Annotations on the New Testament
Annotations on Chap. XI.
[ a] V. 3. He should come ] The Prophecyes of Christ as the Messias of the Jews, by them expected, (and also of the Gentiles, though by them not so discerned) were so plain in the Old Testament under the title of Shilo coming &c. and yet the person or name of him so unknown, that he was by them wont to be expressed by some circumlocutions, particularly by this of 〈 in non-Latin alphabet 〉 he that cometh, as it appears by the continuing that phrase both here, and Heb. 10. 37. Mat. 21. 9. Lu. 7. 20. 13. 35. Joh. 12. 13. and Lu. 19. 38. by 〈 in non-Latin alphabet 〉 the coming King (and so the state of Christianity is 〈 in non-Latin alphabet 〉 the coming kingdom, Mar. 11. 10. and in Is. 9. 6. 〈 in non-Latin alphabet 〉 the age to come, in the Septuagint's rendering) by which is distinctly meant the Messias entering on those great offices, to which he was designed and destined by God. So also 〈 in non-Latin alphabet 〉 , Heb. 2. 5. the world to come, and 〈 in non-Latin alphabet 〉 , Heb. 6. 5. the state and power of grace, or Christianity. And of this the Baptist here asks the question; by this means to help his Disciples to a more explicit conviction and assurance of the truth of it, that whatsoever befalls him they may cleave fast to Christ.
[ b] V. 5. The poor &c.] It is an idiom ordinary in these Books of the Old and New Testament, that Passive verbs (by a Metonymy of the effect) comprehend and import the reality of the effect of the passion, or a willing reception of the impression, that is, note the Patient not only to receive influxes from the Agent, but to be effectually changed by the passion. So Isaiah 65. 1. I am sought of them that asked not for me, Where 'tis clear that seeking, and asking for are all one. Ask and ye shall have, seek and ye shall find, saith our Savior, directly in the same sense; And therefore it cannot be imagined how they that have not asked for God, he may yet be truly affirmed to be sought by them. It remains therefore that to be sought must here be understood cum effectu, so as to have the effect of finding attend it, and so 'tis distinctly interpreted by that which follows, I am found by them which sought me not; Where, as sought me not is equivalent to asked not for me, so I am found is directly all one with I am sought in the beginning of the verse. And accordingly Rom. 10. 20. where these words of the Prophet are cited, instead of I am sought of them the Apostle reads I was made manifest unto them. So 〈 in non-Latin alphabet 〉 turned out of the way, Tit. 3. 11. signifies not only the being persuaded, and turned, and perverted by another, but the having really received the impression, being effectually wrought on and corrupted by seducers. So 〈 in non-Latin alphabet 〉 to be tempted Gal. 6. 1. is to be wrought on by temptation, or else the possibility of it would not be used, as an argument to enforce so much Christian care, and meekness toward him, who is overtaken in a fault. So 〈 in non-Latin alphabet 〉 to be scandalized is to be wrought on (brought into sin, actually discouraged in the ways of godliness) by the scandal laid in his way, (as in this very verse) and so here 〈 in non-Latin alphabet 〉 to be Evangeliz'd is to be wrought on by the preaching of the Gospel (not only to have it preached to them) which is peculiarly observed of the poor, humble-minded man, of whom 'tis therefore said, under the emblem of the little children, that of such is the kingdom of heaven; the Christian Church is made up of such (see Jam. 2. 5.) whereas the proud resist, and despise, and stand out against it. The vulgar Latin have rendered agreeably to this sense, Evangelizantur paupers, the poor are Evangeliz'd. Another sense there is, whereof the words are capable, thus, that the promises of Christ, and all the good news and beatitudes of the Gospel pertain to the poor, humble soul. So Heb. 4. 2. 〈 in non-Latin alphabet 〉 seems to signify, The promises of the Gospel were offered to us. But this will be contained under the former sense; for if they have the Gospel preached to them, and are effectually wrought on by it, then sure the Gospel pertains to them. The true and complete sense of the phrase will thus best be fetched out, These two verses, fourth, and fifth, are Christ's way of answering John, and assuring him that he is the Messias, by giving him the characteristicall marks of the Messias in the Prophets, and showing him how visibly they belong to him. The places in the Prophets, on which he pitcheth, are chiefly these three; first Isa. 29. 18, 19. where the Greek read 〈 in non-Latin alphabet 〉 , in that day the deaf shall hear, 〈 in non-Latin alphabet 〉 , and the eyes of the blind shall see (on occasion of which he farther adds what was then frequently done of the same kind) the lepers are cleansed, and the dead are raised, and the poor shall rejoice because of the Lord with mirth. The second is Isa. 21. 1. The Lord hath anointed me 〈 in non-Latin alphabet 〉 — to proclaim glad tidings to the poor, and recovering of sight to the blind. The third is Isa. 35. 5, 6. Then the eyes of the blind shall be opened, and the ears of the deaf shall hear, the lame shall leap, and the tongue of the dumb shall sing. By the two former the sense of 〈 in non-Latin alphabet 〉 will be guessed at, one whereof makes it the mark of the Messias to preach to the poor, and so in the rendering of this place here this Active office of Christ must be taken notice of, and then the real Passive sense also, as it belongs to us, must be superadded to it, proportionable to the poor's joyful receiving the Gospel, in Isaiah. So Psal. 68. 10, 11. God's providing for the poor, is expressed by the Lord gave his word, great was the multitude of preachers, and that refers to the first part, the preaching to them. And to the second, that of their receiving it, see Zeph. 3. 12, 13. the afflicted poor people shall trust in the name of the Lord, &c. see also Zach. 11. 11. The Hebrew edition both of Munster, and Mercer, reads 〈 in non-Latin alphabet 〉 the poor are made blessed: But 'tis probable that that is a misreading for 〈 in non-Latin alphabet 〉 they are Evangeliz'd, in either of the former senses.
[ c] V. 6. Offended ] The use of the word 〈 in non-Latin alphabet 〉 scandal in the Sacred (being seldom, or never found in the ancient Profane) Writers, is once for all to be observed. It is either Natural (as generally in • he Old Testament) or Metaphoricall, (as chiefly in the New) It Naturally signifies three things, 1. a trap, a gin, or snare to catch anything: So in the Greek translation of Psal. 69. 22. the word is used (being joined with two other words which signify snare and gin ) and therefore in the place of Rom. 11. 9. where the same words are cited out of the Septuagint's translation, and not out of the Hebrew text of the Psalm, it should be rendered by Analogy, not stumbling block, but gin, or some other word belonging to this signification. In this sense it is used 1 Mac. 5. 4. where it is all one with snare, and it is farther interpreted by, laying wait by the way to catch them treacherously. So again Wisd. 14. 11. the word is used and explained by another word, signifying a trap or snare, the very same that is used in the Psalms and to the Romans. Secondly, It signifies any obstacle, or hindrance laid in a man's way, by which the passenger is detained, or stopped, peculiarly a sharp stake, such as in time of war men were wont to put in the fields, where their enemy should follow, to wound their feet or legs in the passage: against which being so ordinary in war, they anciently used greaves of brass, to defend their feet, or legs, 1 Sam. 17. 6. Thus is the word 〈 in non-Latin alphabet 〉 used, Judith 5. 1. where we render it impediments, a word somewhat to general to signify those sharp stakes, or other instruments to wound or gall the passengers, which are known by the name of gall-traps. 3 lie , The word signifies a stone, or block in the way, at which men are apt (if they be not careful, or if they go in the dark) to stumble and fall: and thereupon in the Old Testament it is taken for a fall, and so sometimes for sin, the fall of the soul, as Judith 12. 2. in which sense I conceive, 'tis used Judge. 8. 27. where 'tis rendered a snare, that is, a sin ensnaring, or occasioning ruin. Beside these three significations there is no other save once, Psal. 50. 20. for slander, or calumny, or defamation. Now for the use of the word in the New Testament, the first place in which we find it is Mat. 13. 41. the Angels shall gather out all scandals, in a sense borrowed from the second signification of a sharp stake, which he who hath once met with, and been galled by it, is wont to gather up, and cast into the fire, as there it follows the Angels for our sakes should do, v. 24. (to which S. Paul also seems to allude 2 Cor. 11. 29. in putting scandalizing, and burning together) and denotes simply whatsoever may wound or gall us in our Christian course, and by that means cause us to slacken or give over, or lie down in the service of Christ. So Mat. 17. 27. Christ pays tribute, that he may not offend the Jews, that is, that they might not think him a contempter of the Temple, to which the tribute was due, and so forsake, and not believe in him, that he might not discourage them from following him. So Mat. 15. 12. The Pharisees hearing a doctrine that galled them particularly, 〈 in non-Latin alphabet 〉 , were offended, and forsook him, that doctrine drave them away from following him, So Mat. 18. 7. it must needs be that offenses come, of Heresies, and exemplary sins. So Mat. 18. 6. He that shall offend one of these little ones, that is, he that shall occasion their falling off into any sin, or by contemning them, discourage them from the study of piety. So Christ crucified is said a scandal to the Jews, that is, they that followed him with the multitudes, when they saw him crucified, were quite discouraged, and fell away from him, resolving that he was not the Messias: To which belongs this place here, and Lu. 7. 23. Blessed is he that shall not be offended in me, that is, shall not be galled, and discouraged, and so fall off by seeing the sufferings that befall me, and await my disciples or followers. So again Mat. 13. 57. Mar. 6. 3. it is said that the consideration of his known and mean birth occasioned their being offended at him, that is, their deserting and not believing on him, when the miracles which he had done inclined them somewhat to a valuing of him. So Joh. 6. 61. when Christ talks of eating the flesh of the son of man, they were offended, that is, that speech carnally understood, either that Christ was to die (which the eating his flesh presupposed, and they did not like to hear of, dreaming of a temporal glorious Messias ) or that they were to turn Cannibals, and eat man's flesh, discouraged them from following him, at least from taking him to be the Messias. So Gal. 5. 11. persecution is called the scandal of the Cross, or that, upon which so many are discouraged from professing the crucified Savior, according to that in the parable of the sower, Mat. 13. 21. Mar. 4. 17. upon the coming of persecution presently he is offended, that is, galled, and falls off, and Mat. 24. 10. on the same occasion and in the same sense. So Mat. 26. 31. Mar. 14. 27. this night (to wit of my attachment) ye shall all be offended because of me, that is, fall back and forsake me: and so in S. Peters answer v. 23. Although all men should be offended, yet will I never be offended; upon which, that which Christ replies ( before the cock crow, that is, before morning, thou shalt deny me thrice ) is an interpretation of the word offended, and shows that to be offended is to deny Christ. And so Joh. 16. 1. These things have I spoken unto you, that ye should not be offended; where Christ foretells the persecutions that should befall them that they might be forewarned too, and not fall off when they befall them. And thus Rom. 14. 13. where 〈 in non-Latin alphabet 〉 are joined, the first signifies the stumbling block, the 2 d the gall-trap, the first apt to keep one from coming to Christianity, the second to drive one away, to discourage in the course, both which the Jewish Christians then did by binding the Gentile converts to the Mosaical Law, and the Gentile converts also by despising the scrupulous Jews. And the same is the importance of v. 21. where stumbling and scandalized are put together. Other places there are which must be interpreted by bringing the Metaphor from the first of the three senses, as it signifies a snare, or gin. So Mat. 16. 23. Thou art an offense unto me, that is, by expressing thy detestation against my sufferings, thou laborest to bring me into an horror, or fear of suffering, and so in effect temptest me to sin. In the same sense is that Rev. 2. 14. of Balaam, who taught Balak 〈 in non-Latin alphabet 〉 , to lay a snare for the children of Israel to entice them by their daughters to Idolatry, and by Idolatry to entrap and destroy them. In this sense scandal is so perfectly all one with temptation, that, as a learned man hath observed, the Ethiopic Interpreter of the New Testament, instead of scandal puts a word that signifies temptation, and the same that in the Lord's prayer is put for temptation: In this sense is that of the eye, and foot offending us, Mat. 5. 29. 18. 8. Mar. 9. 47. that is, when man's eye, or any other member of his body proves a snare to him, an inlet to temptation. A third sort of places there are that refer to the third mentioned acception of the word as it signifies a stumbling block; so when the word stone is joined with it, or the Greek word which signifies stumbling. So Rom. 9. 33. Christ is called a stumbling block, a rock of offense, that is, an occasion of fall, or sin in many, and consequently of increasing their condemnation, as he saith, if he had not come, &c. they had not had sin, that is, had not been so great sinners, had not been guilty of the great sin unbelief, and crucifying of Christ. So 1 Pet. 2. 8. Christ is called a stone of stumbling, & rock of offense, at which to stumble is to be disobedient to Christ: so again 1 Cor. 8. 9. stumbling block to the weak, and so v. 13. To this may belong that other place 1 Joh. 2. 10. where that phrase, there is no scandal in him, seems to signify, falls not into those sins, that ignorant men, or uncharitable (who are said in the Antithesis v. 11. to walk in the dark ) are subject unto. By this brief view will appear the several acceptions and notions of this word in all the places of the New Testament. As for the blessedness, which is here attributed to those which are not scandalized at Christ, discouraged or galled by the persecutions, which befall Christ and his followers, this is here superadded by him to the other parts of the Character given him in the Prophets, purposely in consideration of Johns present condition, now being in prison, which might occasion some doubts to his Disciples, whether Christ, whose forerunner he was, were indeed the Messias, or no.
[ d] V. 9. More then a Prophet ] There were, saith Maimonides, among the Jews eleven degrees of Prophecy, of which (saith he) only Nine were of true genuine Prophecy, or properly so called; the other two being sublime transcendent sorts, somewhat more excellent then ordinary Prophecy. One of these he there defines to be that, which comes on the man without dream, or ex • asie, the speaking by the Holy Ghost. Of this sort was John the Baptist, who was clearly told by the Father (Mat. 3. 17. Joh. 1. 33. and by the descent of the Spirit of God ) and accordingly proclaimed as clearly to others, that Christ was the lamb of God, &c. so far that he is said to speak only as a witness, not as a Prophet, Joh. 1. 7. In this respect it is, that he is called by so many other styles, The voice of one crying, Mar. 1. 3. a proclaimer, a herald, v. 4. a messenger of God's, v. 2. 〈 in non-Latin alphabet 〉 a great, illustrious person, Lu. 1. 15. and one filled with the Holy Ghost, and by way of excellence, the prophet of the most high, v. 76. b • t never simply a Prophet, unless it be Lu. 7. 28. where yet the words may be best rendered thus, that no prophet borne of a woman is greater then John the Baptist, where Baptist, not Prophet, is his only title (and therefore in the 11 t h verse of this Chapter, the word Prophet is left out of the expression) only a comparison made betwixt him and all the Prophets, and so Lu. 16. 16. where 'tis said, that the prophets continued till John, not including him in that number, but referring him to the higher classis of a forerunner of Christ, or a preacher of the Gospel; for so it follow • , From that time the kingdom of God, that is, Christianity is preached, and to the same sense it is, that here he is said to be one, or somewhat 〈 in non-Latin alphabet 〉 , superior to a prophet, viz. in respect of the clearness of God's showing Christ to him, and his revealing him to others, pointing at him, 〈 in non-Latin alphabet 〉 behold. But yet because this office of forerunner was the office of Disciples (see Mat. 26. 18.) and consequently John was only a Disciple, and Messenger employed by Christ, therefore being compared with the Apostles, who were to be rulers of the Church, it is here said; that the least of them is greater then he, designed to a more honorable employment.
[ e] V. 10. Before thy face ] That which is here before thy face, is in Malachi c. 3. 1. before my face, and so the • eby it appears that Christ (here referred to in the thy ) is there all one with God the Father; or yet farther, that the face of God, signifying often his coming, or his presence (and sending before his face, sending an harbinger or forerunner in a journey, Luke 9. 52.) this coming of Christ into the world, is the coming of God himself, this presence of his on the earth, the presence of God himself, and so the 〈 in non-Latin alphabet 〉 or covering of the Ark noting the presence of God appears to have been meant as a type of Christ, Rom. 3. 25.
[ f] V. 12. Suffereth violence ] 〈 in non-Latin alphabet 〉 notes a thing being taken by one that hath no legal acknowledged right to it, 〈 in non-Latin alphabet 〉 , saith Hesychius, it is taken and violently possessed ( 〈 in non-Latin alphabet 〉 signifying 〈 in non-Latin alphabet 〉 , saith Phavorinus, injustice by over-ruling power. ) Thus when the people of Israel were forbidden to go up to Sinai, their going up thither is in the Greek expressed by 〈 in non-Latin alphabet 〉 Exod. 19. 24. Thus in the Talmud, Two men had an inheritance equally divided betwixt them, and one of them carried his own part away, and his fellows too, therefore they called him 〈 in non-Latin alphabet 〉 the son of violence, a violent dealer, the very 〈 in non-Latin alphabet 〉 here. Thus the kingdom of Heaven being as an Inheritance provided for all Jews and Gentiles, and the Jews being in a manner the elder brother, the Gospel being first by appointment preached to them, the chief cities thereof, Chorazin, Bethsaida, and Capernaum, nay Jerusalem itself, have not been so careful to look after it, especially the principal persons among them, Doctors and High-Priests, &c. but continue to contradict and oppose it, and then the multitudes and meaner sort of the Jews, the people, which, say the Doctors, know not the Law, and are accursed, and those that dwelt in Idumaea, Tyre and Sidon, (see cap 12 15. compared with Mar. 3. 8.) and of Galilee, so despised by the Pharisees, that they said proverbially, no good thing comes out from thence (and besides them, the Publican's and Sinners ) that carry all away, and proportionably are called here 〈 in non-Latin alphabet 〉 , violent persons; and the Gospel, which primarily, and (as 'twas by them conceived) legally belonged not to them (and therefore 'tis one of the Pharisees argumen's against Christ's being the Messias, Have any of the Rulers or Pharisees believed on him? but these people, &c. and another, that he eat with Publicans and Sinners ) is now wholly enclosed and engross'd by them. That this is the meaning of the verse, will appear by what follows, where 'tis said over again in other expressions. Parallel to v. 11. (where the office of John is extol'd) is v. 13, 14. which discriminates him from the Law and the Prophets, that is, all that went before him, and points him out as the famous 〈 in non-Latin alphabet 〉 , Elias that was to come; and parallel to this twelfe verse, (which, I say, contains the Doctors and Rulers contemning, and the multitudes, and Publican's, and people's receiving the Gospel) is v. 15, 16, 17, 18, 19, 20, 21, 22, 23, 24. But that which will make this most manifest is, that Luke 7. (where the story of the Baptists sending to Christ, and Christ's testimony of him, and the parable here immediately following of piping and mourning is set down) in the very place of the words of this verse (which are not there repeated by him) he sets down these, 〈 in non-Latin alphabet 〉 , &c. And all the people (that is, the common sort) and the Publicans justified God, having been (or in that they were) baptized with the baptism of John, but the Pharisees and the Lawyers, that is, the chief men, those of the Sanhedrim or Consistories, the Rulers, or men in authority among them, rejected the counsel of God toward themselves, having not been (or, in that they were not) baptized of him. And if it be objected that many of the Pharisees and Sadducees came to his baptism, Mat. 3. 7. the answer is clear, that by Pharisees, &c. there are meant some of the people that were of those sects, and by the Baptists wondering, and asking who had forewarned them to fly, &c. 'tis clear, that the rest of them, the greatest and most considerable for number or quality, did not come; and as clear it is, that those were the men that said of the Baptist, he had a devil, v. 18. of this chap. because those were they, that called Christ glutton and wine-drinker, a friend of publicans and sinners; and therefore when S. Luke repeats the words of this verse (out of the place) c. 16. 16. it is 〈 in non-Latin alphabet 〉 very one (that is, the meanest, not the chief of the Jews, and not only Jews, but Publicans, &c.) forceth into it, robs the Rulers and Doctors of it, and those words are there said to be used by Christ, directly in reply to the Pharisees, who mocked and rejected his doctrine, ver. 14.
[ g] V. 16. Children ] It was the custom of Children among the Jews in their sports to imitate what they saw done by others upon greater occasions; And particularly the customs in Festivities, wherein the Musician beginning a tune on his instrument, the company danced to his pipe; and so likewise the customs in Funerals, wherein some old women beginning the mournful song (as the praficae among the Latins) the rest followed lamenting and beating the breasts, Alas my brother! Ah his glory! &c. (of this custom in funerals, see note on c. 9. h.) These did the children act and personate in the streets in play, and when one had begun to act the Muscians part, or another the old woman's part, and the rest did not follow him in theirs, then was the occasion of this speech which is here mentioned, We have piped, &c.
[ h] V. 19. Justified. ] The Scripture notion of the word 〈 in non-Latin alphabet 〉 (as of the Hebrew 〈 in non-Latin alphabet 〉 and the Syriac 〈 in non-Latin alphabet 〉 Ezdadkat, which are here used,) is known and vulgar, justified, approved. And if that be here received, then the 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 the ordinary Copulatives, which are used both here, and Luke 7. 35. must either be rendered but as those Copulatives, especially the Hebrew 〈 in non-Latin alphabet 〉 , sometimes are, or else this other importance and connection with the Antecedents they may have. The men of this age, that is, the Rulers, and Pharisees, and Doctors, which reject the counsel of God toward them, that is, God's wise and various methods of reducing them, Luke 7. 30. do quarrel and complain and except against all that is done, either by John or Christ, v. 16. 17, 18. and by doing so, bear a testimony that this is the true wisdom of the Father, which according to predictions was to be refused by all the great ones, and approved and entertained only by the meaner sort, the Publicans and the people, which in this part of the history are by S. Luke said to have justified God, Luke 7. 29. 〈 in non-Latin alphabet 〉 , all the people that heard, and the Publicans, justified God. And then the 〈 in non-Latin alphabet 〉 children of wisdom, here are those that receive it, that pretending least to the wisdom of the world, have yet humility enough to receive this true wisdom which comes from above, when 'tis offered to them. And all these, as S. Luke reads v. 35. do approve or justify this wisdom, this counsel, these most gracious and wise proceedings of God toward them. This rendering of the place is sure most agreeable to the Scripture style, and acception of 〈 in non-Latin alphabet 〉 , and also with the ordinary rendering of 〈 in non-Latin alphabet 〉 , (not but, but) and, and therefore is to be preferred as the clearest interpretation. Yet if the use of 〈 in non-Latin alphabet 〉 among ancient Greek authors should be considered, another rendering there might be, which would be competible with the 〈 in non-Latin alphabet 〉 and, as that ordinarily signifies, and agreeable to the Context also. Phavorinus and Soudas, two learned Grammarians, render 〈 in non-Latin alphabet 〉 to condemn, and 〈 in non-Latin alphabet 〉 , condemnation; and so Thucydides uses it, l. 3. 〈 in non-Latin alphabet 〉 , you shall rather condemn yourselves; and so the Greek Scholiast there understands it, and explains it by 〈 in non-Latin alphabet 〉 , you shall demonstrate against yourselves that you reign tyrannously, that is, you shall condemn yourselves. So again l. 8. p. 499. 〈 in non-Latin alphabet 〉 , where the Scholiast saith, 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , it is taken for punishing, impleading, judging. So in Hesychius, 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , to punish (as the Judge doth when he gives sentence of punishment) and so Harpocration observes it, to signify oft in Thucydides, 〈 in non-Latin alphabet 〉 , and so Julius Pollux too, and so Synesius uses it, Ep. 44. 〈 in non-Latin alphabet 〉 , The greatest good is, that men offend not, the second, that they be punished who do; which appears to be the sense by the 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , that preceded. Thus do our Northern and Scotchmen use the phrase to be justified for to be hanged, and our Common-law forms of commission to the Judges, are Praecipimus tibi, quod tu justicies, we command thee that thou shalt justify, in condemning, as well as absolving. Should this notion of the word be here thought appliable, then the sense would be this, At the coming and preaching of Christ, and that wisdom from above, to the Jews, the learned, and chief and wisest among them, those of the Sanhedrim (which by an Hebraism may be called the children of wisdom ) either wisemen, or those which of all others pretended most to divine knowledge, that is, the Pharisees, Doctors of the Law, &c. Luke 7. 30. rejected Christ, and all the ways of preaching the Gospel to them, and this they did universally, all, saith S. Luke (not all the Jews, but) all the wisemen, all the sons of wisdom, Luke 7. 35. These, though in reason they should have acknowledged Christ before all others, he being wisdom itself, and they the great pretenders to divine wisdom, did yet prove the greatest enemies, opposers, exceptours, arguers, quarrellers, against it, held out most impenitently, v. 21. and which way soever the address was made to them, they had still exceptions against it, v. 18, 19. and at length (in the Attick sense of the word 〈 in non-Latin alphabet 〉 ) caused him to be condemned and put to death, executed the wisdom of the Father, Christ himself. But the former appears (by comparing it with S. Luke ) to be the sense of it.
[ i] V. 23. Hell ] 〈 in non-Latin alphabet 〉 doth not signify here the place of Hell, but a state of perishing or dissolution; And because this is the first place, wherein the word is used in this book, It will not be amiss more largely to clear the notion of it. Among profane writers it is clear, that the word signifies not the place of the damned, no nor any kind of place, either common to both, or proper to either bliss or woe, but only the state of the dead. Thus in Cornutus, 〈 in non-Latin alphabet 〉 , is interpreted by 〈 in non-Latin alphabet 〉 , to be nobody knows where, according to the definition of death in Job c. 14. 10. man giveth up the ghost, and where is he? and agreeable to the Etymology of the word, 〈 in non-Latin alphabet 〉 quasi 〈 in non-Latin alphabet 〉 , an invisible state, (and so in the Rhetors, Severus Sophista, &c. 'tis generally called not 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 ) And therefore, saith he, the meaning of that fable of Hades stealing Ceres's daughter, is the perishing of Corn in the earth, 〈 in non-Latin alphabet 〉 , the disappearing of the seeds in the earth for some time, which word 〈 in non-Latin alphabet 〉 (directly the same with 〈 in non-Latin alphabet 〉 ) is taken absolutely for death, 2 Mac. 5. 12. and is the periphrasis of death in the Psalmist, before I go hence, and be no more seen, and so Heb. 8. 13. that which grows old, is 〈 in non-Latin alphabet 〉 , near to disappearing, or death. So again 〈 in non-Latin alphabet 〉 is called 〈 in non-Latin alphabet 〉 , the rich man, 〈 in non-Latin alphabet 〉 , because there is nothing which doth not at last come to it, and become its possession. The same is meant by him, when he defines 〈 in non-Latin alphabet 〉 the last air that receives souls, not referring to any particular place, but that state of the dead which the Atheist, Wisd. 2. calls the vanishing as the soft air; So Heraclitus 〈 in non-Latin alphabet 〉 . speaking of the helmet of Hades, which makes men invisible, he saith it is 〈 in non-Latin alphabet 〉 the end, or death of every man, 〈 in non-Latin alphabet 〉 , to which he that comes becomes invisible. Thus in those which are called the Sibyllin Oracles (if they were not written by a Christian) upon occasion of this close,— 〈 in non-Latin alphabet 〉 , Hades received them, this account is given of 〈 in non-Latin alphabet 〉 ,
[ k] V. 27. All things ] The word 〈 in non-Latin alphabet 〉 all things here, though it may possibly signify either all power given to Christ, or all things belonging to his office, yet by the Context it rather seems to belong to Persons, then Things, for of those he peculiarly speaks under the title of babes, v. 25. those single-hearted plain persons that believed on him (for whom he there thanks God, as here he saith, they are given unto him ) And the Neuter gender will be no hindrance to this, being ordinarily used in this manner for Persons: see c. 18. 11. where that that is lost, is these little ones v. 14. and whatsoever v. 18. is whomsoever, and so c. 16. 9. So 1 John 5. 4. Apoc. 21. 27. Heb. 7. 7. 19. and c. 12. 13.
[ l] V. 3. Easie ] The word 〈 in non-Latin alphabet 〉 signifies 〈 in non-Latin alphabet 〉 good, and something more, good in the highest degree, and is rendered gracious 1 Pet. 2. 3. 〈 in non-Latin alphabet 〉 , the Lord is gracious, the Septuagint's render it Ps. 34. 8. O taste and see, 〈 in non-Latin alphabet 〉 , that the Lord is gracious, & so 〈 in non-Latin alphabet 〉 , Rom, 2. 4. the bounty of God, that which is immediately before, 〈 in non-Latin alphabet 〉 , the riches of his bounty; & proportionably here Christ's yoke, the precepts, which he lays on his Disciples (being of all other the very things most agreeable to our human, rational nature, and which by them, which did not think men bound to do them, have yet been counted most excellent in them that did practice them, and which, if the one custom of sin did not make us incompetent judges of it, would appear to us the fittest for our turns, the most pleasurable, profitable and honorable of all things) are here said by him to be, not only a good, but a gracious, benign, bounteous yoke, that any man is the better for taking on him, and if he considered it well, he would put it on of his own accord, prefer it before liberty, or any other service.
CHAP. XII.
1. AT that time Jesus went [on the Sabbath day thorough the corn, and his disciples were an hungered, and began to pluck the ears of corn, and to eat.]
[Paraphrase] 1. On the morning of the Sabbath day, before the time of the public service, through corn-fields, and his disciples, being hungry, plucked the ears of corn, thereby to break their fast, which among the Jews was not customary, till the public offices were past, (see note a.)
2. But when the Pharisees saw it, they [said unto him, Behold, thy disciples do that which is not lawful to do upon the Sabbath day.
[Paraphrase] 2. Thereupon, the Pharisees taking notice of it,
3. But he said unto them, [Have ye not read what David did when he was an hungered, and they that were with him?
[Paraphrase] 3. 4. Remember the story of David 1 Sam. 21. 6. and by that you will discern that the case of hunger was excepted and reserved in the law concerning holy days, or things; For there David and his company being pressed with hunger were by the Priest allowed to eat the show-bread, which being consecrated did particularly belong to the Priest, Lev. 24. 9. yet might, it seem (by the intention of the law-giver) be by him employed in any charitable use, for the relief of others, as long as there were more ready consecrated for the sacred uses 1 Sam. 21. 5. And accordingly though the Priest pretended not to dispense with any (so much as ritual) part of God's Law, (as appears by the exception interposed by him v. 4. if the young men have kept themselves from women) yet he doubts not to give them freely of the consecrated bread; thereby assuring us, that it was as lawful for the Priest to give some part of the consecrated bread to relieve the hungry, as to eat it himself, and so that in the Law of holy things not being touched by any but the Priests, the case of hunger or distress was reserved, in which it might by the Priest be lawfully given to others.
4. How he entered into the house of God, and did eat the show-bread, which was not lawful for him to eat, neither for them which were with him, but only for the priests?]
5. Or have ye not read [in the law, how that on the Sabbath days the priests in the temple profane the Sabbath, and are blameless?]
[Paraphrase] 5. in the Mosaical law of the Jews religion, (see note on Mat. 5. g.) how, when it is for the service of the Temple, the Priests use the Sabbath, as another day, do works about the sacrifice on that day, which, were it not for that end, were unlawful?
6. But I say unto you, that in this place is one greater then the temple.]
[Paraphrase] 6. And therefore if the Temple, and the necessities of the service thereof might give such a dispensation to the law of the Sabbath, much more Christ, (who is greater then the Temple) and the necessity of nature, and the service due to Christ from his Disciples.
7. But if ye had known what this meaneth, I will have mercy and not sacrifice, ye would not have condemned the guiltless.]
[Paraphrase] 7. And if you were not merciless men, and so unlike that which God likes best in men, if you did consider that which is so visible in all God's word, and methods, that God likes mercy toward them that stand in need of it, better then the offering to him the richest sacrifices, you would rather have made a fair construction of this action, which their necessity renders justifiable, and would be so acknowledged by any that had humanity or bowels in them, then, under pretence of zeal to the Sabbath, thus falsely charge the innocent.
8. For the [note a] son of man is Lord even of the Sabbath day.]
[Paraphrase] 8. As for the ceremonial observance of the Sabbath, which you think is broken in this, God never required it in cases of this nature of necessity, and the like. And therefore the son of man, that is, Christ, which is here, and who as he is greater then the Temple v. 6. so is the Lord also of the Sabbath, and for whose service that is done, which is here done by the disciples, may certainly now with all reason permit them to prefer their health or life before the exact performance of the ceremonies or rest of that day.
9. And when he was departed thence, he went into their synagogue.
10. And behold, there was a man which had his hand withered, and they asked him, saying, [Is it lawful to heal on the Sabbath days? that they might accuse him.]
[Paraphrase] 10. Is healing, and doing cures on the Sabbath day one of those permitted things, of which thou speakest? If he should say it were, this they knew would (though the former would not) bear an accusation in their Sanhedrim, being by them at that time counted utterly unlawful.
11. And he said unto them, [What man shall there be among you, that shall have one sheep, and if it fall into a pit on the Sabbath day, will he not lay hold on it, and lift it out?]
[Paraphrase] 11. In the smallest matter, if it be but of one sheep, the practice is ordinary among you now, according to your present interpretations of the law, if that fall into a ditch, to drag it out, to save it from drowning on the Sabbath day.
12. How much then is a man better then a sheep? [wherefore it is lawful to do well] on the Sabbath days.
[Paraphrase] 12. 'It is therefore in all reason lawful to work a cure on a man, to perform a charitable deed of saving life, &c.
13. Then saith he unto the man, Stretch forth thy hand; and he stretched it forth, and it was restored whole, like as the other.
14. Then [the Pharisees went out and held a council against him, how they might destroy him.]
[Paraphrase] 14. the Pharisees joining with the Herodians (either prefects of Herod the Tetrarch, or a sect called by that name, See note on c. 16. a. and c. 22. b.) went, and debated in counsel, and resolved to charge a capital crime against him, and so to have him put to death.
15. But when Jesus knew it, [he withdrew himself from thence: and great multitudes] followed him, and he healed them all,
[Paraphrase] 15. to avoid this danger (as c. 4. 12.) he went with his disciples to a private place, the sea of Galilee, Mar. 3. 7. yet great multitudes from Galilee and from Judea, and from Jerusalem, and from Idumaea, and beyond Jordan, and of those that dwelt about Tyre and Sidon, Mar. 3. 8. and of all quarters round about that place,
16. And charged them that they should not make him known.]
[Paraphrase] 16. And he commanded, that this should not be celebrated, proclaimed abroad, that no acclamations should be used toward him, desiring quietly to discharge his office of doing, good, and healing, without more notice taken of him, and consequently more contestations with the Pharisees, who, he saw, would not be wrought on by him, but desired only matters of accusation, and advantage against him, v. 10. even to put him to death, v. 14.
17. That it might be fulfilled which was spoken by Isaiah the prophet, saying,
18. Behold, my servant, whom I have [note b] chosen, my beloved in whom my soul is well pleased: I will put my Spirit upon him, and he shall show [note c] judgment to the Gentiles.]
[Paraphrase] 17, 18. By all which actions of his, (humility and aversation of glory on one side and on the other, his receding, and not contending with those that would not acknowledge him, and the Spirit, or power of God in his miracles, but continuing to preach the Gospel, and heal diseases, by the sea of Galilee, Mar. 3. y. even to the meanest parts, and people of them, v. 15. when the principal Jews resisted him) was fulfilled that prophecy, Isa. 42. 1. of the Messias, to this sense, Behold the Messias, who is very obedient to all my will, whom I have loved, and preferred before all others, to execute this great office, and to that end, sent down my spirit on him; And he shall carry forth or propagate the law of living well (the will of God in the Gospel) unto the Jews in Galilee, and in the heathen cities of Tyre and Sidon, &c. bordering round about.
19, He shall not strive nor cry, neither shall any man hear his voice in the streets.]
[Paraphrase] 19. He shall not set forth himself, or his regal power, as kings are wont to do, magnificently, with a noise, or tumult, or proclamation before them in the streets, calling all in question that do not presently acknowledge them, but shall come in an humble and lowly manner. (And 'twere strange that he should be despised by us for that, it being merely for our sakes that he hath put on this condition, this humble guise is the fittest for the office, which he means to exercise, that being all mercy to the weak, &c.)
20. A [note d] bruised reed shall he [note e] not break, and smoking flax shall he not quench, till he send forth judgment unto victory.]
[Paraphrase] 20. Those that have fallen, as long as there is any hope left in them, he will not deal with rigidly, but very mercifully, being desirous to plant the Gospel, that is, Evangelical righteousness completely in the world.
21. And in his name shall the Gentiles trust.]
[Paraphrase] 21. And though the rulers and Pharisees do not, yet the Jews of the Gentile cities, Tyre and Sidon, &c. shall lay hold on him. Thus they did, v. 15. compared with Mar. 3. 8. and this is by Isaiah called waiting for his law c. 42. 4. willingly receiving, and giving obedience to him.
22. Then was brought unto him one [possessed with a Devil, blind and dumb] and he healed him, insomuch that the blind and dumb both spake and saw.
[Paraphrase] 22. whom the devil had cast into a disease which deprived him of speech and sight.
23. And all the people were amazed, and said, Is not this [the son of David?]
[Paraphrase] 23. The Messias that was so oft foretold and expected to be born of the family of David, and so he that shall deliver us, and reign over us.
24. But when the Pharisees heard it, they said, This fellow doth not cast out devils, but by [note f] Beelzebub [the Prince of the Devils.]
[Paraphrase] 24. The ruler of the Devils, which consequently is able to cast out devils that are his subjects, inferior to him.
25. And Jesus knew their thoughts, and said unto them [Every kingdom divided against itself is brought to desolation, and every city or house divided against itself shall not stand.]
[Paraphrase] 25. If any King mean to uphold his kingdom, he will not quarrel and fall out with his own subjects, and cast them out, which are a doing him service, such divisions and civil dissensions as these will soon destroy his kingdom, and therefore cannot probably be affirmed of any prudent Ruler, or Prince.
26. And if Satan cast out Satan, he is divided against himself; how shall then his kingdom stand?]
[Paraphrase] 26. And Satan's casting out devils, which are about his business, (possessing those whom he would have possessed) would be such a civil dissension and breach as this. This is an argument against you. But then secondly,
27. And if I by Beelzebub cast out Devils, by whom do [note g] your children cast them out? Therefore they shall be your judges.]
[Paraphrase] 27. Why may not I cast out devils by the power, and in the name of God, as well as your disciples and countrymen, the Jews among you (who being evil, are therefore more obnoxious to suspicion of holding correspondence with Satan's kingdom) do, at least pretend to do. When they in the name of God go about to cast them out, you affirm it to be by the power of God, and so do I. Why should you not believe that of me, which you affirm of your own?
28. But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you.]
[Paraphrase] 28, But if it be indeed by the power of God, that I do all this (called the finger of God Lu. 11. 20.) then it is clear, that although you were not aware of it, yet this is the time of the Messias, whose mission God hath testified with these miracles, and would not have done so if he had been a false Christ. And then thirdly,
29. Or else how can one enter into a strong man's house, and spoil his goods? except he first bind the strong man, and then he will spoil his house.]
[Paraphrase] 29. My dispossessing Satan of his goods, turning him out of those whom he possesses, is an argument that I have mastered him, and so that I do not use his power, but that mine is greater then his, and employed most against his will, and to his damage.
30. He that is not with me, is against me: and he that gathereth not with me, scattereth abroad.]
[Paraphrase] 30. And 'tis proverbially known, that he that is not on ones side, that brings forces into the field, and is not for a man's assistance, he is certainly for his enemy, engages against him, doth him hurt; and consequently my casting out devils, shows that I am Satan's declared enemy.
31. Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men, but the blasphemy against the holy Ghost, shall not be forgiven unto men.]
[Paraphrase] 31, For this speech of yours [that I work by Beelzebub] let me tell you, Pharisees, v. 24. that this malicious resisting, and holding out against the visible work of God, and despising the miracles, that I have wrought by the Spirit and power of God, v. 28. is such a crime, of so deep a die, that it shall to them, that continue in it, be remissible.
32. And whosoever [note h] speaketh a word against the son of man, [note i] it shall be forgiven him, but whosoever speaketh against the Holy Ghost, it [note k] shall not be forgiven him, neither. [note l] in this world, nor in the world to come.]
[Paraphrase] 32. Whosoever shall say this against the son of man, that is, shall not receive me, as I am the son of man, or before I am sufficiently manifested by the Spirit or finger of God to be the Messias, he may by want of light, or manifestation, be excusable, and by a general repentance for all his sins of ignorance, may receive pardon. But he that shall resist the Spirit of God, manifestly shining in these miracles wrought by Christ, to the astonishment and conviction of all, but Pharisees, v. 23. and shall impute those miracles to the devil, which, by what hath been said, sufficiently appear to be the works of God's own power, If he repent not particularly of this, and come in, and acknowledge Christ, thus revealed and manifested to him, there is no pardon or mercy to be had for him, neither in this age, nor at the coming of the Messias (by him supposed yet future) or, neither in this life, where he shall be punished with spiritual death, God's withdrawing of grace, nor in the other, where eternal death expects him.
33. Either make the tree good, and his fruit good, or else make the tree corrupt and his fruit corrupt: for the tree is known by his fruit.]
[Paraphrase] 33. For indeed they that do this, that impute the miracles, which by the power and finger and spirit of God are wrought by me, unto the devil, must, according to the old known rule of judging the tree by the fruit, he understood to affirm the same ill of him (that is, the holy Ghost) whose productions these miracles are, as they affirm of the miracles themselves, by pronoucing these to be diabolical, they do by implication pronounce the holy Ghost to be an infernal spirit, and so God to be the devil, which is the highest, and the most irremissible blasphemy imaginable.
34. O generation of vipers, how can ye, being evil, speak good things? For out of the abundance of the heart the mouth speaketh.]
[Paraphrase] 34. Ye are indeed a wretched sort of people, Your language speaks you what you are, viz. that your viperous hearts will not permit you to speak any otherwise, (as [how can you] is used Jo. 5. 44. and of Christ, he could not do miracles Mar. 6. 5. that is, their unbelief was a let and impediment to him) For as your hearts are, even so by consequence will your language be, and therefore from so viperous a brood no better can be expected.
35. A good man out of the good treasure of the heart bringeth forth good things, and an evil man out of the evil treasure bringeth forth evil things.]
[Paraphrase] 35. Every man entertaineth his guests with such provisions as he hath, And just so, men's words are testifications of what is in their hearts.
36. But I say unto you; that every [note m] idle word that men shall speak, they shall give account thereof in the day of judgment.]
[Paraphrase] 36. But deceive not yourselves, as if words were too light to be accounted for, Beleive it, words, such they may be, false, blasphemous words, such as yours are now, v. 32. and such as flow out of the evil treasure of the heart, v. 35. shall be most sadly accounted for in the day of judgment.
37. For by thy words thou shalt be justified, and by thy words thou shalt be condemned.]
[Paraphrase] 37. For words as well as actions are accounted of by God in conferring either rewards or punishments upon us.
38. Then certain of the Scribes and of the Pharisees answered, saying, Master, [we would see a sign from thee,]
[Paraphrase] 38. All that take upon them to be sent from God, and expect to be received, bring some signs with them, miracles, or somewhat of that nature, to give them authority, we now desire some such from you.
39. But he answered and said to them▪ [An evil and adulterous generation seeketh after a sign, and there shall no sign be given to it, but the sign of the prophet Jonas.]
[Paraphrase] 39. 'It is the sign of a wicked infidel people to be always unsatisfied, after so many miracles and manifestations, (sufficient to prove me the Messias) still to be requiring more, without ever being moved with what you have already; For such as you there is but one sign, or token, or miracle behind, that of my resurrection from death, after ye have crucified me; whereby you shall have my office asserted, after I am gone, and find Jonas's drowning and wonderful restoring from the whales belly, to have been a type of me, and that a most significant one.
40. For as Jonas was three days and three nights in the whales belly, so shall the son of man be [note n] three days and three nights in the heart of the earth.]
[Paraphrase] 40. For as Jonas lay buried in the whales belly three days, so shall Christ continue in the grave part of three natural days, or shall die in one day, and rise again the third day after it.
41. The men of Nineveh shall rise up in judgment with this generation, and shall condemn it, because they repented at the preaching of Jonas, and behold a greater then Jonas is here.]
[Paraphrase] 41. And they that are not convinced and brought to repentance by my resurrection, and the preaching of my Apostles, which shall be consequent to that, their sin and condemnation shall be much greater then that of the Ninevites was, for upon Jonas's recovery from the whales belly, and coming to preach to them, they repented, Jon. 3. whereas the resurrection of Christ, and mission of the Spirit, and preaching of the Apostles over all Judea after that, is a far greater way of conviction, then that recovery and preaching of Jonas.
42. The Queen of the south shall rise up in the judgment with this generation, and shall condemn it; [for she came from the uttermost parts of the earth to hear the wisdom of Solomon, and behold, a greater then Solomon is here.]
[Paraphrase] 42. for certainly here is that which is infinitely more then all that wisdom of Solomon, manifestations of God infinitely more discernible then ever Solomon's wisdom was, which yet was so talked of that it brought in foreign princes from afar at the news of it.
43. When the unclean spirit is gone out of a man he walketh through dry places, seeking rest and findeth none.
44. Then he saith, I will return into my house, from whence I came out. And when he is come, he findeth i • empty, swept and garnished.
45. Then goeth he, and taketh with himself seven other spirits, more wicked then himself, and they enter in and dwell there, and the last state of that man is worse then the first. Even so shall it be also to this wicked generation.]
[Paraphrase] 43, 44, 45. But to you that having received such means of converting and bringing you to repentance, such miracles, and particularly casting out devils, v. 22. (which occasioned all the discourse since, and to which this is annexed Lu. 11. 24.) have not yet walked worthy of them, I shall now apply this parable, v. 43, 44, 45. the meaning of which is, That this nation (out of which I came to cast out the power of Satan, and to bind the strong man, and take from him his usurped possession and goods for their proper Masters use) doth appear so far to resist all my methods, as to blaspheme that holy Spirit, by whom I work v. 24. and then what is to be looked for, but that the Devils ejected (either by your own children, or) by me in my Fathers name, either out of any single person, or nation, finding nowhere else in the heathen world, such pleasant desirable habitations of rest and contentment, as here among you (as a well watered sea • is the most pleasant) shall try their utmost to re-enter here, and when they come to do so, finding that Christ hath not gotten any admission, they shall with many more worse then themselves, make entrance, and take a durable possession again, and so the state of this people is like to be more desperately damnable, then before I came among you it was, or then, if Satan had never been cast out, it would have been.
46. While he yet talked to the people, behold, his mother and his brethren stood without, desiring to speak with him.
47. Then one said unto him, Behold, thy mother and thy brethren stand without, desiring to speak with thee.]
[Paraphrase] 46, 47. Whilst he was on this severe discourse so ungrateful to many of his auditors, it happened that his mother, the blessed virgin Mary, and some others of his nearest kindred were waiting without to speak with him, and upon this occasion one of his auditors, either to try what he would say, or perhaps to interrupt him in his speech, told him that his mother and kindred waited for him.
48. But he answered and said to him that told him, Who is my mother? and who are my brethren?
49. And he stretched forth his hand toward his disciples, and said, Behold my mother, and my brethren.
[Paraphrase] 48, 49. To which he presently replied (to signify this office of his, to declare the will of his Father, to be dearer to him then all relations, and withal to show, that obedience to God was the thing above all others most welcome to him) in these words, Who is my mother, &c. that is, Ye are deceived in me, bare natural or secular respects sway not with me in comparison to the gaining of proselytes to heaven.
50. For whosoever shall do the will of my Father which is in heaven, the same [is my brother, and sister, and mother.]
[Paraphrase] 50. becomes thereby the child of God, and consequently by that means the brother and sister of Christ, and besides, Christ is also formed in him, and so he is the mother of Christ, answerable to the Virgin, in whom Christ was conceived. And therefore I do most justly set that valuation on him, and in that respect▪ more tend the teaching of such, and conversing with them, then the paying a civility to those, who are in carnal respects nearest to me.
Annotations on Chap. XII.
[ a] V. 8. Son of man ] That by the phrase the son of man in this place is not meant Man in common, (as some very learned men have thought) but peculiarly Christ, is more then probable, not only by these words a greater then the Temple is here (assuming a greater liberty for his Disciples from his presence, and the necessity of their service to him, then belonged to other ordinary Jews in all cases, or then the Temple could give any servants of the Temple) but also by the use of this phrase of son of man for Christ in Daniel, c. 7. 13. and in every other of the 88 repetitions of it in the New Testament. And although by the words, as they are in S. Mark, c. 2. 27. the contrary seemeth not improbable, where the ground of Christ's affirming that the Son of man is Lord of the Sabbath, is because the Sabbath is made for man, as if the Sabbaths being made for man did conclude him Lord of it, and consequently that he was Lord, for whom it was made, that is, Man in common, and not Christ; yet to this the answer is ready, that the case of which Christ there and here speaks, being for the necessary use, and good of man, plucking and eating for necessity, and preservation of life, That may be very fitly refer'd to by Christ, when he saith The Sabbath is made for man so that the phrase for man shall signify for the good of man, & import that the Sabbath being designed for the good of man, could not reasonably be conceived to oblige him to anything so contrary to that, as is starving, or debilitating of nature (so as to render him unable to discharge the duty of the calling.) And from thence that former conclusion of man's being Lord of the Sabbath will not follow, because man is not Lord, or free disposer of all those things that are for his good, (for even all the moral precepts of God also are for man's good, and the King is said to be for thy good; yet is not he subjected to thee, as to a Lord, no more then the moral law can be dispensed with by thee) The only proper conclusion from this notion of the Sabbaths being made for man will be this that he that made a positive law, did not oblige to the observance of it in such cases which are for the good of man, as works of mercy (which being part of the moral eternal Law, he prefers before the performance of these positive Laws, which respect his own service v. 7.) and so that the Law of the Sabbath at the very making of it was not designed to have force in it to bind men to strict rest in some cases, as those v. 5. of the necessary services of the Temple (and what is done here was for the service of Christ, who is greater then the Temple ) And so still Christ, that son of man, who comes to do good in the world, is in any reason so Lord of the Sabbath, as that he may use it, which way he will, for the use and good of man, and thus God did always appoint it to be used so as the Rest might be broken, when any Moral good required it. And so likewise the strict abstaining from eating till the sixth hour, or till their solemn service was performed, which is said to have been observed among the Jews upon their Sabbaths, at least their great days, and that custom refer'd to by S. Peter, Act. 2. 16. when, it being the day of Pentecost, as this also was (see note on Lu. 6. a.) he proves that they were not drunk, as they were accused, because it was yet but the third not the sixth hour of the day, before which they knew they did not use to eat or drink; And this seems to be the quarrel that the Jews had here to the Disciples, that, on the Sabbath day, they eat before the time, not that the rest was broken by rubbing the ears of corn. Of this therefore saith Christ, that were it never so much a part of the law, or custom of the Sabbath, yet in case of necessity, which implied charity, it was not of force; And thus the Jews, to whom Christ spake, understood his speech, as appears by the question that next follows v. 10. whether 'twere lawful to heal on the Sabbath day, that is, whether in this case (of curing) God had permitted working, or doing anything on the Sabbath, which Christ answers distinctly, that the life or safety of one sheep (according to their own doctrines) much more of a man, is to be prefer'd before the observation of the Sabbath. One other sense is affixed to these words, as if by this phrase of the Son of man's being Lord of the Sabbath, Christ's power of abolishing the Sabbath were here asserted by him. But to this I conceive, this place doth not belong. For although there is little reason to doubt of Christ's having this power, yet if Christ had spoken upon that head, of his power to abolish the Sabbath, then 1. he would not have defended his action by that which was already (while that law was in force) continually practiced among them which of you having &c. And 2. if he had once asserted the abolition of the Sabbath, the Pharisees would have needed no other lesser argument, nor consequently have asked that other question, to get matter of accusation against him v. 10. To which again Christ's answer is the same, as to the former: For to both his only answer is that God prefers acts of Charity before the outward strictness of Sabbatick rest. To that belongs his saying Joh. 5. 17. that his Father worketh till now, and he worketh, that is, that God the Father at the creating of the world did not so rest on the seventh or Sabbath day, but that he worketh ever since in the acts of conservation and providence, as he did then in creating on the six days, and accordingly in imitation of him, v. 19. Christ may fitly do the like, do cures, that is preserve, &c. As for any distinct text in the Gospels for Christ's abrogating the Judaical Sabbath, there is no more reason to expect it, then the like for Sacrifices, or Circumcision, or the Judaical Priesthoood, the substance being come, and the Temple, and that people destroyed, the ceremonies or shadows, Col. 2. 16, 17. as far as they were such, ceased of their own accord, and no farther are they now abroga • ed, having never been obligatory to any, but that people.
[ b] V. 18. Chosen ] 〈 in non-Latin alphabet 〉 signifies so to prefer before all others, as to choose, or assume to any office, 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , I take to myself, in Phavorinus; but in Isaiah, whence this verse is cited, 'tis 〈 in non-Latin alphabet 〉 to sustain, which seems rather to belong to it, that of chosen being after mentioned there, and rendered 〈 in non-Latin alphabet 〉 beloved here.
[ c] Ib. Judgment ] The word 〈 in non-Latin alphabet 〉 in this place seems to signify the whole Gospel, the true religion, the true way of worshipping & obeying God, the whole will of God under the Gospel, and either is to be rendered Truth out of the Hebrew 〈 in non-Latin alphabet 〉 , Is. 42. 1. (whence these verses are taken) which Prov. 8. 20 is rendered 〈 in non-Latin alphabet 〉 truth, and signifies so, when tis rendered 〈 in non-Latin alphabet 〉 , judgment Jer. 5. 4. Psal. 37. 6. and Job. 3. and 〈 in non-Latin alphabet 〉 , Isai. 32. 26.) and oftentimes 〈 in non-Latin alphabet 〉 righteousness, which is all one with 〈 in non-Latin alphabet 〉 truth: and so in Hesychius 〈 in non-Latin alphabet 〉 (not, as 'tis false printed, 〈 in non-Latin alphabet 〉 ) judgment signifies truth: or else being rendered judgment, it is to be taken in the same sense as if 'twere rendered truth, as indeed 〈 in non-Latin alphabet 〉 judgment is the title of the prime Christian virtue, Righteousness, or equity in judging, Mat. 23. 23. And either way it here signifies the Gospel, and so v. 20. also.
[ d] V. 20. A bruised reed ] The reed is the weak, infirm man, the bruising of that reed, is his falling into sin, and the flax on fire that is burning in the illychnium, or lamp (see Isa. 43. 17. Jud. 15. 14. 16. 9.) is the man again, the smoking flax, ( 〈 in non-Latin alphabet 〉 ) is when the flame is out, or burns darkly for want of oil, and yet there remains some fire in the flax, and that smoakes, or shines dimmely, instead of flaming; and answerable to that is the man, in whom Grace is decayed, but yet not desperately or irrecoverably gone out, some sparks of good being still left in him: and this person, in this estate, Christ is so far from destroying, or triumphing over, that he doth most tenderly cherish and labor to restore such an one in the spirit of meekness, to a firm habit of Christian practice again. This is Christ's practice at his coming into the world, as designing to plant (not the unsinning, legal, perfect, but) the sincere, Evangelical righteousness through the world, which is the meaning of the phrase that follows until he bring forth (or, send forth ) judgment into victory; the Hebrew Is. 42. 3. is he shall bring forth, and the word until is taken out of v. 4. where the same sense is repeated again, & judgment again signifies the Gospel, that is, Christian, Evangelical righteousness (see Note c.) and though 〈 in non-Latin alphabet 〉 in the Old Testament signifies forever, Lam. 5. 20. 2 Sam. 2. 26. Job. 36. 7. Jer. 5. 3. Am. 1. 11. yet that is, when it renders 〈 in non-Latin alphabet 〉 which signifies both to victory, and to eternity, but here (seeming to be the Epitome or breviate of the following words, v. 4. he shall not fail nor be discouraged, it most probably signifies victoriously, and notes that the Gospel shall be so set up over the world, that he shall not fail, or be discouraged, that is, either 1. the bruised reed shall not fail, or be broken worse then it is, nor the flax be discouraged or quenched; or else 2 dly , the Messias shall not fail &c. till he have set judgment on the earth, that is, till he have set up the profession of the Gospel in the world, among the Heathen, if the Jews will not receive it. By this rendering of it 'twill appear what is the meaning of 〈 in non-Latin alphabet 〉 in the Hebrew of Isaiah, and 〈 in non-Latin alphabet 〉 (for 〈 in non-Latin alphabet 〉 ) in the Septuagint; sure, that 〈 in non-Latin alphabet 〉 , judgment in truth should be set for true judgment, and rendered so, he shall bring forth true judgment, and and so 'twill remain, that 〈 in non-Latin alphabet 〉 shall be the sum of the following words, v. 4. he shall not fail nor be discouraged, till he have set judgment on the Earth, and so the consequents both in Isaiah and here will be the same, There, and the Is • les shall wait for his law; here, and in his name shall the Gentiles trust.
[ e] Ib. Not break ] It is the custom of all writers, very frequent in the sacred dialect, to use phrases whereby they understand much more then they do express. an example of it we have in this verse out of the Prophet, where Christ's not breaking the bruised reed signifies his great mercy, and kindness in repairing and restoring and curing the bruised weakling, and so his not quenching the smoking flax, is his enlivening, quickening, enflaming that fire or spark of grace or goodness, which was almost quenched. So 〈 in non-Latin alphabet 〉 idle word v. 36. is much more then idle, vain, even blasphemous speeches. So Eph. 5. 11. where the Gentile foul abominations taken up by the Gnostics, are called 〈 in non-Latin alphabet 〉 , unprofitable works of darkness, meaning surely not that they brought in no profit or advantage, but the greatest danger, and mischief in the world. So 〈 in non-Latin alphabet 〉 is a wicked and not only an unprofitable servant. So in Philoxenus 's Glossary, Nequam 〈 in non-Latin alphabet 〉 , and Nequitia 〈 in non-Latin alphabet 〉 , and so in Cyrils Greek Glossary: So in Hesiod, 〈 in non-Latin alphabet 〉 an unprofitable man is he that neither understands himself nor heeds others, the most senseless, reckless person: Of the same nature is illaudatus, unpraised, in Latin, of which see A. Gellius l. 2. c. 6. where he proves that word to signify omnium pessimum ac deterrimum, the worst and basest of all. And so l. 7. c. 11. he makes 〈 in non-Latin alphabet 〉 riotous, intemperate, unprofitable, useless, ill-mannerd, detestable, to be all one, the interpretation of the Latin Nequam, a wicked man, but literally good for nothing. So 〈 in non-Latin alphabet 〉 which properly signifies without law, and 〈 in non-Latin alphabet 〉 , a breach, or commission, against the law, is oft set to signify the highest degree of obdurate profane sinning, 2 Thess. 2. 8. being there spoken of Simon Magus the most blasphemous apostate. So though 〈 in non-Latin alphabet 〉 literally signifies to transgress and may belong to the least sin, as being a variation from the strict rule of the Law, yet 〈 in non-Latin alphabet 〉 , he that transgresses 2 Jo. 9. and so 〈 in non-Latin alphabet 〉 transgressor (since the solemn title of Julian ) signifies an Apostate. So 2 Tim. 3. 3. 〈 in non-Latin alphabet 〉 , those which do not love the good is set to express the most virulent haters of the orthodox pious Christians. So 1 Cor 13. 6. where 'tis set down as the character of the charitable man, 〈 in non-Latin alphabet 〉 , he rejoiceth not in iniquity, the meaning is, he is very much troubled, and sorrowful, so v. 5. 〈 in non-Latin alphabet 〉 , the charitable man is not puffed up signifies much more then so, that he, is extremely humble. So in the third commandment of the Decalogue, where 'tis said of the perjured person, that the Lord will not hold him guiltless, that sure signifies, that God will look on him, and deal with him as a most guilty punishable person. And so 1 Pet. 1. 18. 〈 in non-Latin alphabet 〉 vain conversation, is most vicious, and enormously ill, and Rom. 1. 16. 〈 in non-Latin alphabet 〉 I am not ashamed, is, I rejoice and glory in the Gospel of Christ. And Rom. 8. 8. They that are in the flesh, (that is, those that follow their carnal appetites, in despite of the Law, cannot please God, that is, are very far from pleasing, being in professed enmity to him v. 7. must needs be hated and opposed by him. And v. 12. We are debtors not to the flesh to live after the flesh that is, we are far from all obligation to go on any farther in any carnal course, 'tis more then time to give over that, as 1. Pet. 4. 3. the time past of our lives may suffice us to have wrought the will of the Gentiles, that is, 'tis abundantly sufficient, much more then enough, to have spent so vilely. So Rom. 13. 10. where it is only said of Charity that 〈 in non-Latin alphabet 〉 , it worketh no evil to the neighbor, the meaning certainly is, that 'tis so far from doing so, that it worketh all the good it can, or otherwise it would not thence be concluded, that it were 〈 in non-Latin alphabet 〉 the filling up, and improving, of the law.
[ f] V. 24. Beelzebub ] Beelzebub in Hebrew 〈 in non-Latin alphabet 〉 , is rendered by the Greek of the Old Testament 〈 in non-Latin alphabet 〉 , the prince of the fly or flies, the god of Ekron 2 Kin. 1. 2. and v. 6. being indeed an Idol, that the inhabitants of that city in Palestine worshipped, and conceived to have power over all hurtful flies, and to drive them out of their region. That this was the heathen Jupiter is not improbable, the title of 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 being bestowed on him by the Heathens that is, he that caught, or, drove away flies. This Idol in Pliny is called Achor Deus from Accaron or Ekron the name of that city, and, as he saith, the Cyrenaeans, when any plague of flies comes on them, sacrifice and pray to him, and on that they die presently. This is here called Prince of Devils, that is, one that hath power over them (as 'twas, it seems, believed) able to throw them out of those that were possessed with them, (whole legions together) like swarms of flies, which, with their Prince or chieftain, fly about in the upper and middle region of the air; This gives the reason of their speech here, why they conceived Christ to cast out Devils by Beelzebub, because Beelzebub they thought to have that power, and therefore to have the name of Ruler, or Prince of Devils, and Christ visibly casting them out, they thought he operated by this power.
[ g] V. 27. Your children ] Your children here signify either your Disciples, that is, spiritual children, or your country-men, that is, children of your nation naturally, and so he means the Jews, who did pretend at least to exorcise and cast out Devils, in the name of the God of Abraham, the God of Isaac, the God of Jacob, which was their ordinary form of Exorcisme; and which, it seems, the sons of Scheva were willing to change into the name of the Lord Jesus, in imitation of the Apostles Act. 19. 13. So in Justinus against Trypho the Jew, If, saith he, you invoke the name of any of your Kings, or just men, or Prophets or Patriarchs, the Devil will not obey you, but if you call upon the God of Abraham &c. and so exorcise, 〈 in non-Latin alphabet 〉 , perhaps he will obey; So saith Irenaeus, By the invoking of the most high, and almighty, even before the coming of Christ, men were delivered from the wicked Spirits, and à Daemoniis universis, from all kinds of Devils; And so Tertull. contra Marcion. expounds this passage in S. Luke that Christ affirms himself to cast out Devils by the same power, by which their children did, in virtute scilicet creatoris, by virtue of the Creator. That there was this custom among the Jews (and so long continued) of charming and incantations, may farther appear by the latter remainders, (being, as appears by the Christians recouncing them, abuses of the true) which we find in the forms of renouncing Judaism, in the Liturgies of the Greek Church; where, after the mention of the several feasts and Sabbaths, is added 〈 in non-Latin alphabet 〉 (not as 'tis read by Goar out of Allatius his Manuscript, and that of Cryptoferrara, 〈 in non-Latin alphabet 〉 by him rendered observationibus, but without question) 〈 in non-Latin alphabet 〉 , I renounce all charms and incantations and defensatives, &c. The Phylacteries there renounced being not those (mentioned in this Gospel c. 23. 5.) worn about them as remembrances of a part of the Divine law, but such Antidotes as we now speak of, which they carried about them, to defend themselves from Witchcraft, and Fascinations, whether they were some written Characters, or the names of God, as the God of Abraham, the Lord of Sabbath, &c. From the Jews the Egyptians borrowed their magical practices, saith Orig. cont. Cels. l. 1. and l. 4. 〈 in non-Latin alphabet 〉 , &c. The names of Abraham &c. join'd with the name of God is not only of force in the Jews prayers, and exorcisms, but almost all others that dealt in conjurations use them: and from thence the Ignorant sort came to take Abraham for the name of a God, saith S. Chrysostom, because of the form 〈 in non-Latin alphabet 〉 , by them thus easily mistaken. So in like manner the words Zebaoth and Adonai were ordinary among them, saith Origen l. 4. and Iamblichus calls these Assyria nomina, that is, Hebrew names, as when Themistius saith the saying of, The Kings heart is in the hands of God, is taken out of the Assyrian books, he clearly means the Hebrew, the Book of the Proverbs, and the letters now used for Hebrew letters, are properly the Assyrian, which in their captivity they compelled them to use, instead of their own ancient letters, which only the Samaritan retaineth. The same Incantations were by them also used in curing diseases, as I remember there is a famous one in Trallian for the cure of the Gout, and Pausanias in his description of the rites of the Pyraetheia (mentioned by Strabo l. 15.) saith that in Lydia the Magician having laid wood on the altar, first puts a Mitre on his head, then 〈 in non-Latin alphabet 〉 , calls upon some kind of God in a barbarous form, not understood by the Grecians, 〈 in non-Latin alphabet 〉 he reads his charm out of a book (we might render it literally, out of the Bible ) 〈 in non-Latin alphabet 〉 (as in the story of Elias ) and presently the wood is set on fire, Eliac. 〈 in non-Latin alphabet 〉 . Such forms as these 'tis not improbable that God was sometimes pleased to prosper, when he was particularly called on, as the one true God, as he had revealed himself to his own people, and not as one of the false Gentile gods, and when 'twas thus, 'twas sure the power of the true God, and not any virtue in the words, that did it. This Christ uses as an argument ad homines, that they who themselves professed to cast out Devils by the God of Abraham, had no reason to say Christ did it by the Prince of Devils.
[ h] V. 32. Speaketh a word ] It is ordinary in the Hebrew dialect for speaking to signify doing, and word to signify thing, and so here to blaspheme or to speak a word against the son of man, and again against the Holy Ghost, is to oppose and resist them. Now the phrase Son of man, here belongs unto Christ, as he appeared in the weakness of human state, the son of Mary, considered without any such light shining in him, to convince all men that he was the Messias, viz. Christ abstracted from the great power of his doctrine and miracles, which when they did appear, convinced the Auditors to an acknowledgment, that never man spake as he spake, and the beholders here, v. 23. and elsewhere, that sure he was the Messias. This power (of his doctrine and here particularly) of his miracles, is in the parallel place Luc. 11. 20. called the finger of God (which what it signifies is clear by Exod. 8. 19. when that is said to be truly the finger of God, that is, a work of God's own power, which the Magicians by their sorcery were not able to do) and here v. 28. the spirit of God: which two phrases finger of God, and spirit of God, appear by these two parallel places compared, to be all one and consequently To oppose, or to speak against the 〈 in non-Latin alphabet 〉 the holy spirit, or the 〈 in non-Latin alphabet 〉 Spirit of God, is in this place to oppose the power, and convincing light of these miracles of his, which manifested him to act by the power of God, & so were the Testimonies of God himself, that Christ was, what he affirmed himself to be, the Messias promised. And that shows the ground of difference betwixt these two sins, speaking against the Son of man, and speaking against the Holy Ghost; the first was the not believing him to be the Messias, when, though he affirmed himself to be so, yet there was not that convincing light, and manifestation of his being so, but the second was resisting this light thus brightly shining in him, acknowledging the miracles which he did, Joh. 11. 48. but rather then they would acknowledge them to be done by God (because if they did that, they must receive him as the Messias, which they would not do, because he was not such an one, as they had fancied, and desired he should be, a temporal deliverer) affirming them to be done by the Devil v. 24. which being their only possible evasion, (and that here confuted by Christ by three arguments, the first v. 26. the second v. 27, 28. and the third v. 29, and 30.) he now tells them, that this, if they continue in it, must needs be a willful blindness, and so not capable of that excuse of ignorance or blind zeal, of which the former sin was capable.
[ i] Ib. It shall be forgiven him ] The difference of these two sins being set down, (note h.) it follows now that the former of these was a sin, for which under the Law of the Jews there was place for sacrifice, and and so for forgiveness (upon a general confession of all unknown sins, and asking pardon for them of God) It did not incur that sanction of Death, or Excision from the people, and proportionably (in the Christistian anagogy) it was in the number, or of the nature of those sins, by which the sinner, if before living spiritually, doth not ipso facto become spiritually dead, nor incur present obligation to death eternal, but by Christ's sacrifice is preserved from it; and if before he were spiritually dead, yet is not this such, as is to him imputed, so as to fill up the measure of his iniquities, and bring utter desertion upon him, but (as a sin 〈 in non-Latin alphabet 〉 or unaffected ignorance, Num. 15. 28.) is accordingly pardonable by a general repentance (such was that of Nathaniel Joh. 1. 4. 5. Can any good come out of Nazareth? which was speaking a word against the son of man, and yet easily pardonable.
[ k] Ib. It shall not be forgiven ] As that former kind of sin was capable of mercy, so this second was of a far higher nature, none of those 〈 in non-Latin alphabet 〉 Ignorances, for which only sacrifices were appointed under the law, Heb. 9. 7. Num 15. 18. but parallel to those, for which there was no Sacrifice accepted (see Heb. 10.) but just vengeance and punishment under the Law, to which death without mercy was to be expected on the impenitent opposers, the 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 adversaries and despisers, Heb. 10. 27, 28. Those that sin thus, are the soul that doth ought presumptuously, or with a high hand, Num. 15. 30. (a hand lifted up, saith the Hebrew, a hand against God's finger, Lu. 11. 20. or against the holy Spirit here) and so that reproaches the Lord there, as the spirit, Heb. 10. 27. (which is just the 〈 in non-Latin alphabet 〉 or blaspheming the spirit here, and so the Hebrew 〈 in non-Latin alphabet 〉 reproach there is rendered blasphemy by the Greek 2 Kin. 19. 22.) and so must be cut off from the people; And proportionably now under the Gospel such a sin as this shall not be forgiven: the offender thereby, if he were before spiritually living, certainly dies spiritually, and so is cut off from God's true Israel (and by the Apostles and the Churches discipline is to be cut off from the congregation by censures) the sacrifice of Christ's death, typified by the legal sacrifices, doth not obtain, that such sinners should not fall into present spiritual death, and present obligation to eternal death, nor doth the spirit of meekness, but the rod of Excommunication belong to such. Or if the offender were not before spiritually living, this adds unto his dead works, and so brings on him a new obligation to eternal death; Though the sacrifice of Christ's death, if they repent of such sin particularly, and actually, (God giving them space of life to do so) may and certainly doth raise them up from this spiritual death, and obligation to eternal, by Justification. But without such particular special repentance from their sin particularly retracted, they shall continue in death spiritual here, till they fall into eternal hereafter, which is now by Christ most clearly revealed against all willful sin centinued in impenitently, though it were not before so clearly revealed under the Law. The issue of this whole matter, as far as concerned the Pharisees there, was this, that unless their sin were particularly retracted by repentance, and Christ received, and acknowledged upon these miracles of his, or afterwards by the conviction, which the Holy Ghost should work upon the crucifiers, they can never have pardon or remission, not that they that were here guilty, should never after repent, or upon repentance be accepted; This is not said here or in any other place, but rather the contrary is everywhere affirmed in the Scripture, which offereth Repentance to all (and that so really, that by the grace of Christ, and the Holy Ghost assisting his word they may receive it) and promiseth pardon to all, be they never so great sinners, so they do amend their lives sincerely, and lay hold on God's mercy in Christ; and this is particularly applied to those Pharisees, by force of Christ's prayer for his crucifiers (which was certainly heard) Father forgive them, that is, deny them not the means of forgiveness, (the power of Repenting) and forgiveness if they shall repent; And accordingly the Apostles after teach that God had exalted Christ to his right hand to give repentance unto Israel, Act. 5. 31. that is to all Israel, Act. 2. 36, and 38. and particularly those crucifying rulers, Act. 3. 17. whose ignorance is there, as on the cross by Christ, urged to make their case the more hopeful, not that it was not notoriously vincible and criminous, but that they had not yet received all those means, and methods of the Holy Ghost for their conversion, the greatest of all being yet behind, the raising up Christ from the dead, to be such a sign to move them, as Jonas was, whereupon v. 38. &c. he tells them, that that only sign more they should have (though they were a malicious and adulterous generation ) and when that was witness'd by the descent of the Holy Ghost upon the Apostles, and the preaching, and miracles wrought by that descent, then they that come not in to Christ, shall never be forgiven, nor be capable of any farther means of working Repentance in them, this being indeed the last that should ever be allowed them.
[ l] Ib In this world &c. ] This phrase seems to refer to a persuasion of the Jews that some sins which could not be forgiven upon their sacrifices (whether their daily sacrifices, or that on the great day of Expiation) and so are irremissible 〈 in non-Latin alphabet 〉 , in this age, might yet be remitted, and pardoned 〈 in non-Latin alphabet 〉 , in that to come, which sometimes signifies among them the age of the Messias.▪ sometimes the state after death, (see note on Lu. 1. 0.) But of this sin unrepented of, saith Christ, there is no place for any such hope; That opinion of yours, that every Jew hath his part in the age to come, as that notes the age of the Messias (there being now no farther Messias to be looked for by you) shall stand you in no stead, if you stand out impenitently against all this light and manifestation of divine power, now evidently testifying, that I am the Messias. And for the state after death, when that comes and your sentence is once past, there will be small hope of relief, or release for you.
[ m] V. 36. Idle word. ] The word 〈 in non-Latin alphabet 〉 may bear proportion in sense to the Hebrew 〈 in non-Latin alphabet 〉 , which signifies vain▪ indeed, but frequently false, because that which is false wants the solidity and substance of Truth. So 〈 in non-Latin alphabet 〉 , vanity and lies, Prov. 30. 8. Or as the Greek 〈 in non-Latin alphabet 〉 is derived, quasi 〈 in non-Latin alphabet 〉 , when the words are without deeds agreeing to them. Thus 〈 in non-Latin alphabet 〉 vain speech, Eph. 5. 6. is, not unprofitable, but false speaking, such as with which they are advised, that they be not deceived. But 'tis farther observable from the Scripture style, mentioned Note e. (which uses to signify more then the words literally import) that the word 〈 in non-Latin alphabet 〉 unfruitful Eph. 5. 11. and 〈 in non-Latin alphabet 〉 vain do signify not only the negation of, but contrariety to all profit, that is, the greatest wickedness. and so may 〈 in non-Latin alphabet 〉 here. The advice of Pythagoras, 〈 in non-Latin alphabet 〉 , Let it be more desirable to thee, or choose rather to cast a stone at an adventure, then an idle speech, where it is evident that 〈 in non-Latin alphabet 〉 is at least a rash speech, and such, as from which a man himself, or others may as probably receive some considerable hurt, as from a stone rashly cast we have reason to expect. And accordingly in this place R. Stevens mentions another reading, 〈 in non-Latin alphabet 〉 , instead of 〈 in non-Latin alphabet 〉 , every wicked word. Thus will the 〈 in non-Latin alphabet 〉 be the same with 〈 in non-Latin alphabet 〉 evil things v. 35. and thus it may refer to the notion of 〈 in non-Latin alphabet 〉 used for reproach and contumely, c. 5. 11. for such was that against Christ v. 24. that great contumely and falsity of his casting out Devils by the Prince of Devils That it is some grand crime, not every word which tends not to some special end of Christian edification, appears by the next verse, where they are affirmed to be such, as for which under Christ men are sure to be condemned, and not by evil works or actions only.
[ n] V. 44. Three days &c.] That Christ was not in the earth three nights, it is clear, and therefore the way of interpreting this place must be taken from a figure, which expresses one whole thing by two parts of it. Thus the heaven and the earth in S. Peter 2 Pet. 3, 7. (see Note e.) signify the world; And the natural day, consisting of night and day, and beginning among the Hebrews at Evening, is here meant by this phrase night and day, and so Christ is said to be three days and three nights in the earth, though the first natural day he was not in the grave any part of the night, but the latter part of the Friday, all Saturday, and so much of Sunday as until the Sun approached their Horizon. The reckoning of Daies by the Jews was by the 〈 in non-Latin alphabet 〉 evening and morning, which made up the natural day, so among the Athenians also, see A. Gellius l. 3. c. 2. And as it is practiced in the business of Circumcision, which was precisely observed the eighth day, if the child were born in one day, though but half an hour before the end of it, that is, before the beginning or evening of the next, that half hour was counted for one of the eight days (because, say they, legal days are not accounted from time to time, or from hour to hour) so is it here, that part of Friday wherein he was buried, was the first day of this number. Thus when Lu. 9. 28. 'tis said, about eight days after, Mat. 17. 1. and Mar. 9. 2. 'tis after six days, that is, after six days complete, the first and the last being not complete, and so though numbered by one, yet omitted by two Evangelists, and accordingly the space of these very three days, of Christ's lying in the grave until his resurrection, are, when 'tis prophetically mentioned by Hosea, c. 6. 2. said to be after two days: So a lustrum and an Olympiad, though they contain but four complete years are yet said to be five years, after the manner of our accounting a tertian, and a quartan Ague. See Nebrissensis quinquag. c. 25. and Is. Casaubon against Baron. p. 16.
Annotations on Chap. XII.
[ a] V. 8. Son of man ] That by the phrase the son of man in this place is not meant Man in common, (as some very learned men have thought) but peculiarly Christ, is more then probable, not only by these words a greater then the Temple is here (assuming a greater liberty for his Disciples from his presence, and the necessity of their service to him, then belonged to other ordinary Jews in all cases, or then the Temple could give any servants of the Temple) but also by the use of this phrase of son of man for Christ in Daniel, c. 7. 13. and in every other of the 88 repetitions of it in the New Testament. And although by the words, as they are in S. Mark, c. 2. 27. the contrary seemeth not improbable, where the ground of Christ's affirming that the Son of man is Lord of the Sabbath, is because the Sabbath is made for man, as if the Sabbaths being made for man did conclude him Lord of it, and consequently that he was Lord, for whom it was made, that is, Man in common, and not Christ; yet to this the answer is ready, that the case of which Christ there and here speaks, being for the necessary use, and good of man, plucking and eating for necessity, and preservation of life, That may be very fitly refer'd to by Christ, when he saith The Sabbath is made for man so that the phrase for man shall signify for the good of man, & import that the Sabbath being designed for the good of man, could not reasonably be conceived to oblige him to anything so contrary to that, as is starving, or debilitating of nature (so as to render him unable to discharge the duty of the calling.) And from thence that former conclusion of man's being Lord of the Sabbath will not follow, because man is not Lord, or free disposer of all those things that are for his good, (for even all the moral precepts of God also are for man's good, and the King is said to be for thy good; yet is not he subjected to thee, as to a Lord, no more then the moral law can be dispensed with by thee) The only proper conclusion from this notion of the Sabbaths being made for man will be this that he that made a positive law, did not oblige to the observance of it in such cases which are for the good of man, as works of mercy (which being part of the moral eternal Law, he prefers before the performance of these positive Laws, which respect his own service v. 7.) and so that the Law of the Sabbath at the very making of it was not designed to have force in it to bind men to strict rest in some cases, as those v. 5. of the necessary services of the Temple (and what is done here was for the service of Christ, who is greater then the Temple ) And so still Christ, that son of man, who comes to do good in the world, is in any reason so Lord of the Sabbath, as that he may use it, which way he will, for the use and good of man, and thus God did always appoint it to be used so as the Rest might be broken, when any Moral good required it. And so likewise the strict abstaining from eating till the sixth hour, or till their solemn service was performed, which is said to have been observed among the Jews upon their Sabbaths, at least their great days, and that custom refer'd to by S. Peter, Act. 2. 16. when, it being the day of Pentecost, as this also was (see note on Lu. 6. a.) he proves that they were not drunk, as they were accused, because it was yet but the third not the sixth hour of the day, before which they knew they did not use to eat or drink; And this seems to be the quarrel that the Jews had here to the Disciples, that, on the Sabbath day, they eat before the time, not that the rest was broken by rubbing the ears of corn. Of this therefore saith Christ, that were it never so much a part of the law, or custom of the Sabbath, yet in case of necessity, which implied charity, it was not of force; And thus the Jews, to whom Christ spake, understood his speech, as appears by the question that next follows v. 10. whether 'twere lawful to heal on the Sabbath day, that is, whether in this case (of curing) God had permitted working, or doing anything on the Sabbath, which Christ answers distinctly, that the life or safety of one sheep (according to their own doctrines) much more of a man, is to be prefer'd before the observation of the Sabbath. One other sense is affixed to these words, as if by this phrase of the Son of man's being Lord of the Sabbath, Christ's power of abolishing the Sabbath were here asserted by him. But to this I conceive, this place doth not belong. For although there is little reason to doubt of Christ's having this power, yet if Christ had spoken upon that head, of his power to abolish the Sabbath, then 1. he would not have defended his action by that which was already (while that law was in force) continually practiced among them which of you having &c. And 2. if he had once asserted the abolition of the Sabbath, the Pharisees would have needed no other lesser argument, nor consequently have asked that other question, to get matter of accusation against him v. 10. To which again Christ's answer is the same, as to the former: For to both his only answer is that God prefers acts of Charity before the outward strictness of Sabbatick rest. To that belongs his saying Joh. 5. 17. that his Father worketh till now, and he worketh, that is, that God the Father at the creating of the world did not so rest on the seventh or Sabbath day, but that he worketh ever since in the acts of conservation and providence, as he did then in creating on the six days, and accordingly in imitation of him, v. 19. Christ may fitly do the like, do cures, that is preserve, &c. As for any distinct text in the Gospels for Christ's abrogating the Judaical Sabbath, there is no more reason to expect it, then the like for Sacrifices, or Circumcision, or the Judaical Priesthoood, the substance being come, and the Temple, and that people destroyed, the ceremonies or shadows, Col. 2. 16, 17. as far as they were such, ceased of their own accord, and no farther are they now abroga • ed, having never been obligatory to any, but that people.
[ b] V. 18. Chosen ] 〈 in non-Latin alphabet 〉 signifies so to prefer before all others, as to choose, or assume to any office, 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , I take to myself, in Phavorinus; but in Isaiah, whence this verse is cited, 'tis 〈 in non-Latin alphabet 〉 to sustain, which seems rather to belong to it, that of chosen being after mentioned there, and rendered 〈 in non-Latin alphabet 〉 beloved here.
[ c] Ib. Judgment ] The word 〈 in non-Latin alphabet 〉 in this place seems to signify the whole Gospel, the true religion, the true way of worshipping & obeying God, the whole will of God under the Gospel, and either is to be rendered Truth out of the Hebrew 〈 in non-Latin alphabet 〉 , Is. 42. 1. (whence these verses are taken) which Prov. 8. 20 is rendered 〈 in non-Latin alphabet 〉 truth, and signifies so, when tis rendered 〈 in non-Latin alphabet 〉 , judgment Jer. 5. 4. Psal. 37. 6. and Job. 3. and 〈 in non-Latin alphabet 〉 , Isai. 32. 26.) and oftentimes 〈 in non-Latin alphabet 〉 righteousness, which is all one with 〈 in non-Latin alphabet 〉 truth: and so in Hesychius 〈 in non-Latin alphabet 〉 (not, as 'tis false printed, 〈 in non-Latin alphabet 〉 ) judgment signifies truth: or else being rendered judgment, it is to be taken in the same sense as if 'twere rendered truth, as indeed 〈 in non-Latin alphabet 〉 judgment is the title of the prime Christian virtue, Righteousness, or equity in judging, Mat. 23. 23. And either way it here signifies the Gospel, and so v. 20. also.
[ d] V. 20. A bruised reed ] The reed is the weak, infirm man, the bruising of that reed, is his falling into sin, and the flax on fire that is burning in the illychnium, or lamp (see Isa. 43. 17. Jud. 15. 14. 16. 9.) is the man again, the smoking flax, ( 〈 in non-Latin alphabet 〉 ) is when the flame is out, or burns darkly for want of oil, and yet there remains some fire in the flax, and that smoakes, or shines dimmely, instead of flaming; and answerable to that is the man, in whom Grace is decayed, but yet not desperately or irrecoverably gone out, some sparks of good being still left in him: and this person, in this estate, Christ is so far from destroying, or triumphing over, that he doth most tenderly cherish and labor to restore such an one in the spirit of meekness, to a firm habit of Christian practice again. This is Christ's practice at his coming into the world, as designing to plant (not the unsinning, legal, perfect, but) the sincere, Evangelical righteousness through the world, which is the meaning of the phrase that follows until he bring forth (or, send forth ) judgment into victory; the Hebrew Is. 42. 3. is he shall bring forth, and the word until is taken out of v. 4. where the same sense is repeated again, & judgment again signifies the Gospel, that is, Christian, Evangelical righteousness (see Note c.) and though 〈 in non-Latin alphabet 〉 in the Old Testament signifies forever, Lam. 5. 20. 2 Sam. 2. 26. Job. 36. 7. Jer. 5. 3. Am. 1. 11. yet that is, when it renders 〈 in non-Latin alphabet 〉 which signifies both to victory, and to eternity, but here (seeming to be the Epitome or breviate of the following words, v. 4. he shall not fail nor be discouraged, it most probably signifies victoriously, and notes that the Gospel shall be so set up over the world, that he shall not fail, or be discouraged, that is, either 1. the bruised reed shall not fail, or be broken worse then it is, nor the flax be discouraged or quenched; or else 2 dly , the Messias shall not fail &c. till he have set judgment on the earth, that is, till he have set up the profession of the Gospel in the world, among the Heathen, if the Jews will not receive it. By this rendering of it 'twill appear what is the meaning of 〈 in non-Latin alphabet 〉 in the Hebrew of Isaiah, and 〈 in non-Latin alphabet 〉 (for 〈 in non-Latin alphabet 〉 ) in the Septuagint; sure, that 〈 in non-Latin alphabet 〉 , judgment in truth should be set for true judgment, and rendered so, he shall bring forth true judgment, and and so 'twill remain, that 〈 in non-Latin alphabet 〉 shall be the sum of the following words, v. 4. he shall not fail nor be discouraged, till he have set judgment on the Earth, and so the consequents both in Isaiah and here will be the same, There, and the Is • les shall wait for his law; here, and in his name shall the Gentiles trust.
[ e] Ib. Not break ] It is the custom of all writers, very frequent in the sacred dialect, to use phrases whereby they understand much more then they do express. an example of it we have in this verse out of the Prophet, where Christ's not breaking the bruised reed signifies his great mercy, and kindness in repairing and restoring and curing the bruised weakling, and so his not quenching the smoking flax, is his enlivening, quickening, enflaming that fire or spark of grace or goodness, which was almost quenched. So 〈 in non-Latin alphabet 〉 idle word v. 36. is much more then idle, vain, even blasphemous speeches. So Eph. 5. 11. where the Gentile foul abominations taken up by the Gnostics, are called 〈 in non-Latin alphabet 〉 , unprofitable works of darkness, meaning surely not that they brought in no profit or advantage, but the greatest danger, and mischief in the world. So 〈 in non-Latin alphabet 〉 is a wicked and not only an unprofitable servant. So in Philoxenus 's Glossary, Nequam 〈 in non-Latin alphabet 〉 , and Nequitia 〈 in non-Latin alphabet 〉 , and so in Cyrils Greek Glossary: So in Hesiod, 〈 in non-Latin alphabet 〉 an unprofitable man is he that neither understands himself nor heeds others, the most senseless, reckless person: Of the same nature is illaudatus, unpraised, in Latin, of which see A. Gellius l. 2. c. 6. where he proves that word to signify omnium pessimum ac deterrimum, the worst and basest of all. And so l. 7. c. 11. he makes 〈 in non-Latin alphabet 〉 riotous, intemperate, unprofitable, useless, ill-mannerd, detestable, to be all one, the interpretation of the Latin Nequam, a wicked man, but literally good for nothing. So 〈 in non-Latin alphabet 〉 which properly signifies without law, and 〈 in non-Latin alphabet 〉 , a breach, or commission, against the law, is oft set to signify the highest degree of obdurate profane sinning, 2 Thess. 2. 8. being there spoken of Simon Magus the most blasphemous apostate. So though 〈 in non-Latin alphabet 〉 literally signifies to transgress and may belong to the least sin, as being a variation from the strict rule of the Law, yet 〈 in non-Latin alphabet 〉 , he that transgresses 2 Jo. 9. and so 〈 in non-Latin alphabet 〉 transgressor (since the solemn title of Julian ) signifies an Apostate. So 2 Tim. 3. 3. 〈 in non-Latin alphabet 〉 , those which do not love the good is set to express the most virulent haters of the orthodox pious Christians. So 1 Cor 13. 6. where 'tis set down as the character of the charitable man, 〈 in non-Latin alphabet 〉 , he rejoiceth not in iniquity, the meaning is, he is very much troubled, and sorrowful, so v. 5. 〈 in non-Latin alphabet 〉 , the charitable man is not puffed up signifies much more then so, that he, is extremely humble. So in the third commandment of the Decalogue, where 'tis said of the perjured person, that the Lord will not hold him guiltless, that sure signifies, that God will look on him, and deal with him as a most guilty punishable person. And so 1 Pet. 1. 18. 〈 in non-Latin alphabet 〉 vain conversation, is most vicious, and enormously ill, and Rom. 1. 16. 〈 in non-Latin alphabet 〉 I am not ashamed, is, I rejoice and glory in the Gospel of Christ. And Rom. 8. 8. They that are in the flesh, (that is, those that follow their carnal appetites, in despite of the Law, cannot please God, that is, are very far from pleasing, being in professed enmity to him v. 7. must needs be hated and opposed by him. And v. 12. We are debtors not to the flesh to live after the flesh that is, we are far from all obligation to go on any farther in any carnal course, 'tis more then time to give over that, as 1. Pet. 4. 3. the time past of our lives may suffice us to have wrought the will of the Gentiles, that is, 'tis abundantly sufficient, much more then enough, to have spent so vilely. So Rom. 13. 10. where it is only said of Charity that 〈 in non-Latin alphabet 〉 , it worketh no evil to the neighbor, the meaning certainly is, that 'tis so far from doing so, that it worketh all the good it can, or otherwise it would not thence be concluded, that it were 〈 in non-Latin alphabet 〉 the filling up, and improving, of the law.
[ f] V. 24. Beelzebub ] Beelzebub in Hebrew 〈 in non-Latin alphabet 〉 , is rendered by the Greek of the Old Testament 〈 in non-Latin alphabet 〉 , the prince of the fly or flies, the god of Ekron 2 Kin. 1. 2. and v. 6. being indeed an Idol, that the inhabitants of that city in Palestine worshipped, and conceived to have power over all hurtful flies, and to drive them out of their region. That this was the heathen Jupiter is not improbable, the title of 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 being bestowed on him by the Heathens that is, he that caught, or, drove away flies. This Idol in Pliny is called Achor Deus from Accaron or Ekron the name of that city, and, as he saith, the Cyrenaeans, when any plague of flies comes on them, sacrifice and pray to him, and on that they die presently. This is here called Prince of Devils, that is, one that hath power over them (as 'twas, it seems, believed) able to throw them out of those that were possessed with them, (whole legions together) like swarms of flies, which, with their Prince or chieftain, fly about in the upper and middle region of the air; This gives the reason of their speech here, why they conceived Christ to cast out Devils by Beelzebub, because Beelzebub they thought to have that power, and therefore to have the name of Ruler, or Prince of Devils, and Christ visibly casting them out, they thought he operated by this power.
[ g] V. 27. Your children ] Your children here signify either your Disciples, that is, spiritual children, or your country-men, that is, children of your nation naturally, and so he means the Jews, who did pretend at least to exorcise and cast out Devils, in the name of the God of Abraham, the God of Isaac, the God of Jacob, which was their ordinary form of Exorcisme; and which, it seems, the sons of Scheva were willing to change into the name of the Lord Jesus, in imitation of the Apostles Act. 19. 13. So in Justinus against Trypho the Jew, If, saith he, you invoke the name of any of your Kings, or just men, or Prophets or Patriarchs, the Devil will not obey you, but if you call upon the God of Abraham &c. and so exorcise, 〈 in non-Latin alphabet 〉 , perhaps he will obey; So saith Irenaeus, By the invoking of the most high, and almighty, even before the coming of Christ, men were delivered from the wicked Spirits, and à Daemoniis universis, from all kinds of Devils; And so Tertull. contra Marcion. expounds this passage in S. Luke that Christ affirms himself to cast out Devils by the same power, by which their children did, in virtute scilicet creatoris, by virtue of the Creator. That there was this custom among the Jews (and so long continued) of charming and incantations, may farther appear by the latter remainders, (being, as appears by the Christians recouncing them, abuses of the true) which we find in the forms of renouncing Judaism, in the Liturgies of the Greek Church; where, after the mention of the several feasts and Sabbaths, is added 〈 in non-Latin alphabet 〉 (not as 'tis read by Goar out of Allatius his Manuscript, and that of Cryptoferrara, 〈 in non-Latin alphabet 〉 by him rendered observationibus, but without question) 〈 in non-Latin alphabet 〉 , I renounce all charms and incantations and defensatives, &c. The Phylacteries there renounced being not those (mentioned in this Gospel c. 23. 5.) worn about them as remembrances of a part of the Divine law, but such Antidotes as we now speak of, which they carried about them, to defend themselves from Witchcraft, and Fascinations, whether they were some written Characters, or the names of God, as the God of Abraham, the Lord of Sabbath, &c. From the Jews the Egyptians borrowed their magical practices, saith Orig. cont. Cels. l. 1. and l. 4. 〈 in non-Latin alphabet 〉 , &c. The names of Abraham &c. join'd with the name of God is not only of force in the Jews prayers, and exorcisms, but almost all others that dealt in conjurations use them: and from thence the Ignorant sort came to take Abraham for the name of a God, saith S. Chrysostom, because of the form 〈 in non-Latin alphabet 〉 , by them thus easily mistaken. So in like manner the words Zebaoth and Adonai were ordinary among them, saith Origen l. 4. and Iamblichus calls these Assyria nomina, that is, Hebrew names, as when Themistius saith the saying of, The Kings heart is in the hands of God, is taken out of the Assyrian books, he clearly means the Hebrew, the Book of the Proverbs, and the letters now used for Hebrew letters, are properly the Assyrian, which in their captivity they compelled them to use, instead of their own ancient letters, which only the Samaritan retaineth. The same Incantations were by them also used in curing diseases, as I remember there is a famous one in Trallian for the cure of the Gout, and Pausanias in his description of the rites of the Pyraetheia (mentioned by Strabo l. 15.) saith that in Lydia the Magician having laid wood on the altar, first puts a Mitre on his head, then 〈 in non-Latin alphabet 〉 , calls upon some kind of God in a barbarous form, not understood by the Grecians, 〈 in non-Latin alphabet 〉 he reads his charm out of a book (we might render it literally, out of the Bible ) 〈 in non-Latin alphabet 〉 (as in the story of Elias ) and presently the wood is set on fire, Eliac. 〈 in non-Latin alphabet 〉 . Such forms as these 'tis not improbable that God was sometimes pleased to prosper, when he was particularly called on, as the one true God, as he had revealed himself to his own people, and not as one of the false Gentile gods, and when 'twas thus, 'twas sure the power of the true God, and not any virtue in the words, that did it. This Christ uses as an argument ad homines, that they who themselves professed to cast out Devils by the God of Abraham, had no reason to say Christ did it by the Prince of Devils.
[ h] V. 32. Speaketh a word ] It is ordinary in the Hebrew dialect for speaking to signify doing, and word to signify thing, and so here to blaspheme or to speak a word against the son of man, and again against the Holy Ghost, is to oppose and resist them. Now the phrase Son of man, here belongs unto Christ, as he appeared in the weakness of human state, the son of Mary, considered without any such light shining in him, to convince all men that he was the Messias, viz. Christ abstracted from the great power of his doctrine and miracles, which when they did appear, convinced the Auditors to an acknowledgment, that never man spake as he spake, and the beholders here, v. 23. and elsewhere, that sure he was the Messias. This power (of his doctrine and here particularly) of his miracles, is in the parallel place Luc. 11. 20. called the finger of God (which what it signifies is clear by Exod. 8. 19. when that is said to be truly the finger of God, that is, a work of God's own power, which the Magicians by their sorcery were not able to do) and here v. 28. the spirit of God: which two phrases finger of God, and spirit of God, appear by these two parallel places compared, to be all one and consequently To oppose, or to speak against the 〈 in non-Latin alphabet 〉 the holy spirit, or the 〈 in non-Latin alphabet 〉 Spirit of God, is in this place to oppose the power, and convincing light of these miracles of his, which manifested him to act by the power of God, & so were the Testimonies of God himself, that Christ was, what he affirmed himself to be, the Messias promised. And that shows the ground of difference betwixt these two sins, speaking against the Son of man, and speaking against the Holy Ghost; the first was the not believing him to be the Messias, when, though he affirmed himself to be so, yet there was not that convincing light, and manifestation of his being so, but the second was resisting this light thus brightly shining in him, acknowledging the miracles which he did, Joh. 11. 48. but rather then they would acknowledge them to be done by God (because if they did that, they must receive him as the Messias, which they would not do, because he was not such an one, as they had fancied, and desired he should be, a temporal deliverer) affirming them to be done by the Devil v. 24. which being their only possible evasion, (and that here confuted by Christ by three arguments, the first v. 26. the second v. 27, 28. and the third v. 29, and 30.) he now tells them, that this, if they continue in it, must needs be a willful blindness, and so not capable of that excuse of ignorance or blind zeal, of which the former sin was capable.
[ i] Ib. It shall be forgiven him ] The difference of these two sins being set down, (note h.) it follows now that the former of these was a sin, for which under the Law of the Jews there was place for sacrifice, and and so for forgiveness (upon a general confession of all unknown sins, and asking pardon for them of God) It did not incur that sanction of Death, or Excision from the people, and proportionably (in the Christistian anagogy) it was in the number, or of the nature of those sins, by which the sinner, if before living spiritually, doth not ipso facto become spiritually dead, nor incur present obligation to death eternal, but by Christ's sacrifice is preserved from it; and if before he were spiritually dead, yet is not this such, as is to him imputed, so as to fill up the measure of his iniquities, and bring utter desertion upon him, but (as a sin 〈 in non-Latin alphabet 〉 or unaffected ignorance, Num. 15. 28.) is accordingly pardonable by a general repentance (such was that of Nathaniel Joh. 1. 4. 5. Can any good come out of Nazareth? which was speaking a word against the son of man, and yet easily pardonable.
[ k] Ib. It shall not be forgiven ] As that former kind of sin was capable of mercy, so this second was of a far higher nature, none of those 〈 in non-Latin alphabet 〉 Ignorances, for which only sacrifices were appointed under the law, Heb. 9. 7. Num 15. 18. but parallel to those, for which there was no Sacrifice accepted (see Heb. 10.) but just vengeance and punishment under the Law, to which death without mercy was to be expected on the impenitent opposers, the 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 adversaries and despisers, Heb. 10. 27, 28. Those that sin thus, are the soul that doth ought presumptuously, or with a high hand, Num. 15. 30. (a hand lifted up, saith the Hebrew, a hand against God's finger, Lu. 11. 20. or against the holy Spirit here) and so that reproaches the Lord there, as the spirit, Heb. 10. 27. (which is just the 〈 in non-Latin alphabet 〉 or blaspheming the spirit here, and so the Hebrew 〈 in non-Latin alphabet 〉 reproach there is rendered blasphemy by the Greek 2 Kin. 19. 22.) and so must be cut off from the people; And proportionably now under the Gospel such a sin as this shall not be forgiven: the offender thereby, if he were before spiritually living, certainly dies spiritually, and so is cut off from God's true Israel (and by the Apostles and the Churches discipline is to be cut off from the congregation by censures) the sacrifice of Christ's death, typified by the legal sacrifices, doth not obtain, that such sinners should not fall into present spiritual death, and present obligation to eternal death, nor doth the spirit of meekness, but the rod of Excommunication belong to such. Or if the offender were not before spiritually living, this adds unto his dead works, and so brings on him a new obligation to eternal death; Though the sacrifice of Christ's death, if they repent of such sin particularly, and actually, (God giving them space of life to do so) may and certainly doth raise them up from this spiritual death, and obligation to eternal, by Justification. But without such particular special repentance from their sin particularly retracted, they shall continue in death spiritual here, till they fall into eternal hereafter, which is now by Christ most clearly revealed against all willful sin centinued in impenitently, though it were not before so clearly revealed under the Law. The issue of this whole matter, as far as concerned the Pharisees there, was this, that unless their sin were particularly retracted by repentance, and Christ received, and acknowledged upon these miracles of his, or afterwards by the conviction, which the Holy Ghost should work upon the crucifiers, they can never have pardon or remission, not that they that were here guilty, should never after repent, or upon repentance be accepted; This is not said here or in any other place, but rather the contrary is everywhere affirmed in the Scripture, which offereth Repentance to all (and that so really, that by the grace of Christ, and the Holy Ghost assisting his word they may receive it) and promiseth pardon to all, be they never so great sinners, so they do amend their lives sincerely, and lay hold on God's mercy in Christ; and this is particularly applied to those Pharisees, by force of Christ's prayer for his crucifiers (which was certainly heard) Father forgive them, that is, deny them not the means of forgiveness, (the power of Repenting) and forgiveness if they shall repent; And accordingly the Apostles after teach that God had exalted Christ to his right hand to give repentance unto Israel, Act. 5. 31. that is to all Israel, Act. 2. 36, and 38. and particularly those crucifying rulers, Act. 3. 17. whose ignorance is there, as on the cross by Christ, urged to make their case the more hopeful, not that it was not notoriously vincible and criminous, but that they had not yet received all those means, and methods of the Holy Ghost for their conversion, the greatest of all being yet behind, the raising up Christ from the dead, to be such a sign to move them, as Jonas was, whereupon v. 38. &c. he tells them, that that only sign more they should have (though they were a malicious and adulterous generation ) and when that was witness'd by the descent of the Holy Ghost upon the Apostles, and the preaching, and miracles wrought by that descent, then they that come not in to Christ, shall never be forgiven, nor be capable of any farther means of working Repentance in them, this being indeed the last that should ever be allowed them.
[ l] Ib In this world &c. ] This phrase seems to refer to a persuasion of the Jews that some sins which could not be forgiven upon their sacrifices (whether their daily sacrifices, or that on the great day of Expiation) and so are irremissible 〈 in non-Latin alphabet 〉 , in this age, might yet be remitted, and pardoned 〈 in non-Latin alphabet 〉 , in that to come, which sometimes signifies among them the age of the Messias.▪ sometimes the state after death, (see note on Lu. 1. 0.) But of this sin unrepented of, saith Christ, there is no place for any such hope; That opinion of yours, that every Jew hath his part in the age to come, as that notes the age of the Messias (there being now no farther Messias to be looked for by you) shall stand you in no stead, if you stand out impenitently against all this light and manifestation of divine power, now evidently testifying, that I am the Messias. And for the state after death, when that comes and your sentence is once past, there will be small hope of relief, or release for you.
[ m] V. 36. Idle word. ] The word 〈 in non-Latin alphabet 〉 may bear proportion in sense to the Hebrew 〈 in non-Latin alphabet 〉 , which signifies vain▪ indeed, but frequently false, because that which is false wants the solidity and substance of Truth. So 〈 in non-Latin alphabet 〉 , vanity and lies, Prov. 30. 8. Or as the Greek 〈 in non-Latin alphabet 〉 is derived, quasi 〈 in non-Latin alphabet 〉 , when the words are without deeds agreeing to them. Thus 〈 in non-Latin alphabet 〉 vain speech, Eph. 5. 6. is, not unprofitable, but false speaking, such as with which they are advised, that they be not deceived. But 'tis farther observable from the Scripture style, mentioned Note e. (which uses to signify more then the words literally import) that the word 〈 in non-Latin alphabet 〉 unfruitful Eph. 5. 11. and 〈 in non-Latin alphabet 〉 vain do signify not only the negation of, but contrariety to all profit, that is, the greatest wickedness. and so may 〈 in non-Latin alphabet 〉 here. The advice of Pythagoras, 〈 in non-Latin alphabet 〉 , Let it be more desirable to thee, or choose rather to cast a stone at an adventure, then an idle speech, where it is evident that 〈 in non-Latin alphabet 〉 is at least a rash speech, and such, as from which a man himself, or others may as probably receive some considerable hurt, as from a stone rashly cast we have reason to expect. And accordingly in this place R. Stevens mentions another reading, 〈 in non-Latin alphabet 〉 , instead of 〈 in non-Latin alphabet 〉 , every wicked word. Thus will the 〈 in non-Latin alphabet 〉 be the same with 〈 in non-Latin alphabet 〉 evil things v. 35. and thus it may refer to the notion of 〈 in non-Latin alphabet 〉 used for reproach and contumely, c. 5. 11. for such was that against Christ v. 24. that great contumely and falsity of his casting out Devils by the Prince of Devils That it is some grand crime, not every word which tends not to some special end of Christian edification, appears by the next verse, where they are affirmed to be such, as for which under Christ men are sure to be condemned, and not by evil works or actions only.
[ n] V. 44. Three days &c.] That Christ was not in the earth three nights, it is clear, and therefore the way of interpreting this place must be taken from a figure, which expresses one whole thing by two parts of it. Thus the heaven and the earth in S. Peter 2 Pet. 3, 7. (see Note e.) signify the world; And the natural day, consisting of night and day, and beginning among the Hebrews at Evening, is here meant by this phrase night and day, and so Christ is said to be three days and three nights in the earth, though the first natural day he was not in the grave any part of the night, but the latter part of the Friday, all Saturday, and so much of Sunday as until the Sun approached their Horizon. The reckoning of Daies by the Jews was by the 〈 in non-Latin alphabet 〉 evening and morning, which made up the natural day, so among the Athenians also, see A. Gellius l. 3. c. 2. And as it is practiced in the business of Circumcision, which was precisely observed the eighth day, if the child were born in one day, though but half an hour before the end of it, that is, before the beginning or evening of the next, that half hour was counted for one of the eight days (because, say they, legal days are not accounted from time to time, or from hour to hour) so is it here, that part of Friday wherein he was buried, was the first day of this number. Thus when Lu. 9. 28. 'tis said, about eight days after, Mat. 17. 1. and Mar. 9. 2. 'tis after six days, that is, after six days complete, the first and the last being not complete, and so though numbered by one, yet omitted by two Evangelists, and accordingly the space of these very three days, of Christ's lying in the grave until his resurrection, are, when 'tis prophetically mentioned by Hosea, c. 6. 2. said to be after two days: So a lustrum and an Olympiad, though they contain but four complete years are yet said to be five years, after the manner of our accounting a tertian, and a quartan Ague. See Nebrissensis quinquag. c. 25. and Is. Casaubon against Baron. p. 16.
CHAP. XIII.
1. THE same day went Jesus out of the house, and sat by the sea side.
2. And great multitudes were gathered together unto him, so that he [went into a ship and sat] and the whole multitude stood on the shore.
[Paraphrase] 2. was forced to go sit in a boat
3. And he spake many things unto them [in parables] saying▪ Behold a sower went forth to sow,
[Paraphrase] 3. by similitudes.
4. And when he sowed, some seeds fell by the ways side, and the fowls came and devoured them up.]
[Paraphrase] 4. And as he sowed in the field, some of his seed fell on the path, or the ground which was not prepared for sowing, but left to go on in passing through the field, and there, that which fell, was (trod on, saith Luke, and so was never able to grow, but lay till it was) devoured by the birds.
5. Some fell upon stony places, where they had not much earth, and forthwith they sprang up, because they had no deepness of earth.]
[Paraphrase] 5. sufficient mould to take root, only enough to cover them, and by that means as the manner is, they came up the sooner for having no depth of mould to take root in.
6. And [when the sun was up] they were scorched, and because they had not root, they withered away.
[Paraphrase] 6. when the time of year came for the sun to get up to more strength and heat.
7. And some fell [among thorns, and the thorns sprang up, and choked them.]
[Paraphrase] 7. in some parts of the field, where there were roots of briars not destroyed; and the briars or thorns overgrew the corn, and so choked it.
8. But other fell into good ground, and [brought forth fruit] some an [note a] hundred fold, some sixty fold, some thirty fold.
[Paraphrase] 8. those corns sprang up prosperously to the harvest, every corn yielding plentifully.
9. Who hath ears to hear, let him hear.
10. And the Disciples came and said unto him, Why speakest thou to them in parables?]
[Paraphrase] 10. And his Disciples wondered that he should speak so mystically and obscurely to the people, and therefore asked him why he did so.
11. He answered and said unto them, Because it is given to you to know the mysteries of the kingdom of heaven, but to them it is not given.]
[Paraphrase] 11. And he gave them this answer, The understanding the higher and obscurer parts of the Gospel is a privilege that belongs only unto you disciples, which are believers already, which have already received and profited, and undertaken to direct your lives according to the rules of my doctrine communicated to you, but these which have not done so, are not yet fit for revealing of secrets to them, (that which is fitter for their turn, is to be incited by the darkness of parables to inquire into the meaning of them v. 13.)
12. For whosoever [note b] hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away, even that he hath.]
[Paraphrase] 12. Whosoever hath to purpose, that is, hath made use of any degree of grace or knowledge afforded him by God, shall have more given him (as in the seed that fell on good ground) he shall have an abundant increase, as proverbially 'tis known of rich men, 'tis easy and usual for them to grow richer soon, by wise employment, and laying out of their wealth, and every man's presenting them, But whosoever is poor ordinarily grows poorer: And so shall it be in the spiritual wealth, whosoever employs what he hath, he shall increase by exercising his graces, and besides, have addition from God, but whosoever makes not use of what he hath, and so by his own fault falleth into poverty, he shall not only be denied more but shall be deprived of what he hath, the means of grace shall be taken from him, and also grace itself, (as to that measure, which is in all the children of God) upon his willful continuance in sin against conscience, And all degrees of it taken away, either when he shall have filled up the measure of his iniquities, or (in all who die before effectual repentance) at death.
13. Therefore speak I to them in parables, because they seeing, see not: and hearing, they hear not, neither do they understand.]
[Paraphrase] 13. Parables may be designed to several uses, 1. They are such things that those who desire sincerely to learn, may by industry and examination of the parables more fully discern by them, then by the plainest speech, and withal better carry it away and retain the sense of them; But secondly, They that willingly shut their eyes against the light, because their deeds are evil, they do not use to see, but understand and discern less by parables then otherwise (and yet thirdly, if they have any desire of learning left, parables will more excite and inflame a desire of understanding and enquiring after the meaning of them then anything else) and therefore do I not speak plainly to them, but in such veils as these, because what hath formerly been without parables delivered unto them, as plainly as what is before their eyes, they have not made use of.
14. And in them is fulfilled the prophecy of Isaiah, which saith, By hearing ye shall hear, and shall not understand, and seeing ye shall see, and shall not perceive.]
[Paraphrase] 14. And so what Isaiah foretold of God's dealing with an obstinate people, although it was foretold of some of your ancestors, yet hath a most eminent completion now, and is found most true of them, That they shall not receive so much profit, as otherwise they might, by what is represented or delivered to them; things shall be so enigmatically and darkly represented to them as that they (having before shut their eyes, v. 13.) shall now discern but little.
15. For this people's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed, lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.]
[Paraphrase] 15. And this is a just judgment of God's upon them, for their former obduration and obstinacy, in that they have hung down their ears (as creatures do that hearken not, whereas others hold them up) and shut their eyes against me, willfully blinded themselves; for fear, as 'twere, that they should see, or hear, or understand, and by repentance and conversion become capable of my working cures of mercy on them, which otherwise I should infallibly do, (and also, on God's part, lest such precious knowledge should be exposed to farther contempt.) See note on Mar. 4. 3.
16. But blessed are your eyes, [ for they see,] and your ears, for they hear.
[Paraphrase] 16. that by receiving what hath been already taught you, you are thus capable of these higher illuminations.
17. For everily I say unto you, that many prophets and righteous men have desired to see those things which ye see, and have not seen them: and to hear those things which ye hear, and have not heard them.]
[Paraphrase] 17. For though there have been many men employ'd by God to reveal his will to others, and many so far in God's favor, that God hath made himself known very particularly unto them, as Abraham and Moses with whom he talked face to face, yet the revelations now made to you, are infinitely beyond all those that were ever afforded men before.
18. Hear ye therefore the parable of the sower.]
[Paraphrase] 18. You disciples therefore to whom it is given to know the mysteries v. 11. (from whence to this 18. verse all was spoken as in a parenthesis) Hear ye the meaning of this parable.
19. When any one heareth the word of the kingdom, and [note c] understandeth it not, then cometh the wicked one and catcheth away that which was sown in his heart; this [note d] is he which received seed by the ways side.]
[Paraphrase] 19. When the Gospel is preached to any, and he lays not to heart, but by temprations is induced to live an unchristian life, This is it that is meant by the seed that is sown by the path-side; that is, by that part of the parable mentioned v. 4.
20. But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it.]
[Paraphrase] 20. But the sowing of seed on the stony ground denoteth him, that at the first hearing receives the Gospel with all greediness and joy, looking only on the smoother part of it.
21. Yet hath he not root in himself, but dureth for a while; for when tribulation or persecution ariseth because of the word, by and by he is offended.]
[Paraphrase] 21. But for want of an honest heart, a good soil, where it may take deep root, for want of resolution to bear whatsoever the Gospel requires of them, they last but a little while, As soon as ever Christianity is persecuted, as soon as any chargeable duty is required of them, immediately they are galled and discouraged from going any farther in the ways of piety. See note on c. 11. c.
22. He also that received seed among the thorns, is he that heareth the word, and the cares of this world, and the deceitfulness of riches choke the word, and he becometh unfruitful.]
[Paraphrase] 22. But the sowing of seed among thorns denoteth him, that heareth the Gospel, but the solicitude and care of preserving the things of this world (and of getting of riches) being in his heart, where the word is sown, suffocates it, and so renders the word in him unfruitful, makes him live never the better for being a Christian.
23. But he that received seed into the good ground, is he that heareth the word, and understandeth it, which also beareth fruit, and bringeth forth, some an hundred fold, some sixty, some thirty.]
[Paraphrase] 23. But the sowing the seed in good ground denoteth him, that by hearing and understanding, and laying to heart the precepts of Christ, expresses the effects of it by bringing forth abundance of Christian practice all the life after, some in a greater measure then others, but all in a good proportion.
24. Another parable put he forth unto them, saying, [The kingdom of heaven] is likened unto a man which sowed good seed in his field.
[Paraphrase] 24. The state of the Gospel or success of Christ's preaching in the world.
25. But while men slept, his enemy came and sowed tares [among the wheat] and went his way,
[Paraphrase] 25. all through the wheat, all over the ground,
26. But when the blade was sprung up, and brought forth fruit, then appeared the tares also.]
[Paraphrase] 26. This was not discerned at the time, but when the corn came up, and began to care, then beside the wheat that was sowed, there appeared cockle also.
27. So the servants of the householder came and said unto him, Sir, [didst not thou sow good seed in thy field? From whence then hath it tares?]
[Paraphrase] 27. Certainly all the seed which thou didst sow in thy field was good wheat, And yet we discern now a great deal of cockle among it, Whence should this be?
28. He said unto them, An [note e] enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up?]
[Paraphrase] 28. Some malicious person hath done this, Hereupon the servants offer their pains if he please to accept them, to go presently and weed up all the cockle.
29. But he said, [Nay, lest while ye gather up the tares, ye root up also the wheat with them.]
[Paraphrase] 29. No, for some of them are in such a conjuncture with the wheat, that the one cannot be pulled up, but the other will follow, if it be done by you, that are not so able to discern them.
30. Let them both grow together [until the harvest, and in the time of harvest, I will say to the repers,] Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.
[Paraphrase] 30. until my time of judgment, and then I will appoint the Angels my officers, saying,
31. Another parable put he forth unto them, saying, [The kingdom of heaven is like to] a grain of mustard-seed, which a man took and sowed in his field,
[Paraphrase] 31. The state of the Gospel is of such a growing procreative nature both in the world, and in the heart of man, where 'tis received, that it is fitly resembled to, &c.
32. Which indeed is the least of all seeds, but when it is grown, it is the greatest among herbs and becometh a tree, so that the birds of the air come and lodge in the branches thereof.]
[Paraphrase] 32. Which being one of the least seeds that are, yet when it comes up prosperously, it becomes bigger then anything that comes from a seed, and among the Jews grows into a tree with boughs large enough for birds to roost or lodge in. See note on Lu. 13. a.
33. Another parable spake he unto them, [The kingdom of heaven is like unto leaven, which a woman took and hid in three measures of meal, till the whole was leavened.]
[Paraphrase] 33. The Gospel hath such a secret invisible influence on the hearts of men, to change them and affect them, and all the actions that flow from them, that it is fitly resembled to leaven, so mixed thoroughly with the whole, that although it appeareth not in any part of it visibly, yet every part hath a tincture from it.
34. All these things spake Jesus unto the multitudes in parables, and without a parable spake he not unto them,
35. That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables, [I will [note f] utter things which have been kept secret from the foundation of the world.]
[Paraphrase] 35. I will pour out all those mysterious truths which have been kept close from all time, and now, though in parables, are revealed by me.
36. Then Jesus sent the multitude away, and went into the house: and his Disciples came unto him, saying, [Declare] unto us the parable of the tares of the field.
[Paraphrase] 36. Explain, interpret,
37. He answered and said unto them, He that soweth the good seed is the son of man.
38. The field is the world, the good seed are the children of the kingdom: but the tares are the children of the wicked one.]
[Paraphrase] 38. The field is this world, the place of our living here; that part of the parable that concerneth the good seed, signifies the Christians: but that of the tares, signifies the wicked seducers, such were the Gnostics, and other heretics of the first times, such are all heretics and schismatics since.
39. The enemy that sowed them is the devil, [the harvest is the end of the world] and the reapers are the Angels.
[Paraphrase] 39. The time when believers and unbelievers (and seducers) shall be called to account, is, to this people, that solemn approaching time of their visitation, as to all other people, the time of final excisions, and especially the day of judgment.
40. As therefore the tares are gathered and burnt in the fire: so shall it be [in the end of this world.]
[Paraphrase] 40. At God's times of eminent discrimination, such as his judgment on the Jews (see note on c. 24. c. and on Lu. 1. 0.) and such the last dreadful day of doom.
41. The son of man shall send forth his Angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity.]
[Paraphrase] 41. Christ by his messengers and instruments of his justice shall destroy all heretics and schismatics, that any way keep others from the Christian religion, and all that live profestly in any unlawful course of contrariety to Christian purity.
42. And shall cast them into a furnace of sire: there shall be wailing and gnashing of teeth.
43. Then shall [the righteous shine forth as the Sun in the kingdom of their father.] Who hath ears to hear, let him hear.
[Paraphrase] 43. The true pure Christian professors shine eminently in the Church here, and after in glory.
44. Again, [the kingdom of heaven is like unto treasure hid in a field, the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field.]
[Paraphrase] 44. The Gospel being by some not looked after, is yet sometimes met with by them, and becomes matter of infinite joy and desire to them, and so is likened fitly to a treasure, which a man finding casually in a field, hid again or concealed it, and then designing to get it into his possession, accounts no price that he can pay too dear for it.
45. Again, [the kingdom of heaven is like unto a Merchant man seeking goodly pearls.
46. Who when he had found one pearl of great price, he went and sold all that he had, and bought it.]
[Paraphrase] 45, 46. Others there are which have followed the study of wisdom, and thirsted after some instructer, and then the Gospel of Christ comes as a rich prize doth to a merchant, which is in pursuit of rich merchandise, and meeting with a jewel for his turn, lays out all his estate upon it.
47. Again, the kingdom of heaven is like a net which was cast into the sea, and [gathered of every kind.]
[Paraphrase] 47. caugh fish of all sorts, good and bad.
48. Which when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast [the bad] away.
[Paraphrase] 48. That which was sick, or unwholesome at the season.
49. So shall it be [at the end of the world, the Angels shall come forth, and sever the wicked from among the just.]
[Paraphrase] 49. At the time wherein Christ shall come to work his revenge upon his enemies, not only at the destruction of the Jewish State (wherein that discrimination shall be made betwixt believing and unbelieving Jews, reformed and unreformed) but especially at the final day of every man's doom, at the conclusion of the world.
50. And shall cast them into the furnace of fire, there shall be wailing 〈◊〉 gnashing of teeth.
51. Jesus saith unto them, Have ye understood all these things? They say unto him, Yea, Lord.
52. Then said he unto them, [Therefore every [note g] scribe, which is instructed unto the kingdom of heaven, is like unto a man that is an householder, which bringeth forth out of his treasure things new and old.]
[Paraphrase] 52. Therefore if, over and above your knowledge in the law, ye have understood the things which I have told you of the nature of the Gospel, the excellency of it beyond all other professions, and the obligation to good life, ye are obliged to show forth the effects, and to the old actions of your former life, acted by Jewish principles, to superadd a Christian practice, after the manner of the householder, who when he makes show of his possessions, his provisions, or wealth, brings forth, and shows the fruit of the new, as well as the store of the old year, his new, as well as old rayments, &c. and all little enough for the frank entertainment of his guests.
53. And it came to pass, that when Jesus had finished these parables, he departed thence.
54. And when he was come into his own country, he taught them in their synagogue, insomuch that they were astonished, and said, Whence hath this man this wisdom, and these mighty works?]
[Paraphrase] 54. And coming to Nazareth where he was bred, he set about the work of public reaching of them in their assemblies, which he did in such manner, expressing such knowledge, and doing such miracles, that they which saw and heard were amazed and astonished at it, saying, What means of knowledge hath he had by his education, and from whence can he be imagined to derive the power of doing such miracles?
55. Is not this the carpenters son? is not his mother called Mary? And [his brethren] James, and Joses, and Simon and Jude?
[Paraphrase] 55. his first cousens.
56. And his sisters, are they not all with ua? [Whence then hath this man all these things?]
[Paraphrase] 56. Whence then is it that he thus far excels and surpasseth all them?
57. And they were [ offended in him. But Jesus said unto them, A prophet is not without honor, save in his own country, and in his own house.]
[Paraphrase] 57. discouraged from following • him any longer, whereupon Jesus said unto those that were present, This is no strange thing to me, for it is proverbially observed, that a Prophet, or any sent from God is not despised or undervalued so much anywhere, as among his own countrymen and kindred, who knew his birth here below, but know not of his commission from heaven.
58. And he did not many mighty works there because of their unbelief.
Annotations on Chap. XIII.
[ a] V. 8. Hundred fold ] That great proportion of an Hundred fold in the harvest is no such prodigious increase, as men imagine. For though it were strange that to the number of the bushels of seed, there should be an hundred times so many brought home by way of increase, because a great deal of the corn that is sowed, miscarries, and comes to nothing, yet it is easy to observe, that from one single corn (which is here refer'd to by the 〈 in non-Latin alphabet 〉 , &c. and 〈 in non-Latin alphabet 〉 in Mark, that is, one, an hundred ) there oft comes so many branches, and stalks, and grains in all those stalks, as may easily and ordinarily make up the number sometimes of thirty, sometimes of sixty, nay sometimes of an hundred fold, though the truth is, the hundred fold is the liberallest proportion, and so is set down as the highest degree of fruitfulness in the good ground. See c. 19. 29.
[ b] V. 12. Hath ] The word 〈 in non-Latin alphabet 〉 signifies here, (as 'tis plain by the parable,) to use, to occupy, to traffick with grace, to take that care of it, which belongs to so great a treasure, so saith Phavorinus in the word 〈 in non-Latin alphabet 〉 . To have is used for to take care of, to keep, thus perhaps may 〈 in non-Latin alphabet 〉 signify Heb. 12. 28. though it be capable of another rendering, as there we shall see.
[ c] V. 19. Vnderstandeth ] 〈 in non-Latin alphabet 〉 signifies ordinarily laying to heart, thinking on, considering, 〈 in non-Latin alphabet 〉 , saith Didymus, and so 〈 in non-Latin alphabet 〉 Luke 2. 19. seems all one with it; and so Soudas, 〈 in non-Latin alphabet 〉 , to consider or think on, and 〈 in non-Latin alphabet 〉 , and Hesychius, 〈 in non-Latin alphabet 〉 . So 〈 in non-Latin alphabet 〉 , Consider and please thyself in private. And so Prov. 21. 12. the Septuagint renders Maschil by 〈 in non-Latin alphabet 〉 , and so Psal. 106. 7. and so here v. 15. consider and turn, answerable to Ezech. 18. 28. because he considereth and turneth away from his sins.
[ d] Ib. This is he ] That the 〈 in non-Latin alphabet 〉 signifies literally not Him that receives the seed, but that which is sown, either 〈 in non-Latin alphabet 〉 the seed in S. Luke, or 〈 in non-Latin alphabet 〉 the word or the like, appears both by the parable, in which answerable to it is the 〈 in non-Latin alphabet 〉 , &c. some fell, that is in sowing fell, and also more particularly by the parallel place, Luke 8. 11. where 'tis said, that 〈 in non-Latin alphabet 〉 , the seed is the word, and v. 14. instead of the 〈 in non-Latin alphabet 〉 sown, is the 〈 in non-Latin alphabet 〉 , that which falls, which must needs be the corn, and not the ground, and in S. Mark c. 4. 19. 'tis clearly the corn (and not the man or the ground) that becometh unfruitful, and therefore 'tis clear that as 〈 in non-Latin alphabet 〉 he refers to the whole precedent oration, when any one hears, &c. so the 〈 in non-Latin alphabet 〉 sown is the whole of that part of the parable, the seed, and the ground, and the sowing, and the fowls picking it up, all together, and then 〈 in non-Latin alphabet 〉 signifies is denoted by. Only 'tis true, that in the following expression 〈 in non-Latin alphabet 〉 , this is he that heareth. &c. the word is is taken a little otherwise, and the phrase signifies, this is it, (that is, the seed sown in that ground, or in complexe, the seed with its ground is it) which denoteth, or by which is denoted he that heareth, &c. By both which 'tis observable, that in the Scripture Dialect, the word 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , this is doth either, as S. Augustine saith, signify significat, signifies, or significatur, is signified, that is, denotes one thing which is answerable to another, whether it be the sign, or the thing signified, sometimes the sign, as v. 19. the 〈 in non-Latin alphabet 〉 , this is it that is signified by the seed sown by the path side, and sometimes the thing signified, as v. 20. 〈 in non-Latin alphabet 〉 , this is it which signifieth him which heareth the word, &c. and so v. 22. and 23.
[ e] V. 28. Enemy ] The phrase 〈 in non-Latin alphabet 〉 , literally enemy man, is here an Hebraism, the like as we shall find Hest. 7. 6. the man adversary, or adversary man, is this wicked Haman. And so it restrains not the word here to a man, but leaves it in the latitude, that 〈 in non-Latin alphabet 〉 alone would be, a man, or devil.
[ f] V. 35. Vtter ] The word 〈 in non-Latin alphabet 〉 must be rendered, I will pour out, for, saith Hesychius 〈 in non-Latin alphabet 〉 , it signifies to send forth, so as a fountain doth water, or as a Tree its juice or moisture. Thus 〈 in non-Latin alphabet 〉 (which Psal. 19. 3. and so Psal. 119. 171. and Psal. 145. 7. is rendered 〈 in non-Latin alphabet 〉 ) signifies scaturire, or exundare, to pour forth water from within it, as here the 〈 in non-Latin alphabet 〉 , what was before kept close within.