unclean person.
14. Then came to him the disciples of John, saying [ [note d] Why do we and the Pharisees fast oft, but thy disciples fast not?]
[Paraphrase] 14. Our master John observeth strict rules of abstinence, and appointeth us to do what the Pharisees the strictest sect among the Jews do, viz. to fast twice every week, Lu. 18. 12. whereas thou and thy disciples use no such abstinences, what is the reason of that?
15. And Jesus said unto them, [Can the [note e] children of the bride-chamber mourn as long as the bridegroom is with them? but the days will come when the bridegroom shall be taken from them, and then shall they fast.]
[Paraphrase] 15. Can the special guests of a marriage feast fast or retain anything of sadness, as long as the marriage solemnities last? This duty of fasting will be more seasonable after my death, and then shall it be practiced by my followers.
16. No man putteth a piece of new cloth unto an old garment; for that which is put in to fill it up, [taketh from the garment, and the rent is made worse.]
[Paraphrase] 16. diminishes the beauty or handsomnesse of it, and there is made by that means a worse breach (either because the new cloth teareth from the old, or because in a pieced garment, if the piece do not look like the cloth, the rent is more discernible, and the parts more divided and different one from the other, then if it had not been peiced at all (both these are set down Lu. 5. 36.) and this proves well that point in hand, both that joy and mourning do not well together, and that young novice disciples, that were not yet renewed by the coming of the Spirit upon them, and so were not strong enough for such, must not presently be overwhelmed with severe precepts, such as fasting &c. lest they fall off and be discouraged.
17. Neither do men put new wine into old [note f] bottles, else the bottles break, and the wine runneth out, and the bottles perish: [but they put new wine into new bottles, and both are preserved.]
[Paraphrase] 17. but strong precepts are adapted to strong disciples, and then they do very well, which otherwise being unseasonably enjoined, will be brought into hatred and contempt.
18. While he spake these things unto them, behold there came [a certain [note g] ruler, and worshipped him, saying, my daughter is even now dead,] but come and lay thy hand upon her, and she shall live.
[Paraphrase] 18. One of the consistory of that city, that dwelt there, Mar. 5. 22. and fell down, beseeching him, and saying, My daughter, when I came from my house, was at the last gasp, Mar. 5. 23. so that I suppose her dead by this time.
19. And Jesus arose and followed him, and so did his disciples.
20. (And] behold, a woman which was diseased with an issue of blood twelve years, came behind him, and touched the hem of his garment.
[Paraphrase] 20. And as Jesus was a going to the Rulers house to cure his daughter,
21. For she said within herself, If I may but touch his garment, I shall be whole.
22. But Jesus turned him about, and when he saw her, he said, Daughter, be of good comfort, thy faith hath made thee whole. And the woman was made whole from that hour.)
23. And when Jesus came into the rulers house, [and saw the [note h] ministrels, and the people making a noise.
[Paraphrase] 23. And found them very busily preparing for the interment of the rulers daughter, with Music and other solemnities for the funeral,
24. He said unto them, Give place, for the maid [is not dead, but sleepeth,] and they laughed him to scorn.
[Paraphrase] 24. is not so departed, that she shall not return again, her death shall not continue above the space of an ordinarily sleep, and she shall, as from a sleep, awake from it.
25. But when the people were [note i] put forth, he went in, and [took her by the hand, and the maid arose.]
[Paraphrase] 25. He came to her, as to one that was asleep, and took her by the hand, and she awaked, or came to life again, and rose up.
26. And the fame hereof went abroad into all that land.
27. And when Jesus departed thence, two blind men followed him, crying, and saying, [Thou son of David,] have mercy on us.
[Paraphrase] 27. Thou which art the Messias (which wert promised to be of David's seed) of whom tis oft prophesied, that he shall open the eyes of the blind, Is. 42. 7. 29. 18. and 35. 5.
28. And when he was come into the house, the blind men came to him. And Jesus saith unto them, Beleive ye that I am able to do this? They said unto him, Yea, Lord.
29. Then touched he their eyes, saying, According unto your faith, be it unto you.
30. And their eyes were opened, and Jesus straightly [ [note k] charged them, saying, See that no man know it. ]
[Paraphrase] 30. See note on c. 8. b.
31. But they when they were departed, spread abroad his fame in all that country.
32. As they went out, behold, they brought to him [a dumb man possessed with a devil.]
[Paraphrase] 32. one that by the devils possessing him was fallendumb
33. And when the devil was cast out, the dumb spake; and the multitudes marvelled, saying, It was never so seen in Israel.
34. But the Pharisees said, [He casteth out devils through the prince of the devils.]
[Paraphrase] 34. See c. 12. 24 note, f.
35. And Jesus went about all the cities and villages, [ [note l] teaching in their Synagogues, and preaching the Gospel of the Kingdom, and healing every sickness, and every disease among the people.
[Paraphrase] 35. expounding the Scriptures in their Synagogues, and on that occasion making known to them the doctrine of the Gospel, and healing all that were brought to him, or came in his way.
36. But when he saw the multitudes, he was moved with compassion on them, because [they [note m] fainted, and were scattered abroad, as sheep having no shepherd.
[Paraphrase] 36. they wanted a guide or director to teach them constantly, and so were wearied out with wandering up and down betwixt their false guides, Scribes and Pharisees, &c.
37. Then saith he unto his disciples,] The harvest truly is plenteous, but the laborers are few.
38. Pray ye therefore the lord of the harvest, that he will send forth laborers into his harvest.]
[Paraphrase] 37, 38. There are great store of those that are willing to receive instruction, but few to give it them aright, And therefore it is the duty of all Christians that have any care of the souls of their brethren, to pray (according as the four ember weeks have since been appointed in the Church) that God will send (see note i.) orthodox, and skillful laborers, for the use of his Church, to convert, and instruct those that are ready for it. (This very fitly at this point of time, immediately before Christ proceeds to ordination of the twelve, c. 10. 1.)
Annotations on Chap. IX.
[ a] V. 3. Within ] The particle 〈 in non-Latin alphabet 〉 (and 〈 in non-Latin alphabet 〉 ) is oft used in the sacred writings, not for within but amongst, so c. 16. 7. where their 〈 in non-Latin alphabet 〉 , or dispute was not mental but verbal, for 'tis added 〈 in non-Latin alphabet 〉 saying, and many the like. One eminent place there is Ex. 17. 7. 〈 in non-Latin alphabet 〉 ; is the Lord among us? and from thence 2 Cor. 13. 5. Do you not discern yourselves, that Jesus Christ 〈 in non-Latin alphabet 〉 ; is amongst you? Do not the many miracles of Christ done before you, give assurance, that Christ is among you? But yet here it may be in the other sense, so as 〈 in non-Latin alphabet 〉 , saying within themselves, be all one with 〈 in non-Latin alphabet 〉 their thoughts and thinking in their hearts, v. 4. so v. 21. 〈 in non-Latin alphabet 〉 is, without doubt, speaking within her self.
[ b] V. 9. Receit of custom ] 〈 in non-Latin alphabet 〉 signifies a Publicans stall, and the Syriac read 〈 in non-Latin alphabet 〉 the house of the Publican, literally a tole-booth, the English tole coming from the Greek 〈 in non-Latin alphabet 〉 , and booth being the Hebrew 〈 in non-Latin alphabet 〉 very little varied.
[ c] V. 10. Publicans ] 〈 in non-Latin alphabet 〉 Publican's were infamous persons among the Jews, not only because they dealt, and (by necessity of their trade) conversed with the Gentiles (whence perhaps the 〈 in non-Latin alphabet 〉 sinners, join'd with them, note heathens, called sinners of the Gentiles, Gal. 2. 15. and as Publicans and sinners here, so we read publicans and heathens, c. 18. 17.) but also in respect of their calling, that of bring the tributes at a price, and raising gain to themselves by exaction, 〈 in non-Latin alphabet 〉 , the Publicans trade is filthy and sordid, saith Ar • emidorus, joining with them 〈 in non-Latin alphabet 〉 , thieves, cheats, &c. and Theophrastus putteth together 〈 in non-Latin alphabet 〉 , keeping whores and being publicans: and so that of the Poet,
[ d] V. 14. Why ] Among the Idioms or peculiar forms of writing observable in the sacred writers this may be one, That when one thing only appears by the context to be designed and meant another thing is yet delivered, as preparative to that, that by it, either by way of Comparison or Opposition, &c. the one principal thing designed may be more set out. Thus Exod. 20. 9. 10. in the fourth commandment, in which the Sabbatick rest is the only thing designed, that is introduced with a six days shalt thou labor, and do all that thou hast to do, which being not the matter of that Commandment, is there set only to prepare for the ensuing rest, but the seventh day is the Sabbath &c. and must not be extended any farther, and is best interpreted by way of Comparison, thus, As thou hast six days allowed thee to labor &c. So the seventh must be looked on as a rest to that God, which hath been so liberal to thee. So here the disciples of John designing to ask one question, why Christ and his disciples fast not, what is the reason of that, 'tis not to be thought, that they would ask concerning their own fasting, being well enough satisfied of the reason of that, viz. the practice of all pious Jews for a long time, and yet in this other question first asked, and set as preparatory to the other [ why do we and the Pharisees fast oft, and thy disciples fast not? ] which cannot therefore be better interpreted then thus by way of Comparison, Why do not thy disciples fast as well as we? So Mar 12. 10. If a woman shall put away her husband, and marry another, she commits adultery, Where it is not to be thought in the power of a Wife to put away her Husband, but only of the Husband to put away the Wife, as being superior, and having authority over her, but because it is possible for a woman, the wife of one, to yield her self to be married to another, and in what case soever she doth so, she committeth adultery, that being the thing there in hand, designed to be spoken of by Christ; the former of putting away the husband is mentioned without any weight set on it, to prepare for the latter important part, and is only set to continue the Opposition with that which had proceeded, the husbands putting away his wife, v. 11. So Eph. 4. 26. Be angry and sin not, let not the sun go down on thy wrath, where 'tis not the Apostles meaning so much as to permit anger, but that is only set down, as a preparative to the consequent [ not sinning ] that is, moderating that passion, and not letting it dwell upon us, which is the only thing in that place designed to be commanded us. So Ja. 1. 9. Let the brother of low degree rejoice, or boast, that he is exalted, and, or but, the rich that he is brought low, where the matter of the discourse from v. 2. being exhortation to rejoice in afflictions, enforced by the advantages of them v. 3, 4. and backed with directions how to practice it, by praying to God for wisdom, v. 5. and perseverance in the faith, required to the obtaining answer to his prayers, v. 6, 7, 8. (and so still kept to the same matter of rejoicing in afflictions ) it follows v. 9. Let the brother, that is, the Christian, of low degree rejoice, that he is exalted, which is not at all to the point in hand, but only as it prepares for that which follows (by way of opposition to it) but let the rich rejoice, or boast, in his being made low, which cannot better be interpreted according to the sense than thus, As glad as a poor man would be of being made rich, so glad let the rich be of his being brought low. So Rom. 6. 17. where giving God thanks that they had received, and obeyed the Christian faith, he prepares for it with that which would not probably have been matter of his thanksgiving [ God be thanked that ye were the servants of sin ] were it not to introduce the only designed matter, that follows [ but ye have obeyed from the heart the form of doctrine delivered to you. ]
[ e] V. 15. Children of the bride-chamber ] Those which were the special guests of a marriage-feast, were by custom to go and fetch the Bridegroom, and wait on him to the marriage feast, as we see the practice of it 1 Mac. 9. 37. so Mat 25. 1. the ten virgins took their lamps, and went forth to meet the bridegroom, and those that were ready at his coming, v. 10. went in with him 〈 in non-Latin alphabet 〉 , that is, to the marriage-feast: (for so the the word 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , which we render marriage, signifies, Mat. 22. 3. Jo. 2. 1. not a marriage, but a marriage-feast in Canah of Galilee. So there were in Homer three sorts of feasts, of which 〈 in non-Latin alphabet 〉 was one,
[ f] V. 17. Bottles ] The use of 〈 in non-Latin alphabet 〉 skins for the keeping or carrying of wines, is ordinary in authors, 〈 in non-Latin alphabet 〉 in Homer, in a goats skin, Odyss. 〈 in non-Latin alphabet 〉 . 78. see Casaubon on Athenaeus. So in Spain the wine is carried in borachoes, bags made of hog-skins, and the whole skin of a hog made up close to put wine in.
[ g] V. 18. Rules ] There was among the Jews, the lesser, or the greater Sanhedrim or Consistory, Mat. 5. 22. The former consisting of 23 Judges in every City, the latter of 72 in Jerusalem. The greater Sanhedrim was made up of the chief Priests and Elders or Presbyters of the people (called oft the Elders of Israel ) and the Scribes of the people, Jud 5. 11. (or in the Chaldee paraphrase, the Scribes of Israel ) they of the lesser consistory were called Rulers, as here. See Note on Mar. 5. c.
V. 23. Minstrels ] This custom of having musical instruments in funerals came to the latter Jews from the rites, and manner of the Gentiles. For though in the Misna, Rabbi Jehuda saith, that at the funeral of the wife there should be instruments at least, besides the person which began the lamentation; yet this testimony of his is but of the latter times, such as this in this verse. And in the Old Testament there is no mention of any such custom. They were wont indeed to mourn for the dead, Ecclus. 22. 10. and to commend them, thereby to excite the living to the imitation of their virtues, or that they may lay it to heart, Eccl. 7. 2. (And so 'twas at the death of Tabitha, where the widows wayled and shown the coats and garments, which her liberality had provided for the poor in her life-time) and many other ceremonies they used, as you may find Ezech. 24. 17. and Jer. 16. 6, 7. As 1. Tearing their flesh, 2 lie Shaving their heads bald, 3 lie . the Neighbors sending in good cheer, which is in Ezekiel, eating the bread of men, or (as 〈 in non-Latin alphabet 〉 would be better rendered) of mourners, and in Jeremy (not tearing, but) * breaking bread to the mourner, to comfort him, and, as it follows, giving the cup of consolation to drink, so saith J • sephus of Archelaus, 〈 in non-Latin alphabet 〉 , he mourned seven days for his father, and made a sumptuous funeral-feast for the multitude, and he adds that this custom among the Jews was the impoverishing of many, and that upon a kind of necessity; for if any man omitted it he was accounted no pious man. So the meat of mourners, Hos. 9. 4. and 〈 in non-Latin alphabet 〉 , the funeral feast, in the Epistle of Jeremy, v. 32. and to that perhaps belong the 〈 in non-Latin alphabet 〉 , the messes of meat set on the sepulcher, Ecclus. 30. 18. But all this while no mention of instruments of music in funerals, among the ancient Jews of the Old Testament: But on the other side the use of music in lamentation is mentioned among the 〈 in non-Latin alphabet 〉 , unseasonable things, Ecclus. 22. 6. Songs of lamentation they had Jer. 9. 17. Amos 6. 15. Jer. 34. 5. Jer. 22. 18. but these were performed only by the Voice, not by Instruments, saith Schickard. This custom of Instruments in funerals was heathen, and came in but late among the Jews, Among the heathen there is frequent mention of it, both among the Romans; under the style of Sicinnium, and in Apuleius, monumentarii choraulae, and among the Grecians under that of 〈 in non-Latin alphabet 〉 , and in Aristot. l. 5. de gen. Anim. 〈 in non-Latin alphabet 〉 , and in Lucian 〈 in non-Latin alphabet 〉 and in Artemidorus l. 1. c. 58. 〈 in non-Latin alphabet 〉 . As for (that which here follows the mention of minstrels ) the company keeping a stir, That belongs to the 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 the wailing of the rest of the company, and may be explained by an expression in Homer, where after 〈 in non-Latin alphabet 〉 , the beginners of lamentations, follows
[ i] V. 25. Put forth ] The word 〈 in non-Latin alphabet 〉 which in ordinary Greek authors, and many times in the New Testament, signifies to cast out by violence, doth several times also, in the New Testament, signify in a softer sense, only to send or bring out. So not only in this verse, and the places parallel to it, in the other Gospels, but in this chap. v. 38. 〈 in non-Latin alphabet 〉 , that is, 〈 in non-Latin alphabet 〉 not cast, but send forth laborers, so c. 12. 20 〈 in non-Latin alphabet 〉 , until he send forth judgment, and v. 35. 〈 in non-Latin alphabet 〉 , sends or brings forth good and evil things, and c. 13. 52. 〈 in non-Latin alphabet 〉 , whosoever brings forth out of his treasure. So Lu. 10. 35. 〈 in non-Latin alphabet 〉 , he took out two pence, and Joh. 10. 4. 〈 in non-Latin alphabet 〉 , when he brings out his sheep, for it is added immediately, he goes before them. Thus 〈 in non-Latin alphabet 〉 signifies in Syriac, both to go out, and to be cast out, and Mat. 8. 12. where the Greek reads [ 〈 in non-Latin alphabet 〉 shall he cast out ] the Syriac hath 〈 in non-Latin alphabet 〉 which is ordinarily rendered exibunt, shall go out, and agreeably to this promiscuous use of those words, we may observe Rev. 14. that 〈 in non-Latin alphabet 〉 to send v. 15. is 〈 in non-Latin alphabet 〉 to cast v. 16. in the same matter. See chap. 12. 20.
[ k] V. 30. Charged them] The word 〈 in non-Latin alphabet 〉 that is here used, is rendered by Phavorinus 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 to charge, to command, to appoint with authority, and 〈 in non-Latin alphabet 〉 commanding with austerity, threatening, speaking angrily, and Hesychius, 〈 in non-Latin alphabet 〉 , commanding, or charging with a threat. Thus again in Phavorinus, 〈 in non-Latin alphabet 〉 , 'tis an act of the irascible part of the reasonable soul, that is, a Rationall earnestness, or vehemence, not a passionate, and so 'tis Mar. 1. 43.
[ l] V. 35. Teaching ] It was the manner among the Jews for divers men to contribute their talents to the exposition of the lesson which was read. This ordinarily belonged to the sons of the Prophets, who were brought up in learning the Law, and at thirty years old might be made Doctors (at which time, being then of Doctors standing, saith Irenaeus, Christ began to preach, and not before; and proportionably Presbyters were not made in the ancient Church till that age) and continued in that notion, or the other of Scribes, till they obtained the Spirit of Prophecy at God's hands, till which time they did ordinarily expound Scriptures, though not by Revelation. Answerable to which was that custom or practice among Christians mentioned 1 Cor. 14. 29. And thus might Christ, without pretension to any extraordinary power or authority, expound in their Synagoues, which, being the Doctors work, is here called Teaching, and differs (in the Christian use of the word in the New Testament) from 〈 in non-Latin alphabet 〉 preaching (which follows) and 〈 in non-Latin alphabet 〉 publishing, or preaching, the Gospel, and 〈 in non-Latin alphabet 〉 parallel with it (as appears by comparing Mat. 28. 19. with Mar. 16. 15.) gathering of Disciples, in other places. All these being the publishing somewhat to those, to whom 'twas News (as here the Gospel of the kingdom, that is, the doctrine of Christianity) the other ( 〈 in non-Latin alphabet 〉 ) instructing congregations, that already professed that doctrine, which is therefore by the Doctor only farther explained to them. And so Act. 5. 42. where you have 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , teaching and preaching, the first refers to the 〈 in non-Latin alphabet 〉 in the Temple, the 2 d to the 〈 in non-Latin alphabet 〉 in somewhat more private places (see Note on Act. 1. c.) the first to those that were instructed in the doctrine of Christianity already; the second to those that had not already received it, and so Act. 15. 35. In proportion to which was that difference in the Christian Church betwixt the Evangelist, and Doctor, or Teacher, the first telling them the good news, and planting the Gospel, the other watering or instructing them farther in it, and so the Word and Doctrine are different, 1 Tim. 5. 17. the first without the Church to unbelievers, 2 Cor. 5. 19. Mat. 13. 19. Mar. 4. 14. c. 2. 2. Act. 4. 4. and 6. 2. 1 Pet. 2. 8. the second in it, or to those that were already converted to the Faith.
[ m] V. 36. Fainted ] The Greek copies do vary in this place, some reading it 〈 in non-Latin alphabet 〉 , so the ancient Greek and Latin MS. and that in Magdalene College in Oxford, and so both Chrysostom, and many very ancient Copies have it, and then it would be rendered [ tossed. ] So the old Glossary 〈 in non-Latin alphabet 〉 , jactor, or else [ wearied ] 〈 in non-Latin alphabet 〉 fatigo, faith the same, and so the Greek and Latin MS. fatigati: so from Herodian H. Stephanus concludes in his Preface to Herodian. And so 'tis surely used in that author, l. 4. 〈 in non-Latin alphabet 〉 ( 〈 in non-Latin alphabet 〉 ) 〈 in non-Latin alphabet 〉 , he took his voyage with a few horsemen, that he might not tire the whole army, and lib 7. 〈 in non-Latin alphabet 〉 , after he had tired them with long journeys and abused them. And so St. Chrysostom 〈 in non-Latin alphabet 〉 , I wolud not have wearied you with so long a voyage. So 〈 in non-Latin alphabet 〉 to take so wearisome a journey as it must cost thee to come to us: In all which it denotes the lassitude that comes from travel. Or again, troubled vexed, molested, as it is Mar. 5. 35. why troublest or molestest thou the master? Thus in St. Chrysostom 〈 in non-Latin alphabet 〉 is 〈 in non-Latin alphabet 〉 full of labor and care; And in the Epistle of the Church of Smyrna 〈 in non-Latin alphabet 〉 is used for 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 easily, without trouble or labor. And then 〈 in non-Latin alphabet 〉 joined with it, will agree with it very well, for that signifies jactati, tost; and so 〈 in non-Latin alphabet 〉 among the Physicians, are the tossings of the sick and tumblings on their beds. But our ordinary reading is 〈 in non-Latin alphabet 〉 , which signifies loosed one from another, dissolved, not keeping together in companies; so saith Hesychius, 〈 in non-Latin alphabet 〉 , and after 〈 in non-Latin alphabet 〉 , (it should sure be 〈 in non-Latin alphabet 〉 in each place) 〈 in non-Latin alphabet 〉 , turned out of the way, gone astray, which is the thing here proper to sheep wanting a shepherd, and is the notation of 〈 in non-Latin alphabet 〉 dispersion or disbanding, Act. 5. 36. 'It is true the word doth sometimes note a dissolution of spirits, (whether through fasting or going too much) a fainting, (as when 'tis joined with 〈 in non-Latin alphabet 〉 , Heb. 12. 3. and Gal. 6. 9.) 2 Sam. 17. 29. 〈 in non-Latin alphabet 〉 &c. The people is hungry and weary, or faint and thirsty in the wilderness, And so it may signify c. 15. 32. I will not send them away fasting, 〈 in non-Latin alphabet 〉 , lest they faint by the way. But the similitude of the sheep without a shepherd, inclines to the former notion of 〈 in non-Latin alphabet 〉 , dissolved, straying one from another, if that be the right reading of it.
Annotations on Chap. IX.
[ a] V. 3. Within ] The particle 〈 in non-Latin alphabet 〉 (and 〈 in non-Latin alphabet 〉 ) is oft used in the sacred writings, not for within but amongst, so c. 16. 7. where their 〈 in non-Latin alphabet 〉 , or dispute was not mental but verbal, for 'tis added 〈 in non-Latin alphabet 〉 saying, and many the like. One eminent place there is Ex. 17. 7. 〈 in non-Latin alphabet 〉 ; is the Lord among us? and from thence 2 Cor. 13. 5. Do you not discern yourselves, that Jesus Christ 〈 in non-Latin alphabet 〉 ; is amongst you? Do not the many miracles of Christ done before you, give assurance, that Christ is among you? But yet here it may be in the other sense, so as 〈 in non-Latin alphabet 〉 , saying within themselves, be all one with 〈 in non-Latin alphabet 〉 their thoughts and thinking in their hearts, v. 4. so v. 21. 〈 in non-Latin alphabet 〉 is, without doubt, speaking within her self.
[ b] V. 9. Receit of custom ] 〈 in non-Latin alphabet 〉 signifies a Publicans stall, and the Syriac read 〈 in non-Latin alphabet 〉 the house of the Publican, literally a tole-booth, the English tole coming from the Greek 〈 in non-Latin alphabet 〉 , and booth being the Hebrew 〈 in non-Latin alphabet 〉 very little varied.
[ c] V. 10. Publicans ] 〈 in non-Latin alphabet 〉 Publican's were infamous persons among the Jews, not only because they dealt, and (by necessity of their trade) conversed with the Gentiles (whence perhaps the 〈 in non-Latin alphabet 〉 sinners, join'd with them, note heathens, called sinners of the Gentiles, Gal. 2. 15. and as Publicans and sinners here, so we read publicans and heathens, c. 18. 17.) but also in respect of their calling, that of bring the tributes at a price, and raising gain to themselves by exaction, 〈 in non-Latin alphabet 〉 , the Publicans trade is filthy and sordid, saith Ar • emidorus, joining with them 〈 in non-Latin alphabet 〉 , thieves, cheats, &c. and Theophrastus putteth together 〈 in non-Latin alphabet 〉 , keeping whores and being publicans: and so that of the Poet,
[ d] V. 14. Why ] Among the Idioms or peculiar forms of writing observable in the sacred writers this may be one, That when one thing only appears by the context to be designed and meant another thing is yet delivered, as preparative to that, that by it, either by way of Comparison or Opposition, &c. the one principal thing designed may be more set out. Thus Exod. 20. 9. 10. in the fourth commandment, in which the Sabbatick rest is the only thing designed, that is introduced with a six days shalt thou labor, and do all that thou hast to do, which being not the matter of that Commandment, is there set only to prepare for the ensuing rest, but the seventh day is the Sabbath &c. and must not be extended any farther, and is best interpreted by way of Comparison, thus, As thou hast six days allowed thee to labor &c. So the seventh must be looked on as a rest to that God, which hath been so liberal to thee. So here the disciples of John designing to ask one question, why Christ and his disciples fast not, what is the reason of that, 'tis not to be thought, that they would ask concerning their own fasting, being well enough satisfied of the reason of that, viz. the practice of all pious Jews for a long time, and yet in this other question first asked, and set as preparatory to the other [ why do we and the Pharisees fast oft, and thy disciples fast not? ] which cannot therefore be better interpreted then thus by way of Comparison, Why do not thy disciples fast as well as we? So Mar 12. 10. If a woman shall put away her husband, and marry another, she commits adultery, Where it is not to be thought in the power of a Wife to put away her Husband, but only of the Husband to put away the Wife, as being superior, and having authority over her, but because it is possible for a woman, the wife of one, to yield her self to be married to another, and in what case soever she doth so, she committeth adultery, that being the thing there in hand, designed to be spoken of by Christ; the former of putting away the husband is mentioned without any weight set on it, to prepare for the latter important part, and is only set to continue the Opposition with that which had proceeded, the husbands putting away his wife, v. 11. So Eph. 4. 26. Be angry and sin not, let not the sun go down on thy wrath, where 'tis not the Apostles meaning so much as to permit anger, but that is only set down, as a preparative to the consequent [ not sinning ] that is, moderating that passion, and not letting it dwell upon us, which is the only thing in that place designed to be commanded us. So Ja. 1. 9. Let the brother of low degree rejoice, or boast, that he is exalted, and, or but, the rich that he is brought low, where the matter of the discourse from v. 2. being exhortation to rejoice in afflictions, enforced by the advantages of them v. 3, 4. and backed with directions how to practice it, by praying to God for wisdom, v. 5. and perseverance in the faith, required to the obtaining answer to his prayers, v. 6, 7, 8. (and so still kept to the same matter of rejoicing in afflictions ) it follows v. 9. Let the brother, that is, the Christian, of low degree rejoice, that he is exalted, which is not at all to the point in hand, but only as it prepares for that which follows (by way of opposition to it) but let the rich rejoice, or boast, in his being made low, which cannot better be interpreted according to the sense than thus, As glad as a poor man would be of being made rich, so glad let the rich be of his being brought low. So Rom. 6. 17. where giving God thanks that they had received, and obeyed the Christian faith, he prepares for it with that which would not probably have been matter of his thanksgiving [ God be thanked that ye were the servants of sin ] were it not to introduce the only designed matter, that follows [ but ye have obeyed from the heart the form of doctrine delivered to you. ]
[ e] V. 15. Children of the bride-chamber ] Those which were the special guests of a marriage-feast, were by custom to go and fetch the Bridegroom, and wait on him to the marriage feast, as we see the practice of it 1 Mac. 9. 37. so Mat 25. 1. the ten virgins took their lamps, and went forth to meet the bridegroom, and those that were ready at his coming, v. 10. went in with him 〈 in non-Latin alphabet 〉 , that is, to the marriage-feast: (for so the the word 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , which we render marriage, signifies, Mat. 22. 3. Jo. 2. 1. not a marriage, but a marriage-feast in Canah of Galilee. So there were in Homer three sorts of feasts, of which 〈 in non-Latin alphabet 〉 was one,
[ f] V. 17. Bottles ] The use of 〈 in non-Latin alphabet 〉 skins for the keeping or carrying of wines, is ordinary in authors, 〈 in non-Latin alphabet 〉 in Homer, in a goats skin, Odyss. 〈 in non-Latin alphabet 〉 . 78. see Casaubon on Athenaeus. So in Spain the wine is carried in borachoes, bags made of hog-skins, and the whole skin of a hog made up close to put wine in.
[ g] V. 18. Rules ] There was among the Jews, the lesser, or the greater Sanhedrim or Consistory, Mat. 5. 22. The former consisting of 23 Judges in every City, the latter of 72 in Jerusalem. The greater Sanhedrim was made up of the chief Priests and Elders or Presbyters of the people (called oft the Elders of Israel ) and the Scribes of the people, Jud 5. 11. (or in the Chaldee paraphrase, the Scribes of Israel ) they of the lesser consistory were called Rulers, as here. See Note on Mar. 5. c.
V. 23. Minstrels ] This custom of having musical instruments in funerals came to the latter Jews from the rites, and manner of the Gentiles. For though in the Misna, Rabbi Jehuda saith, that at the funeral of the wife there should be instruments at least, besides the person which began the lamentation; yet this testimony of his is but of the latter times, such as this in this verse. And in the Old Testament there is no mention of any such custom. They were wont indeed to mourn for the dead, Ecclus. 22. 10. and to commend them, thereby to excite the living to the imitation of their virtues, or that they may lay it to heart, Eccl. 7. 2. (And so 'twas at the death of Tabitha, where the widows wayled and shown the coats and garments, which her liberality had provided for the poor in her life-time) and many other ceremonies they used, as you may find Ezech.