Annotations on the New Testament

CHAP. XXI.

1. AND when they drew nigh unto Jerusalem, and were come to Bethphage unto the mount of olives, then sent Jesus two disciples,

2. Saying unto them, Go into the village over against you, and straightway ye shall find an asse tied, and a colt with her, loose [ them ] and bring them unto me.

[Paraphrase] 2. the foale of the asse, Mar. 11. 2. and Lu. 19. 30. 1. (see c. 26. 8. and c. 27. 44.)

3. And if any man say ought unto you, ye shall say, The Lord hath need of them, and straightway he will send them.

4. All this was done, that it might be fulfilled which was spoken by the Prophet, saying,

5. Tell ye the daughter of Zion, Behold, Thy King cometh unto thee, meek, sitting upon an asse, and a colt the foale of an asse.]

[Paraphrase] 4, 5. Thus Christ road not for any weariness (having gone formerly through all Palestine on foot, and this being now a small journey from mount Olivet to Jerusalem, but thereby (by using this that belonged to Judges, Speak you that ride on white asses) to signify his approbation of those due acclamations which he knew would that day be given him, v. 8. as to the Messias, that so the prophecy Isa. 62. 11. and Zach. 9. 9. might be accomplished, wherein we read, That the King of the Jews, the Messias, should come riding upon an asses foale, which though it were a meek, was yet also a royal gesture or ceremony.

6. And the Disciples went, and did as Jesus commanded them.

7. And brought the Ass and the colt, and put on them their clothes, and they [set him thereon.]

[Paraphrase] 7. set him upon the foale, see v. 2.

8. And a very great multitude [spread their garments in the way, others cut down branches from the trees, and strewed them in the way.

9. And the multitudes that went before, and that followed, cried, saying, [note a] Hosanna to the son of David, Blessed is he that cometh in the name of the Lord, Hosanna in the highest.]

[Paraphrase] 8, 9. while they fitted the beast for him, used this ceremony of laying garments spread in his way, a rite usual among them at the creation of a king (2 Kings 9. 13.) others used the ceremonies used at the feast of tabernacles, cutting and carrying of boughs, and crying in Hebrew, Save now, which being here done to Christ under the title of the son of David, was their proclaiming, or acknowledging him to be the Messias, which was to come (see Mat. 11. a.) and this they did in more words, saying, Blessed in the name of the Lord be he that is thus peculiarly sent by God to bring reconciliation or peace, (Lu. 19. 38.) to us sinful men, Glory be to thee in the highest heaven, for thou art the eternal God, that dwellest there.

10. And when he was come into Jerusalem, all the city was moved, saying, Who is this?

11. And the multitude said, This is Jesus the Prophet of Nazareth of Galilee.

12. And Jesus went into the Temple of God, and cast out all them that sold and bought in the Temple, and overthrew the [note b] tables of [the money-changers] and the seats of them that sold Doves.

[Paraphrase] 12. those which returned money by exchange.

13. And said unto them, It is written, My house [shall be called the house of prayer, but ye have made it a den of [note c] thieves.]

[Paraphrase] 13. The Temple shall be set apart peculiarly to God's service, or employed only as a place of prayer, but your practice hath made it far otherwise, you have made it a kind of market place, a receptacle of cunning merchants that make gain and advantage of their brethren, by attending the festivals of the temple, and selling to them that bring not sacrifices with them.

14. And the blind and the lame came to him in the Temple, and he healed them.

15. And when the chief Priests and Scribes saw the wonderful things that he did, and the children, crying in the Temple, and saying, Hosanna to the son of David, they were sore displeased.]

[Paraphrase] 15. And when they of the Jewish Sanhedrim saw his miraculous cures, v. 14. and the children's acclamations as to a King, or Messias, they were much troubled at it.

16. And said unto him, Hearest thou what these say? And Jesus saith unto them, Yea, [Have ye never read, Out of the mouth of babes and sucklings hast thou [note d] perfected praise?]

[Paraphrase] 16. Do you not remember that prediction, Psal. 8. 2. that, Out of the mouth of babes, &c. that is, from the testimony of such weak and feeble creatures, Christ's divinity and power should be proclaimed, and great matters should come from such weak and mean beginnings?

17. And he left them, and went out of the City into Bethany, and he lodged there.

18. Now in the morning as he returned into the city, he hungered.

19. And when he saw a fig tree in the way, he came to it, and found nothing thereon▪ but leaves only, and said unto it. Let no more fruit grow on thee henceforward forever. And presently the fig tree withered away.

20. And when the disciples saw it, they marvelled, saying, How soon is the fig tree withered away?]

[Paraphrase] 20. And the next morning, Mar. 11, 20. passing by, the disciples saw it, and wondered, saying, How wonderful is it, that the fig tree upon those words of Christ should be withered and dead all of it thus instantly?

21. Jesus answered and said unto them, Verily I say unto you, If ye have faith and doubt not, ye shall not only do this which is done to the fig tree, but also if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea, it shall be done.

22. And all things whatsoever ye shall ask in prayer believing, ye shall receive.]

[Paraphrase] 22. But this you must set upon not in any confidence of yourselves, but in all humility of prayer to God, and whatsoever ye shall thus pray for, believing that I according to my promise will grant it to you, ye shall certainly receive from me, see Mar. 11. 24.

23. And when he was come into the Temple, the chief priests and the elders of the people came unto him, as he was teaching, and said, [By what authority doest thou these things? and who gave thee this authority?]

[Paraphrase] 23. Thou hast no authority from the Sanhedrim to do what thou doest, from whence then hast thou it? or why dost thou teach, and do what thou doest without it?

24. And Jesus said unto them, I also will ask you one thing, which if you tell me, I in like wise will tell you by what authority I do these things.]

[Paraphrase] 24. To this question Jesus thought fit to give answer by making this other question, which would retort, and stop their mouths, as it appears it did v. 27.

25. The baptism of John whence was it? from [note e] heaven, or of men?] And they reasoned with themselves, saying, If we shall say, From heaven, he will say unto us, Why did ye not then believe him?

[Paraphrase] 25. Had John the Baptist commission from God to do what he did, or came he only of himself?

26. But if we shall say, Of men, [we fear the people,] for all hold John as a prophet.

[Paraphrase] 26. we shall be in danger to be stoned by the multitude, Luke 20. 6.

27. And they answered Jesus, and said, We cannot tell. And Jesus said unto them, [Neither tell I you by what authority I do these things.]

[Paraphrase] 17. Then sure it is not needful for me to give you account of my commission, or authority, when 'tis granted by you, that a man may lawfully preach, and baptize, and entertain disciples, as John did, without the approbation of the Sanhedrim.

28. But what think you? A certain man] had two sons, and he came to the first and said, Son, go and work today in my vineyard.

[Paraphrase] 28. But is not this a strange thing that you that undertake and pretend so much to be God's knowing and obedient servants, should yet stand out the most obstinately of all others against his commands and messengers sent from him, when the worst and meanest of men the Publicans and the multitude forsake their former ways, repent and believe the Gospel? I will tell you a story, or parable, There was a man that

29. He answered and said, I will not, but afterward he repented and went.

30. And he came to the second, and said likewise, and he answered and said, I go Sir, and went not.

31. Whether of them twain did the will of his father? They say unto him, The first. Jesus saith unto them, Verily I say unto you, that the Publicans and harlots [go into the kingdom of God before you.]

[Paraphrase] 31. receive the Gospel, when ye reject it.

22. For John came unto you [in the way of righteousness, and ye believed him not: but the Publicans and the harlots believed him. And ye, when ye had seen it, repented not afterward that ye might believe it.]

[Paraphrase] 32. showing you a way (preaching repentance as the only way) to rescue you and your whole nation from destruction, and ye despised his menaces, Nay when even the Publicans and viciousest people were wrought on by him, yet did not this work upon you neither.

33. Hear another parable, There was a certain householder, which planted a vineyard, and hedged it round about, and digged [a wine-press in it, and built a tower, and let it out to husbandmen, and went into a far country.]

[Paraphrase] 33. a hollow trough, wherein they tread grapes; and built a fair lodge for the vine-dresser to dwell in, and having furnished it so completely that no man could require anymore to be done to make it tenantable, he let it out to those that deal in that commodity, who for the fruit of it were to pay him a set price, upon agreement, Cant. 8. 11. and having so done, himself took a journey a great way off.

34. And when the time of the fruit drew near] he sent his servants to the husbandmen, that they might receive the fruits of it.

[Paraphrase] 34. And when the harvest time came, when they were to receive the fruit and pay the rent,

35. And the husbandmen took his servants, and beat one, and killed another, and [stoned another.]

[Paraphrase] 35. at another they threw stones, though they killed him not.

36. Again he sent [other servants more then the first,] and they did unto them likewise.

[Paraphrase] 36. a greater number of servants, then those which he had sent at the first,

37. But last of all he sent unto them his son, saying, They will reverence my son.

38. But when the husbandmen saw the son, they said among themselves, This is the heir, come let us kill him, [and let us seise on his inheritance.]

[Paraphrase] 38. and then we may take possession of his inheritance, as our own.

39. And they caught him, and cast him out of the vineyard, and slew him.

40. When the Lord therefore of the vineyard cometh, what will he do unto those husbandmen?

41. They say unto him, He will miserably destroy those wicked men, and will let out his vineyard to other husbandmen, which shall render him the fruits in their seasons.]

[Paraphrase] 41. And the Pharisees expressed a great indignation against these false and bloody servants, affirming them worthy of utter destruction, that the Lord might provide him better Officers, which should pay him his rent duly; though when Jesus upon this answer of theirs approved the reasonableness of it, and affirmed it should thus befall them indeed, Lu. 20. 16. (by which they began to discern, that he spake the parable against them,) they with indignation deprecate the sentence, Lu. 20. 19.

42. Jesus saith unto them, [Did you never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner, [note f] this is the Lord's doing, and it is marvelous in our eyes?]

[Paraphrase] 42. Did you never observe a notable passage in the Psalmist, Psal. 118. 22. referring proverbially to some famous building, the Temple or the like, (wherein one stone which the builders had laid aside, as good for nothing, proved at length to be very fit for the prime place in the building, the utmost corner stone) and by that Psalmist applied to David (whom the princes with Saul and the chief of Israel refused, and persecuted, but after he became king) and which yet farther prophetically belongs to Christ (who being refused and rejected a long time by the chief priests, and elders, and the Sanhedrim of the Jews, and by them put to death, was to rise again, and become a glorious head of his Church?

43. Therefore I say unto you, [the kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof.]

[Paraphrase] 43. The Gospel and the privilege of being the only Church and people of God, shall be taken from you, and given to such as shall practice those things which the Gospel requires.

44. And whosoever shall fall on this stone shall be broken, but on whomsoever it shall fall, it shall [note g] grind him to powder.]

[Paraphrase] 44. He that, on occasion of Christ, shall by anything that befalls him, be discouraged, or fall into unbelief, this shall be a great wounding of his soul, a great sin thus to fall off in time of tribulation; but he that not out of weakness, but of contumacy, shall resist and provoke his wrath, and judgments, and so bring this stone, this vengeance of Christ down upon him, it shall come down most heavily, and dash him into a thousand pieces.

45. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them,

46. But when they sought to lay hands on him, [they feared the multitude, because they took him for a prophet.]

[Paraphrase] 46. they durst not, knowing that the people generally took him for a Prophet, that is, one that had liberty of speech, and was not to be restrained, or apprehended, nor disparaged by them, v. 26.

Annotations on Chap. XXI.

[ a] V. 9. Hosanna ] The word Hosanna is contracted of 〈 in non-Latin alphabet 〉 , Save I beseech thee, A form of acclamation, which the Jews were wont to use in their Feast of Tabernacles, in which also they used to carry boughs in their hands, (See Nehem. 8. 15. 1 Mac. 13. 5. 2 Mac. 10. 7.) and also to sing Psalms, as it is in the Maccabees, that is, to cry Hosanna. Both these of Boughs and Hymns were usual among the Grecians in any time of sacred festivity. See Hesychius on the word 〈 in non-Latin alphabet 〉 , which, saith he, is 〈 in non-Latin alphabet 〉 , a bough of Laurel (as here of Palme ) which they held in their hands when they praised their God's. From these two put together it is, that, as Elias Levita tells us in his Thisbi, those boughs there used, were called Hosannaes, and to bind up Hosannaes, is, properly, to bind up bundles of willowboughs, which, saith he, where they were to be had, were most used by them, though those that are prescribed in Nehemiah are Olive, and Pine, and Myrtle. This ceremony thus largely used to Christ, with all the solemnities of strewing garments and boughs in the way, as at the inauguration of a King, as in David's Coronation, Psalm 118. 25. and Psal. 20. 9. and as at the Feast of Tabernacles (by which was noted, or prefigured God's pitching his tabernacle in our flesh, his 〈 in non-Latin alphabet 〉 , dwelling, or pitching his tent or tabernacle, among us, Joh. 1. 14. his dwelling in the tents of Sem, Gen. 9. 17.) is a token of the people's acknowledging him to be the Messias, the Shiloh, whom they expected, who is therefore expressed by the 〈 in non-Latin alphabet 〉 , he that cometh, that is, he that was thus solemnly sent, and anointed by God (see Mat. 11. a) And the addition in the next words of Hosanna 〈 in non-Latin alphabet 〉 in the highest, will be best understood by comparing it 1. with Psal. 148. 1. (where 〈 in non-Latin alphabet 〉 in his highest signifies poetically in the heavens, immediately precedent) and then with Luke 19. 38. where it is, peace in heaven, and glory in the highest, that is, glory and praise to him in heaven, who had used this means of reconciling heaven with us, that is, God in heaven to us sinners upon earth.

[ b] V. 12. Tables ] The word 〈 in non-Latin alphabet 〉 table here is that from which those that dealt in returning moneys, or in bills of exchange, and made advantage and gain by so doing, are called 〈 in non-Latin alphabet 〉 Matth. 25. 27. ordinarily among Authors. Thus among the Jews in the Gemara, Sanhedrim, c. 7. §. 11. 〈 in non-Latin alphabet 〉 , I have a great deal of money, but there is no Trapezite, or Money-Merchant, with whom I may place it. Here the Trapezite seems to signify that sort of men who (as Merchants among us) return money for others to some other place, or help them to do it, and by so doing receive some themselves, and help them to advantage sometimes. Hence it was that the Israelites being by the Law to come up to Jerusalem (how far soever they dwelt from) and there to sacrifice, and to offer the half shekel for the use of the Temple, Exod. 30. 13. (which by the length of their journey sometimes they were disabled to do) These trapezitae set up their tables in the very Temple, that so they might traffick with all that had use of them, in like manner as others brought oxen, and sheep, and doves, to sell there to them which had not brought their sacrifices with them. These traders are here called 〈 in non-Latin alphabet 〉 , that is, men that dealt in money (for, as the Grammarians tell us, 〈 in non-Latin alphabet 〉 for which the printed Copy of Thomas Magister reads 〈 in non-Latin alphabet 〉 , it is a piece of money with the image of an ox upon ii ) and so also 〈 in non-Latin alphabet 〉 , Joh. 2. 14. and that is the very same, 〈 in non-Latin alphabet 〉 being ordinarily taken for 〈 in non-Latin alphabet 〉 that is, money indifferently, and it is a mistake of those, which from the nature of this word, think it fit to translate it money-changers in this and that other place, ( meaning thereby those that change one piece of money into another, other coins greater or smaller into that of a shekel) whereas it is dealing in money by way of return, or exchange. From whence it is that Hesychius puts these four words in the same sense, one to explain the other, 〈 in non-Latin alphabet 〉 (in like manner as Thomas Magister renders 〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉 (for 〈 in non-Latin alphabet 〉 ) and explains it by 〈 in non-Latin alphabet 〉 ) and 〈 in non-Latin alphabet 〉 , the three former used in the Gospel, and all to be interpreted by the fourth, an Usurer, that is, one that made gain by loan of money, though this were not the usury directly forbidden by their Law, but rather a way of merchandize, giving then so much money here, for so much more in another place; where the thing that is paid for, is not so much the use of the money, as the conveying it from one place to another, or the saving others that trouble of conveyance. 'It is true, 〈 in non-Latin alphabet 〉 coming from 〈 in non-Latin alphabet 〉 to cut or shave, signifies to divide anything into small pieces, as in Plato, man's nature, saith he, seems to me 〈 in non-Latin alphabet 〉 , to have been cut into very little pieces. And in S. Chrysostom, who speaking of his homilies, more then one of the same matter, saith, 〈 in non-Latin alphabet 〉 , we have cut it into many minute parts for several days. And Hesychius 〈 in non-Latin alphabet 〉 (or as it should be written, 〈 in non-Latin alphabet 〉 , to divide into thin parts, but that doth not signify the changing Gold into Silver, or a shilling into three groates, &c. but to divide the wedge of Gold or Silver into little parts, and then stamp them and make coin of them, and such are generally called (be they bigger or lesser pieces) 〈 in non-Latin alphabet 〉 (as 'tis plain John 2. 15.) that is money, and by Analogy 〈 in non-Latin alphabet 〉 numularii, they that deal in money for advantage, returning it by way of exchange, in the sense, in which among authors 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 are used; as in Themistocles Epistles, where Philostephanus the Corinthian 〈 in non-Latin alphabet 〉 , is the same of whom before he had said, 〈 in non-Latin alphabet 〉 , he that made gain by returning of money. All these traders and traffiquers that had set up in the Temple, Christ removes from thence, and, as S. Mark adds, c. 11. 16. would not permit that any should bring 〈 in non-Latin alphabet 〉 , (that is, not only vessel, but any other utensil, as in Nicolaus Damascenus of the Sordo-Libyes, of whom he saith, 〈 in non-Latin alphabet 〉 , they have no 〈 in non-Latin alphabet 〉 but a cup and a sword, where the sword is called 〈 in non-Latin alphabet 〉 , as well as a cup, and so is a sheet, Acts 10. 11.) any kind of commodity, through the Temple, which was observed also among the Jews. For so saith Maimonides in Halacha Beth Habbechira. c. 7. no man may come into the mount of the Temple with a staff, or shoes, or with a wallet, or with money folded up in a napkin, (all which are contained in the Greek word 〈 in non-Latin alphabet 〉 .) And that which is observed in this kind of some Temples by Plutarch, seems very probably to be meant by him of this Temple of Jerusalem, as Pe. Cunaeus hath observed.

[ c] V. 13. Thieves ] By 〈 in non-Latin alphabet 〉 thieves here are meant those that by merchandize make gain of others, not those that are robbers indeed; so Joh. 2. 16. 'tis 〈 in non-Latin alphabet 〉 , a house of merchandize. Of this see our learned Countryman Mr. Fuller Miscell. l. 4. p. 6. p. 499.

[ d] V. 16. Perfected praise ] The Greek 〈 in non-Latin alphabet 〉 . in this place, is the Septuagint's translation of 〈 in non-Latin alphabet 〉 thou hast founded, or ordained, strength. There is little doubt but our Savior repeated this place, as it was in the Hebrew of the Psalm, or in the Syriac dialect (as it appears he did in the repeating of the beginning of Psalm 22. by the Syriac Sabacthani ) and not in the Greek, and therefore the Greek made use of by the Evangelist, or his Interpreter▪ must still continue to have a sense that the Hebrew words will bear, and so belongs to the children's singing Hosannaes (for though those which did so, were not infants or sucklings, but as they are called v. 15. 〈 in non-Latin alphabet 〉 Children, yet were they of an age far less able to judge, then the Pharisees that rejected Christ; and if that which was said by the Psalmist of very infants, were true, then much more may it be admitted of these) which was a testimony of his Divinity; and so was the ordaining strength, that is, a strong and glorious effect from weak means, and again the perfecting praise, that is, compacting, putting together a song of confession or parise, (see 2 Cor. 13. c.) a testimony of him, such as the Scribes and Pharisees could not think fit for him to accept, but he by remembering them of that Prophecy of the Psalmist, acknowledges and owns it, as a good and valid testimony, and gives them reason to do so too.

[ e] V. 25. Heaven ] Heaven here signifies God, one of God's titles among the Hebrews being 〈 in non-Latin alphabet 〉 heaven.

[ f] V. 42. This ] Both in the Greek of Psal. 118. 23. and here 〈 in non-Latin alphabet 〉 is put for 〈 in non-Latin alphabet 〉 , the Feminine for the Neuter, because the Hebrew 〈 in non-Latin alphabet 〉 is so used; and so Psal. 27. 4. the Greek hath 〈 in non-Latin alphabet 〉 , for 〈 in non-Latin alphabet 〉 , one thing have I asked, because the Hebrew 〈 in non-Latin alphabet 〉 is Feminine.

[ g] V. 44. Grind ] 〈 in non-Latin alphabet 〉 here is by the Grammarians rendered 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , not only to winnow, but to thresh the corn, either by breaking it with an instrument, a flail among us, or by bringing the wheel over it, or by treadiag it out, which was the custom among the Jews, (see note on chap. 3. i.) and accordingly 〈 in non-Latin alphabet 〉 , which is set to render 〈 in non-Latin alphabet 〉 , is itself rendered by Phavorinus, 〈 in non-Latin alphabet 〉 , to tread, or rub, or beat the ears of corn. Now this phrase here applied to men (as 'tis also in the Prophets of the Old Testament, I will thresh you with a threshing instrument, &c. seems here to signify that sad condition of the people of the Jews, all of them that should hold out against Christ, Christ shall come upon that people, as with his threshing instrument in his hand, c. 3. 12. shall break and dash them to pieces, violently separate the straw from the wheat, the multitude of unprofitable, that is, unbelieving impenitents from the little sound corn among them; the few sound believers; and then break all that straw into small pieces, as the manner of their threshing was; see Note on chap. 3. i▪ So we have the word Dan. 2. 44. 〈 in non-Latin alphabet 〉 , he shall beat small and break into chaff all the kingdoms.

CHAP. XXII.

1. AND Jesus [answered and spake again unto them by parables, and said,]

[Paraphrase] 1. Continued his discourse c. 21. 44. and went on in parables, saying,

2. The kingdom of heaven is like unto a certain King, which made a [note a] marriage for his son.]

[Paraphrase] 2. It hath, and shall be the fate of the Gospel now preached to men, and first to the Jews, to meet with such reception, as a King is by parable supposed to meet with, who at the marriage of his son made an entertainment.

3. And sent forth his servants [to call them that were bidden] to the wedding, and they would not come.

[Paraphrase] 3. to call upon the appointed guests for whom the feast was provided, and to bring them in.

4. Again he sent forth other servants, saying, Tell them which were bidden, Behold I have prepared my dinner, my oxen and my fatlings are killed, and all things are ready, come unto the marriage.

5. But they made light of it, and went their ways, one to his farm, another to his merchandise.]

[Paraphrase] 5. But of the whole number of those that were invited, none came, some preferring their other affairs in the world before coming to a feast, took no great heed to the invitation, but sent back their desires to be excused Lu. 14. 18.

6. And the remnant took his servants, and entreated them spitefully, and slew them.

[Paraphrase] 6. Others most barbarously treating the servants that were sent on no other message to them but this of inviting them to a feast, killed them reproachfully which came thus to oblige them.

7. But when the king heard thereof, he was wroth, and sent forth his armies, and destroyed those murderers and burnt up their city.

8. Thed said he to his servants, [The wedding is ready, but they which were bidden were not worthy.

[Paraphrase] 8. The feast is prepared, and in it your duty is performed, but those which were the prime guests invited to it, have behaved themselves most unthankfully, and unworthily, there is no reason they should be waited for any longer, (meaning hereby the Jews to whom the Gospel was first to be preached, Acts 3. 26.)

9. Go ye therefore into the [high ways, and as many as ye shall find, bid to the marriage.]

[Paraphrase] 9. places, where divers ways meet, where in all reason▪ the greatest company was to be met with, (that is, unto the Gentile heathen people of the world) and all that you can meet with there, be they never so vile in your eyes, invite and bring them to the feast, (preach the Gospel to them.)

10. So those servants went out into the high-ways, and gathered together all as many as they found, both bad and good, and the wedding was furnished with guests.]

[Paraphrase] 10. And this was accordingly done (the Gospel preached unto the Gentiles without any distinction) and they received it universally.

11. And when the king came in to see the guests, he saw there a man which had not on a wedding garment,

12. And he saith unto him, Friend, how camest thou in hither not having a weding garment? And he was speechless.

[Paraphrase] 11, 12, 13. When this was done, the Feast furnished with guests, the Gospel received by the Gentiles, then shall Christ come to visit, and discern whether all come in to this feast in such manner as is required, if any man that continues in his sins, his heathen practices, crowd in under that profession, Christ will expostulate with him, and show him the great unreasonableness of this, and he shall never be able to plead any excuse in this matter, but fall under the terrible sentence of Christ as a Judge, and be delivered up to the Officers, or Sergeants for a sad and direful execution.

13. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness: there shall be weeping and gnashing of teeth.]

14. For many are called, but few are chosen.]

[Paraphrase] 14. See note on ch. 20. 16. c. and 1 Pet. 2. b.

15. Then went the Pharisees and took counsel, how they might entangle him in his talk.

16. And they sent unto him their disciples with the [note b] Herodians, saying, Master, we know that thou art true, and teachest the way of God in truth, neither carest for any man, for thou regardest not the person of men.]

[Paraphrase] 15, 16. This parable did so gall and incense the Pharisees, which were visibly concerned in it, that seeing they had nothing to lay to his charge, they now consult how to get some advantage against him, and to that purpose, knowing him to be a free speaker that would not disguise his thoughts for fear of any man, they send some of two contrary parties, some Pharisees, others that adhered to Herod the Roman Governor, that whatsoever answer he should make to their question, one party might be offended with him; and they came and asked him flatteringly, but insidiously, saying, We know that without all fear of men, or partiality, thou wilt tell us truly what is our duty toward God.

17. Tell us therefore, [What thinkest thou? Is it lawful] to give tribute to Caesar, or no?

[Paraphrase] 17. What is lawful by God's law in thy opinion? Is it by that lawful

18. But Jesus perceived [their wickedness, and said, Why tempt ye me, ye hypocrites?]

[Paraphrase] 18. their treacherous design, and said, Why endeavor ye to ensnare me under pretence of reverencing me? v. 16.

19. Shew me [the tribute-money. And they brought unto him a penny.]

[Paraphrase] 19. the money or coin in which ye are wont to pay the tax; and they brought him a coin that was half the Alexandrian, but a whole Atticke drachme, and so the fourth part of the shekel of the Sanctuary, or half the ordinary shekel. See note on ch. 17. c.

20. And he saith unto them, [whose is this image and [note c] superscription?[

[Paraphrase] 20. The inscription of this coin is Caesar Augustus such a year after the taking of Judea; This being a record of the conquest of the Romans over this nation, and the right by them acquired, by the dedition of Hyrcanus, (see note b.) and an expression of the years since that taking, about ninety years (for so long ago did Pompey subdue, and take Jerusalem) show that now 'tis unlawful to seek change, after so long continuance of that power so fairly, and legally acquired. Besides, the coining of money is part of the supreme power, or regal prerogative, incommunicable to any other, and your acknowledging this to be the currant coin, supposes Caesar, whose signature it hath, to be your lawful Prince, to whom therefore the tribute is due, as the legal protector of your civil commerce; Look therefore upon the coin for the stating of your question, whose image and signature it hath on it.

21. They say unto him, Caesar's. Then saith he unto them, Render therefore unto Caesar the things that are Caesar's, and unto God the things that are God's.]

[Paraphrase] 21. They confessed it to be the image or signature of the Roman Emperor, and Christ thence concluded, that they that acknowledge Caesar's supremacy over the Jews ought not to dispute, but pay him that tribute that is due to him as supreme, there being nothing derogatory to God in so doing. But the law of God requiring that everyone should have that which belongs to him, and particularly Kings their due acknowledgments, and tributes, which are due to them, as acts of piety are due to God.

22. When they had heard these words, they [marveled, and left him, and went their way.]

[Paraphrase] 22. admired the prudence of his answer, and so departed without hopes of gaining any advantage against him.

23. The same day came to him the Sadducees, which say there is no [resurrection,] and asked him,

[Paraphrase] 23. future estate after this life.

24. Saying, Master, Moses said, If a man die having no children, his brother shall [marry his wife, and raise up seed unto his brother.]

[Paraphrase] 24. Do the part of the next of kin to his wife, and the children which he begetteth of her shall be accounted his dead brothers children or seed.

25. Now there were with us seven brethren, and the first, when he had married a wife, deceased, and having no issue left his wife unto his brother.

26. Likewise the second also, and the third, unto the seventh.]

[Paraphrase] 26. Untill all the seven were married, and dead without children.

27. And last of all the woman died also.

28. Therefore in the resurrection whose wife shall she be of the seven, for they all had her?

29. Jesus answered and said unto them, [Ye do err, not knowing the scriptures, nor the power of God.]

[Paraphrase] 29. This error of yours in believing no resurrection, proceeds from your not considering the several places of Scripture, nor the power of God in ordering the life to come in another manner then is used in this.

30. For in the resurrection they neither marry nor are given in marriage, but are as the Angels of God in heaven.

[Paraphrase] 30. As for your argument against it, 'tis soon answered, by telling you, that in that other world those that are there live not like husbands and wives, but are in that respect no otherwise then the pure spiritual Angels of God, which have no bodies about them, all such relations which are here among men, are swallowed up in that other world.

31. But as touching the [note d] resurrection of the dead, have ye not read that which was spoken unto you by God, saying,]

[Paraphrase] 31. But to make it evident to you by that part of Scripture which hath authority among you Sadducees, that is, by the Law, by you acknowledged for the word of God, that there is another life, it is there you know, thus written,

32. I am the God of Abraham, and the God of Isaac, and the God of Jacob? [God is not the God of the dead, but of the living.]

[Paraphrase] 32. Which being spoken after their decease, was an evidence that there is another life after this, which they that are dead to this have their parts in, or otherwise how could God be said not only to have been, but still to be their God after their death?

33. And when the multitude heard this, they were astonished at his doctrine.

34. But when the Pharisees had heard that he had put the Sadducees to silence, they were gathered together.

35. Then one of them, which was a lawyer, aked him a question, [tempting him,] and saying,

[Paraphrase] 35. on design to ensnare him in his answer, or to hear what he would say,

36. Master, which is the great commandment in the law?

37. Jesus said unto him, Thou shalt love the Lord thy God [with all thy heart, and with all thy soul, and with all thy mind.]

[Paraphrase] 37. with all thy will, and affections, and understanding, Mar. 12. 32.

38. This is the first and [note e] great commandment.

39. And the second is like unto it, [Thou shalt love thy neighbor as thy self.

[Paraphrase] 39. Thou shalt think thy neighbor as worthy to enjoy what belongs to him, as thou thinkest thyself, and allow thy neighbor, whatsoever thou expectest from him, either by way of justice or charity, nay whatsoever thou desirest to receive from God himself.

40. On these two commandments [note f] hang all the law and [the prophets.]

[Paraphrase] 40. the Prophets as Interpreters of the law, and its precepts.

41. While the Pharisees were gathered together,] Jesus asked them,

[Paraphrase] 41. The Pharisees being by this occasion drawn together about him, v. 34. before they went away again from him,

42. Saying, [What think ye of Christ? Whose son is he?] They say unto him, The son of David.

[Paraphrase] 42. What is your opinion of the Messias? Whose son, or of whose progeny do you find in the Scriptures that he shall be?

43. He saith unto them, how then doth David [in spirit] call him Lord, saying,

[Paraphrase] 43. Writing by inspiration, prophetically,

44. The Lord said unto my Lord, Sit thou [on my right hand, till I make thine enemies thy footstool?]

[Paraphrase] 44. next unto me, till I subdue all thine enemies under thee.

45. If David then call him Lord, how is he his son?

46. And no man was able to answer him a word, neither durst any man (from that day forth) ask him anymore questions.]

[Paraphrase] 46. This question pozed them all, and quite put them out of their course (to which formerly they had received some discouragement, v. 22. 33.) of asking him questions, to take advantage from him, v. 15. 35.

Annotations on Chap. XXII.

[ a] V. 2. Marriage ] That 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 signify both in this place, and Joh. 2. a marriage-feast, we have before observed (see Note on c. 9. e.) that here the 〈 in non-Latin alphabet 〉 signifies the garment that was customary at such feasts, that is, a better sort of array then those that were used upon ordinary days, will be obvious to any man that is conversant in ancient customs; So in the Wardrobes of great men, there were robes to put on for that use, mentioned by Juvenal, when he speaks of the treched • pna, that runs about to feasts, or entertainments. These were vestes discubitoriae, fine and florid, such as Trimalcios in Petronius, in whom they are also called vestimenta Triclinaria, and in Xiphilin, in the life of Adrian, 〈 in non-Latin alphabet 〉 , the festival garment, and this, it seems, so necessary, (as repentance and reformation of life, the new garment, or array of the soul, which is here Parabolically expressed by it) that without it, even they that were invited to come, were not yet permitted to taste of the feast, or remain among the guests.

[ b] V. 16. Herodians ] The Herodians were not a distinct sect from the Pharisees and Sadducees (see Note on c. 16. a.) but some of them Sadducees, as appears by comparing Mat. 16. 16. with Mar. 8. 15. They are by a learned man said to be Grecians, which King Herod brought with him out of the desert, and which became a certain Sect after that time, for which he cites Aruch; But this was by a great mistake in him of the Hebrew 〈 in non-Latin alphabet 〉 , as if it were 〈 in non-Latin alphabet 〉 Grecians, when 'tis no more but jonim doves, or pigeons, which Herod brought with him out of the desert, and from which sprang a certain sort of Pigeons, (not Sect of men ) different from others. The Herodians by many of the Ancients are thought to be those that (conceiving the Prophecy of Jacob concerning the Scepter departing from Judah to be accomplished in Herod the great, who was not a Jew, and yet swayed the scepter there) believed him to be the Shiloh promised by Jacob at that time; So Epiphanius, that they were Jews, idle, and hypocrites, that thought Herod to be the Christ promised in the Prophets. So Tertullian, Herodiani qui Christum Herodem esse dixerunt. So Chrysostom on Mar. 12. so Theophylact, and S. Jerome, Dial, cont. Luciferianos, though in his Comment on this place, he utterly reject it. Nor indeed is it anything probable, that now at this time, 30 years after Herod's death, there should remain any of this belief, that Herod was the Messias; It is therefore in the next place observable, that the Syriac for Herodians reads Herod's followers, and that may give us an hint of another interpretation, which seems to be the most probable: Of the Jews some part acknowledged, and adhered to the Caesarean or Roman authority, some part looked upon it, as an usurpation, and of this generally were the Pharisees. This difference or controversy was thus occasioned. About 150 years before the birth of Christ, the government of Judea came into the hands of the Zealots or Maccabees, Among them Judas Maccabaeus being in fear of Antiochus entered into a league with the Romans, which continued about 90 years. Then Hyrcanus and Aristobulus the sons of Alexander falling into contention for the Kingdom, & the younger brother Aristobulus getting possession of it, Hyrcanus applied himself to the Romans for redress; And by Antipaters mediation besought Pompey (being then near) to come with an army to his relief; Pompey did so, and thereupon besieged Jerusalem, Hyrcanus 's party within soon delivered it up, And Aristobulus 's party retired into that part, where the Temple stood, and Pompey stormed the Temple, and took it, and so the city came into the Romans power, and Hyrcanus was restored to the high-priesthood, and Kingdom of Judea, but so as to hold (as he obtained) it being under the Romans protection, which they did (those of them that were of Hyrcanus 's party) by consent, and not by force, by a choice which the factions among themselves put them upon, and by way of dedition, and so Josephus plainly saith of the Jews, that they had made a dedition of themselves. Mean while they of Aristobulus 's party looked upon the Romans as Usurpers, and forcible possessors. And thus it continued till our Savior's time. And at this time some of each party, Pharisees on one side, and Herodians, that is, followers of Herod, on the other, came unto Christ, meaning to ensnare him, whatsoever he said, and to take advantage either to inflame the Pharisees (which were the most eminent men among the Jews) if he should say that tribute was to be paid, or to bring him into danger of Herod, and the Roman party, if he should say, 'twas not to be paid. And though Christ's answer be punctually in favor of the Roman Emperor, especially to those that took the tribute to be his right, yet because in prudence Christ thought fit to give such an answer, as might best avoid the opposite danger, this very prudence of his is after by false malicious persons improved into an accusation against him, Lu. 23. 2. as if he forbad to give tribute to Caesar, see Mar. 12. Note a.

[ c] V. 20. Superscription ] The tribute-money or denarius, that was to be paid to Caesar by way of tribute, had on it, saith Occo, the picture or image of Caesar, and in it these letters written, 〈 in non-Latin alphabet 〉 , Caesar Augustus, such a year, after the taking of Judea. This latter, no question, is that which is here meant by the 〈 in non-Latin alphabet 〉 , inscription or superscription of the coin, from whence Christ concludes Caesar's right by title of Conquest to require tribute of the Jews.

[ d] V. 31. Resurrection ] The argument against the living of souls now after death, and before the Resurrection, which is taken by some (see Brevis disquisitio ) from this place of Mat. 22. 31, 32. lies thus: Christ proves the resurrection of the dead, v. 31. by this Argument, God saith, he is the God of Abraham &c. long after Abraham's death, and God is not the God of the dead, but of the living, which proof being put into form must lie thus, Abraham's body shall rise, and likewise Isaac's and Jacob's, therefore the bodies of the dead shall rise; The Antecedent is proved thus, Abraham shall live again now he is dead, therefore his body shall rise; That Antecedent thus, God is the God of Abraham now he is dead, therefore Abraham shall live again now he is dead. If this Antecedent were denied, then the plain words of Scripture were denied, and therefore the argument, or consequence must be denied, or nothing; And that will thus be proved, God is not the God of the dead who are so dead that they shall never live again, therefore it being granted that God is the God of Abraham, since the time of his death, it must follow, that, though he be now dead, he shall live again. Christ's argument being supposed thus to proceed, might readily have been answered (by them that deny the resurrection of the body) in case the continued life or not dying of the soul were granted; For they might reply thus, Abraham's soul lives all this while since his death, and therefore God's being the God of Abraham, granting him to be the God of none but the living, doth not conclude that Abraham's body shall rise; For he who lives in soul, may be sa • d to be living, though his body never rise. Now because 'its certain that Christ's argument was a good argument, concluding unanswerably what he meant to prove, therefore the not dying of souls, on concession of which the refutation of Christ's argument is, or may be grounded, is not to be thought a truth. To this objection against the immortality of souls from this manner of Christ's arguing against the Sadducees, the answer might be easy enough, by remembering the disputers, that the Sadducees, with whom Christ disputed, are not supposed to grant the immortality of the soul, anymore then the rising of the body, and therefore this argument, of Christ's, though it would not hold against him, that did acknowledge the immortality and continued life of the soul, without ever having the body united to it, would yet be a good argument ad homines, against the Sadducees, and that were sufficient to salve the matter; Or secondly, that the resurrection of the Body is a necessary consequent to the life of the Soul, and that the proving that the Soul lives after death, is therefore used by Christ, as an argument sufficient to infer that the body shall certainly revive also; But this is not all, They that make use of this arguing of Christ to favor their opinion of 〈 in non-Latin alphabet 〉 , do mistake the thing, that Christ went about to prove against the Sadducees; For it being certain that the Sadducees denied all other life, beyond this that here men live in the flesh, (affirming that there is no spirit, no soul of man subsisting after death, and in consequence to that, that the body after death rots, never to rise again) 'tis as certain that Christ here confronted his argument (out of the Law, which was the only Scripture which those Sadducees acknowledged) against this whole doctrine of the Sadducees (not only against one part of it, the resurrection of the Body ) and by that testimony of the Law (which they could not deny) demonstrated to them that there was another life after this. Of this whole matter (not only of that which concerned the Body) 'tis clear that the Sadducees question, and objection (of the wife that had seven husbands ) proceeded, concluding, as far as it did conclude, (but being indeed a very weak ridiculous argument) against all future being; for if the death of the Husband voided the relation between him and his Wife, as 'tis certain it did, and he and she live together again any way after this life, the Sadducee thinks that relation must revive also, and upon that his argument proceeds, and doth so as well (that is, equally, or no worse) on supposition of another life of spirits, as of bodies spiritualized also. For if there were those relations of Husband and Wife in heaven, they would sure be there before the resurrection of bodies, as well as after, unless the Sadducees believed Christ's doctrine to be, that procreation (and the like, which could not be done without bodies) continued in heaven, as here on earth, which it no way appears that they did, or that that was the thing here particularly opposed by them. The only matter of difficulty now remaining is, whether 〈 in non-Latin alphabet 〉 , of which the Sadducees ask v. 23. and 〈 in non-Latin alphabet 〉 , which Christ undertakes to demonstrate v. 31. doth not peculiarly signify the resurrection of the Body. To which I answer positively, that it doth not, but denotes another life (besides this and after this) a continuing or being kept alive by God after departure out of this life; As that which is called Rom. 9. 17. raising up (and in Luke the phrase is 〈 in non-Latin alphabet 〉 , the same that there) is in the Hebrew, from whence 'tis cited, Exod. 9. 16. to make to stand, and is rendered by the Septuagint, keeping alive, or safe; And the literal notion of the word 〈 in non-Latin alphabet 〉 goes no farther; for 〈 in non-Latin alphabet 〉 is standing or subsisting, and 〈 in non-Latin alphabet 〉 in composition signifies re or again, so 〈 in non-Latin alphabet 〉 is the resubsistence or second state of men, that after this life▪ consisting first of the immortality and continuance of the soul in state of separation, and at length in the reunion of the body to it, whereby it becomes perfect; 'It is true it sometimes signifies the resurrection of the Body distinctly, but that is when 'tis joined with the word 〈 in non-Latin alphabet 〉 of the flesh, or 〈 in non-Latin alphabet 〉 of the body, or 〈 in non-Latin alphabet 〉 of the dead, in the neuter (as 〈 in non-Latin alphabet 〉 signifies cadavera, or dead bodies ) or when without any of these, the context of the Author doth appear to restrain it to that sense, and indeed in later Ecclesiastic Writers, it may perhaps be found to be commonly used for the resurrection of the Body but all this no whit prejudiceth the notion, which I have given of it in this place, where 〈 in non-Latin alphabet 〉 is the Masculine (as appears by comparing it with the story in S. Luke, where 'tis distinctly 〈 in non-Latin alphabet 〉 in the parallel) and where the context doth not so restrain it, but rather enforceth the enlarging of it, in like manner as 〈 in non-Latin alphabet 〉 v. 23. may be the character of the Sadducees, who denied all future life or subsistence of soul, or body after death; And thus 〈 in non-Latin alphabet 〉 seems to note Luke 14. 14. the reward there spoken of, being that which is opposed to our rewarding one another here in this life, and so the phrase denoting all which is not of this life, that is, that bliss, which the just enjoy after this life. And the phrase which the Jews used to signify this, is, the age, or world to come, which these Sadducees distinctly denied, and the Pharisees believed and affirmed; And sure S. Paul one of those Pharisees Christianized, did reckon of this continued life of the soul, contrary to the mortality or sleeping of it, when Phil. 1. 23. he saith that he desires 〈 in non-Latin alphabet 〉 (which sure is a phrase to express the separation of soul and body) and to be with Christ, which I suppose must conclude a being of the soul, and that an happy one, unless Christ be imagined still to be asleep; and so again when he calls the 〈 in non-Latin alphabet 〉 travelling out of the body, a travailing to the Lord, 1 Cor. 5. 8.

[ e] V. 38. Great ] This Commandment by which the worship of the one God is commanded, Deut. 6. 4. is not only one of those which were written in their Phylacteries, fastened on their posts, and read in their houses daily, but to note it to be the great commandment indeed above others, it is observable, that in Deut. the words in the Hebrew, which begin and end it, have the last letter written very big, and noted in the margin to be so written.

[ f] V. 40. Hang ] The word 〈 in non-Latin alphabet 〉 may fitly, and according to the notion and use of it in sacred Authors, and according to the importance of this place, most properly be rendered conspire or agree, for so the Hebrew 〈 in non-Latin alphabet 〉 , which signifies an agreement of minds, a covenant, or league, Gen. 44. 30. is rendered 〈 in non-Latin alphabet 〉 , where we read, is bound up with, noting an huge kindness and conjunction of affections between Jacob, and Benjamin. As in Chrysostom Epist. K. 〈 in non-Latin alphabet 〉 , is, earnestly to desire his Epistles. So Judith 8. 24. where we vulgarly read their hearts depend on us, 'tis most proper to render it, their hearts agree or conspire with us, or are bound up with us. So Lu. 19. 48. the people 〈 in non-Latin alphabet 〉 , as they heard him they took his part, were of his side, agreed with him. So in Chrysostom, Ep. 〈 in non-Latin alphabet 〉 . He affects you much, and is an earnest lover of me, and Ep. 〈 in non-Latin alphabet 〉 , loving and tendering. So in Palladius, 〈 in non-Latin alphabet 〉 , placing all her affection on the young maid. And so here in these two commandments all the law and the Prophets conspire, that is, the whole Old Testament agrees, conspires with these, these are the sum of all that is said there. But if it be rendered hang, then the meaning will be, that all commanded in the Jewish received Scripture, depends upon one of these two, hangs on one of these great pegges, that is, is, in the last resort, reducible to one of these heads.

CHAP. XXIII.

1. THEN spake Jesus] to the multitude, and to his disciples,

[Paraphrase] 1. Then Jesus having quit himself from the Pharisees and Sadducees, spake

2. Saying, [The Scribes and Pharisees sit in Moses seat,]

[Paraphrase] 2. The Scribes and Pharisees &c. those that are of the Sanhedrin are by you to be looked on, as your lawful Rulers, that have authority over you, succeeding Moses, and the seventy elders, Num. 11. 16.

3. And therefore whatsoever they bid you observe, that observe and do: but do not ye after their works, for they say and do not.]

[Paraphrase] 3. And therefore do ye live in obedience to all their lawful commands, in all regular subjection, and obedience. But let not their actions be your examples, for they live not according to their own prescriptions.

4. For they bind [note a] heavy burdens, and grievous to be born, and lay them on men's shoulders, but they themselves will not move them with one of their fingers.]

[Paraphrase] 4. For many severe ordinances they impose on others over and above what the Law exacts, but will not themselves be persuaded to take the least pains to do those things, which by the clear law of God are most necessary.

5. But all their works they do for to be seen of men: they make broad their [note b] phylacteries, and enlarge the [note c] borders of their garments.]

[Paraphrase] 5. All that they exercise themselves in most industriously, are the performances, which will bring them in most of praise. The law which they were commanded Deut. 6. 8. to bind upon their hands &c. that is, to lay it near their hearts, to practice it diligently, they write in rolls, and hang them in their foreheads, and bind them on their wrists, &c. count them as a kind of charms, and make them as large as they can, to be seen of men, and one to exceed the other. And for the fringes of their garments, which they were indeed commanded to wear, Num 15. 38. Deut. 22. 12. to remember them of the law, and as a peculiar fashion to discriminate them from other men, they either for an ostentation of piety which those were to remember them of, or to express the greater strictness in separating from all others, wear these fringes very large, And so whether for observances invented and prescribed by themselves only, or for those which the law prescribes, all their care is to be praised of men.

6. And love the uppermost rooms at feasts, and the chief seats in the synagogues,]

[Paraphrase] 6. They love to have the first place, if it be but at an ordinary meal, And in the Consistories they are ambitious of the headships, and when they teach in the synagogues, or are there to hear others teach, and, as the manner was, sit in chairs, while they do so, they are ambitious of getting the uppermost chairs.

7. And greetings in the markets, and to be called of men, Rabbi, Rabbi.]

[Paraphrase] 7. And to receive the civilities, and adorations, and commendations of men above all others, as the greatest doctors and leaders of others; which is an evidence of their temper, what 'tis that they principally design in all their religious performances.

8. But be not ye called Rabbi, for one is your master even Christ, and all ye are brethren.]

[Paraphrase] 8. But do not ye contend thus for superiorities, for precedence one above another, for you are all fellow servants, by being fellow Christians.

9. And call no man your [note d] father upon the earth, for one is your father which is in heaven.]

[Paraphrase] 9. And give not up your faith absolutely to be swayed, and ruled by any man, as children are to be swayed wholly by the •• parents bare will, and as these men, Pharisees &c. have their admirers and followers in religion, whereas indeed God your father in heaven is only he, to whose doctrine and precepts ye owe this absolute faith, and obedience.

10. Neither be ye called Masters, for one is your master, even Christ.]

[Paraphrase] 10. And do not ye pretend to be leaders or teachers, but all fellow disciples that receive the faith from me, and so communicate it to others.

11. But he that is greatest among you, shall be your servant.]

[Paraphrase] 11. As for any precedency or superiority, which shall hereafter be instituted in the Church, ye are not to look upon that, but as an office of burden, and duty, of watching and waiting on them, over whom ye are placed.

12. And whosoever shall exalt himself, shall be abased, and he that shall humble himself, shall be exalted.]

[Paraphrase] 12. And indeed for this, this ought to be the Rule that whosoever is ambitious of dignity in Christ's Church, ought never to be admitted to it, but he that shall think himself unworthy of it, is fittest to be advanced to it.

13. But woe unto you, Scribes and Pharisees, hypocrites, for [ye shut up the kingdom of heaven against men, for ye neither go in yourselves, neither suffer ye them that are entering to go in.]

[Paraphrase] 13. ye keep the multitude from embracing the Gospel or doctrine of Christ, to which they are generally inclined, ye suppress the meaning of the Scriptures, which belong to the Messias, And not only reject Christ yourselves, but prohibit others from believing on him, which were it not for fear of you, would willingly embrace him.

14. Woe unto you Scribes and Pharisees, hypocrites, [for ye devour widows houses, and for a pretence make long prayer: therefore] ye shall receive the greater damnation.

[Paraphrase] 14. For instead of showing mercy and charity to them that are left destitute, ye on the other side are greedy and rapacious, grind the face of the poor, and devour the remainder of their substance, whom ye ought in reason to relieve, and that ye may do these acts of uncharitableness more securely, ye pretend to great piety, and for a color, or fair show, (that you may be the more trusted and so have opportunities to do it the better) use to make long prayers: But for this, for your making piety a color and guise, under which to practice the greater sins,

15. Woe unto you, Scribes and Pharisees, hypocrites, for ye compass sea and land [to make one [note e] proselyte, and when he is made, ye make him twofold more the child of hell then yourselves.]

[Paraphrase] 15. to get one Gentile to your religion, and when he is so, by teaching him the worser part of your doctrine, that which fortifies him against the receiving of Christ, and by pressing him to that legal strictness, (which is commanded you as Jews, but belongs not to him) you put him into a far worse, and more dangerous estate, and make him more vehemently to oppose the Gospel, then yourselves, or your own children, natural Jews.

16. Woe unto you, ye blind guides, which say, whosoever shall [note f] swear by the Temple, it is nothing, but whosoever shall swear by the gold of the Temple, he is a debtor.]

[Paraphrase] 16. Woe unto you which take upon you to be the leaders of the blind, Ro. 2. 19. and are blind yourselves, saying, If a man swear by the temple he is not obliged by that oath, but he that swears by the Gold of the Temple, in any promissory oath, he renders himself a debtor, in any assertory, he is guilty of perjury, if it be not true.

17. Ye fools and blind, for whether is greater, the gold, or the Temple that sanctifieth the Gold?

[Paraphrase] 17. What a sottish senseless folly is this, which your deep learning hath advanced you to? For sure the Gold of the Temple which receives all the sacrednesse it hath, above other gold, merely from being the Gold of the Temple, cannot be more sacred then the Temple itself, nor consequently the oath by the gold obliging, when an oath by the Temple itself is not.

18. And whosoever shall swear by the Altar it is nothing: but whosoever sweareth by the gift that is upon it, he is guilty.

19. Ye fools and blind, for whether is greater, the gift, or the altar that sanctifieth the gift?

20. Whoso therefore sweareth by the altar, sweareth by it, and by all things thereon.]

[Paraphrase] 20. The swearing by the altar contains in it that other oath, which ye take to be so much more obliging, that by all the free-will offerings presented at or on the altar, and so cannot possibly be less obliging then that alone.

21. And whoso shall swear by the temple, sweareth by it, and [by him that dwelleth therein.

[Paraphrase] 21. by God, who although he have his throne in heaven, yet is pleased to own the temple, as his place of residence or dwelling upon earth.

22. And whoso shall swear by heaven, sweareth by the throne of God, and by him that sitteth thereon.

23. Woe unto you, Scribes and Pharisees, hypocrites, for [ye pay tithe of mint, and anise, and cummin, and have omitted the weightier matters of the law, [note g] judgment, mercy and faith, these ought ye to have done, and not to leave the other undone.]

[Paraphrase] 23. in matter of paying tithes you are as exact, as any the strictest lawyer would require of you, descending to the tithing of herbs, of which there was doubt and dispute, whether they ought to be paid or no: but for the great moral duties, both of the second and even the first table, just dealing and works of mercy towards men, and the great duty (even of the Law) Faith in God, you are far from the practice of these, which being the most considerable weighty duties, ought most precisely to be walkit in, to be made your work and care; and the other, though not to be left undone, yet counted inferior to those.

24. Ye blind guides, which [strain at a gnat, and swallow a camel.]

[Paraphrase] 24. are very scrupulous in small, and very adventurous in the greatest matters.

25. Woe unto you, Scribes and Pharisees, hypocrites, for [ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess.]

[Paraphrase] 25. Ye are all for washing of outsides, as of your vessels to eat and drink in, so also of your hands, and whole bodies, and in the mean while leave your souls full of all abominable impurities, such as Gen. 6. 11. are expressed by [corrupt, and full of violence] which is as if you should make clean only the outside of a cup or platter, and leave the inside, where the drink and meat is put, full of all kind of filth, see Lu. 11. 39.

26. Thou blind Pharisee, cleanse first that which is within the cup or platter, that the outside of them may be clean also.

[Paraphrase] 26. Thou hypocrite, that art so like a blind man as to wash one part only, and then think all is clean, see to the cleansing thy heart, which is as it were the inside of the vessel, and that is the true way of cleansing the outside, the actions also, at least let the first care be taken for the inside, and the outward cleanness will have its place, and praise, will be to some purpose.

27. Woe unto you, Scribes and Pharisees, hypocrites, for [ye are [note h] like unto whited sepulchers, which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness.]

[Paraphrase] 27. Ye may fitly be resembled to sepulchers, which are fain to beewhited over, that they may be discerned to be such, and so avoided, being otherwise grown over with grass, and not discernible from other ordinary ground, by the outside, Lu. 11. 44. whilst yet within like real sepulchers, ye are full of all pollution.

28. Even so, ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity.

[Paraphrase] 28. Even so are ye, the fairest in outward guise, and show, but in your hearts, designs, and actions that flow from thence, the most noisome, and polluted that can be, nothing but contrariety to your professions, and instead of justice, and charity, which ye pretend, the most greedy and ravenous oppressors. v. 14.

29. Woe unto you, Scribes and Pharisees, hypocrites, because [ye build the tombs of the Prophets, and garnish the sepulchers of the righteous,]

[Paraphrase] 29. You do honor unto the prophets slain by your forefathers.

30. And say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the Prophets.

[Paraphrase] 30. And express your dislike of them that killed them, and say, that if you had then lived, you would sure never have used them, as your fathers did. And this you do, that men seeing this indignation of yours against your fathers bloodiness, may believe all wicked whom you persecute.

31. Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the Prophets.

32. Fill ye up then the measure of your fathers.]

[Paraphrase] 31, 32. Hereby, you do avowedly confess, that you are the children of those bloody men, and consequently that if you go on in their sins, it is most just that all the vengeance, due to them, should with advantage fall on you; and now are ye going on in their steps (see note on c. 10. f.) and all your declaiming against their bloodiness, all your condemning of them, is but a piece of hypocrisy, you being now as bloodily disposed, as any of them, and as ready to perfect that work of cruelty begun by them, and so bring all that blood on you, see Lu. 11. 47.

33. Ye Serpents, ye generation of Vipers, how can ye escape the damnation of hell?]

[Paraphrase] 33. And being of such a serpentine viperous race, and filling up the measure of your fathers sins, in going on still in their bloody course, v. 37. how is it possible for you to escape that final destruction which attends all this guilt, and those torments of hell consequent to it?

34. Wherefore [behold I send unto you Prophets, and wise men, and Scribes, and some of them ye shall kill and crucify, and some of them shall ye scourge in your synagogues,] and persecute them from city to city.

[Paraphrase] 34. I tell you plainly, that I am that God, that send to you Prophets, and others learned in your religion, which receiving the faith c. 13. 52. shall preach it to you. And I now foretell you, that contending that they are no Prophets &c. some of them ye shall kill in zeal, and fury, others ye shall press the Romans to crucify, (which is the very thing which your fathers, whom ye condemn, did before you, for they contended that they were not Prophets) others ye shall scourge in your public judicatures, though ye do not put, or cause them to be put to death. And the issue of it will be,

35. That upon you may come all the righteous blood shed upon the earth from the blood of righteous Abel unto the blood of [note i] Zacharias, son of Barachias, whom ye slew between the Temple and the [note k] Altar.

36. Verily I say unto you, All these things shall come upon this [note l] generation.]

[Paraphrase] 35, 36. That not reforming the sins of your fathers, and all other bloody men that have been before you, (the foulness of whosecrimes ought to have warned you from the like guilts, though they were not all your lineal progenitors, as Cain) but still continuing and going on in them, and filling up the measure of their sins, you shall now in this age, have all that destruction come upon you, which hath been merited by the shedding of those just men's blood, (a grievous and in scripture style a crying sin, that is said to have called to God for the avenging of it) such was Abel, whose blood was said to cry, and such Zacharias the son of Baruch, who is like to be slain in this generation, between the porch of the Temple, and Altar without in the Court, and immediately to usher in that destruction upon you.

37. O Jerusalem, Jerusalem, thou that killest the Prophets, and stonest them which are sent unto thee, [how often would I have gathered thy children together, even as an hen gathereth her chickens under her wings, and ye would not!]

[Paraphrase] 37. How many passionate invitations, and calls have I given you to bring you to repentance, to persuade you to be gathered under the wings of the divine presence, that is, to become proselytes to me, to be born again, and lead new lives, (see note on Lu. 13. d.) but ye refused all?

38. Behold, your house is left unto you desolate.]

[Paraphrase] 38. Behold, your desolation of Temple, and City, and whole nation is irreversibly at hand.

39. For I say unto you, ye shall not see me [note m] henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord.]

[Paraphrase] 39. And after I am once gone from you, ye shall see me no more, receive no more admonitions from me, till I come to take vengeance of you, at which time you shall be forced to confess me, And those that will not confess me now, would then be most glad (if it would be accepted) to use that acclamation which the children did, when ye were displeased with them, c. 21. 9. to obtain any mercy from me.

Annotations on S. MATTHEW, Chap. XXIII.

[ a] V. 4. Heavy burdens] Heavy burdens imposed on men by the Pharisees, may be discerned by their own writers. R. Joshua before Christ's time, among the several things, that are pernicious to the world, numbers 〈 in non-Latin alphabet 〉 , plagas Pharisaorum, the strokes, or severities, of the Pharisees. And these are mentioned in the Talmud tr. Sotah, Plagas Pharisaeorum vocat superfluos cultus, ac ritus molestos ab ipsis in religionem lege Mosaicâ praescriptam subintroductos, by the strokes of the Pharisees he means, superfluous worships and troublesome rites, introduced by them under hand into the Jewish religion. And Maimonides, Appellarunt additamenta illorum quibus legem gravem reddiderunt, plagas, they called the additaments by which they made the Law heavy, strokes or severities.

[ b] V. 5. Phylacteries ] The Phylacteries were a great part (though a great mistake, and deceit) of the religion of the latter Jews, upon God's commandment Deut. 6. 8. Exod. 13. 16. of binding those words for a sign upon their hands and as frontlets between their eyes, and writing them upon the posts of their doors, and of their gates, (which certainly were but figurative expressions, of that which was before mentioned, Deut. 6. 7. Thou shalt teach them diligently unto thy children, and shalt talk of them, when thou sittest in thy house, and when thou walkest in the way, &c.) this carnal people which were apt to turn all inward piety into outward formality, and matter of ambition and ostentation, would needs understand this precept literally, and made them scrolls of parchment, in which they wrote four Sections of the Pentateuch, 1. the nine former verses of Deut. 6. 2 ^lie , the nine first verses of the 13 of Exod. 3 ^lie , the eight last verses of the same chapter. 4 ^lie , from the 13 to the 22 of Deut. 11. These rolls of parchment were by them prepared with a great multitude of ceremonies and decrees made by them of the creatures of whose Skins that parchment was to be made, of the Knives, with which 'twas to be cut; and a great deal more: Being made, they fitted, and applied them to the foreheads, and to the wrists, and they were called by them in Hebrew, Tephillin, because the special use of them were in their prayers, and here 〈 in non-Latin alphabet 〉 , either because they were to help, keep the Law in their memory, or because they were a kind of amulet, or charm against fascinations, and diseases, against the malus genius, saith Paulus Fagins; This being the nature of the Phylacteries, a carnal observation of their own, set out with many ceremonies, and yet by them affixed on God, as if commanded by him, The Pharisees the most exact among the Jews, that would go beyond all others in performances, and withal, the most ostentatious of any, and willing to be differenced from all others, by such marks of extraordinary piety, did 〈 in non-Latin alphabet 〉 , wear these of a greater breadth, then any others, and are here said properly to do this, 〈 in non-Latin alphabet 〉 , that they may be looked on by men.

[ c] Ib. Borders ] The 〈 in non-Latin alphabet 〉 are the fringes, that God commands the people to use, Num. 15. 38. and wear on the borders of their garment, with a blew ribband on the fringe. And the use of it there assigned was, 1. that they may look upon it, and remember all the Commandments of God, and do them, 2. that they seek not after their own hearts, and their own eyes, after which they use to go a whoring, that is, that they take not up the customs or fashions of other nations, which they were very apt and prone to do, ever since they came out of Egypt, and therefore are by this forewarned that they keep themselves a peculiar people to God, in outward fashions, and consequently in inward purity of heart (in order to which the other was designed) discriminated from all the nations of the earth. By this it appears, how this custom of the fringes differs from the other of the Phylacteries; That was wholly a traditon, and invention of the Jews, on a mistake of God's command, and then an enlarging of this to vanity and ostentation; But this hath a truth in God's precept, was really commanded by him, in order to a pious end, which end being forgotten, they wholly contented and satisfied themselves in the outward observation of them; and the Pharisees made that as pompous as they could, laboring to exceed all other men in the bigness of their fringes, or 〈 in non-Latin alphabet 〉 , and placing piety in that, as being most discriminated thereby from the Nations (in order to which this fashion was prescribed by God) and in some measure from other Jews, which wore them not so big, and so are particularly in this, as in many other things 〈 in non-Latin alphabet 〉 , according to the meaning of their name in Hebrew; vain-glorious separatists, and are thus looked upon by our Savior in this place.

[ d] V. 9. Father ] The Wiseman, the principal of the school of the Prophets, who had the great authority among them, no man contradicting what he said, was by them then called 〈 in non-Latin alphabet 〉 Father. So Maimonides come. ad Peah, c. §. 1. 〈 in non-Latin alphabet 〉 The Parents must be honored, and the wise men, which are the Fathers of all. and in this respect, and this sense of the word Father among the Jews, all Christians being now taught of God by Christ are appointed to acknowledge no father in earth.

[ e] V. 15. Proselyte ] A Proselyte, is one that being a Gentile by birth and religion, comes over to the Jewish religion, either in whole, or in part; For there are three sorts of strangers, and two of Proselytes among the Jewish writings. The first sort of strangers are those which continue open Idolaters, who were not permitted to live, or have any place of being in the Land of Israel, the 2 ^d sort of strangers are the first of Proselytes, which though they embraced not the whole Jewish religion of Circumcision, Washing, and Sabbatizing, &c. yet renounced the Idolatry, and 〈 in non-Latin alphabet 〉 , or multitude of the Gentile God's, and assented to some foundations of the Jewish religion, which they called the seven precepts of the sons of Adam, and of Noah, of which we shall have a fitter occasion to say more, on Act. 15. These were called Proselytes of the gates, were permitted to live among them, to come into one court (the outer) of the Temple (called atrium Gentilium, divided by a low wall or Sept from the other, called by S. Paul 〈 in non-Latin alphabet 〉 Ephes. 2. 14. a half-wall of partition, on which saith Josephus, was written 〈 in non-Latin alphabet 〉 , that no stranger might got into the inner court ) and, in brief, were by the Jews allowed to have portionem in vita futura a portion in the life to come, whether that be Heaven, or the Kingdom of the Messias, Maimon, de poen. c. 3, §. 5. And yet of these 'tis observable, that after the Jews came under the Roman yoke, and so were unable to keep their Proselytes of the gates within their prescribed rules, having no jurisdiction over them, their wise men determined, that they should have no commerce with them, which was accordingly observed; till S. Peters Vision ( Act. 10.) assured the Christian Jews, that this was not required of them. The 3 ^d sort of strangers, and 2 ^d of Proselytes are those, which embraced the whole Jewish religion, submitted to be Circumcised, and to perform the whole number of the precepts of the Law; and these are admitted to privileges proportionably, and differ nothing from a Jew, but only that they are not born in the land (as the Mamluchi among the Mahomedans ) of whom 'tis Justin Martyrs affirmation, 〈 in non-Latin alphabet 〉 , the circumcised proselyte is as one that was born in the land. To which purpose they apply that of the prophet, The stranger, 〈 in non-Latin alphabet 〉 , saith he, that is, the Proselyte, shall be join'd unto them, shall be joined to the house of Jacob, 〈 in non-Latin alphabet 〉 , one and the same law being given to all that are circumcised. Of this sort were the Shechemites, Achior, ( Judith 14. 10.) Nebusaradan, (saith Gemara, Sanhedrim c. 11.) Uriah the Hittite, and Herod the Idumaean (whose kingdom in his successors is therefore called 〈 in non-Latin alphabet 〉 the kingdom of the strangers ) Nicolas, Act. 6. and these are called 〈 in non-Latin alphabet 〉 proselytes of righteousness, and 〈 in non-Latin alphabet 〉 proselytes of the covenant. Of these say the Jews, that above all things they must be circumcised, and Tacitus hist. l. 5. having mentioned the Jews custom of circumcision adds, transgressi in morem eorum idem usurpant, nec quicquam priùs imbuuntur quàm contemnere divos, &c. And, because some other nations had gotten a traditionary custom of circumcising, without forsaking heathenism, or undertaking any degree of Proselytisme, as the Egyptians, and from them, saith Diodorus Siculus, the men of Colchos, and of old the Ishmaelites, and now the Turks, It is therefore resolved among the Jews, that if any such shall become a Proselyte, though he cannot be circumcised again, yet on the eighth day of his proselytisme, some blood must be fetched of that part, which they call 〈 in non-Latin alphabet 〉 the breaking of the skin (for a testimony of their Proselytisme) which, they confess, Moses knew nothing of, but is an institution of their own. These Proselytes of the Covenant may perhaps be meant by the