Annotations on the New Testament
[ i] V. 18. Jot. ] 〈 in non-Latin alphabet 〉 is thought by some to refer to the Hebrew Chirec, by others to some corners of the Hebrew letters, from whence their Critics were wont to deduce great Mysteries. But the word must be resolved to be of a Greek origination, and there it signifieth 〈 in non-Latin alphabet 〉 (for so sure we must read in Hesychius, not 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 ) the beginning of a letter, which is less then the least letter, iota, which went before; Thus (saith Plutarch l. 2. adversus Col. ) did Epicurus contend with Democrates 〈 in non-Latin alphabet 〉 ; about syllables and these, where most probably they signify pieces of letters, as syllables are pieces of words. Thus is the word used in Hesychius for any the least part of anything; thus he renders 〈 in non-Latin alphabet 〉 (mentioned here c. 7. 3.) 〈 in non-Latin alphabet 〉 , a thin minute piece of wood, of some, but very little length. The Hebrew reads 〈 in non-Latin alphabet 〉 , which the Rabbin's frequently use for the little stalk or tail of any fruit. The Syriac hath serto, which Ferrarius interprets minima linea, and so the Arabic, chatta linea or lintola, the least stroke or part of a letter. And accordingly it is here set to denote any the smallest inconsiderable parts, any minutiae in the Law. The word is here joined with 〈 in non-Latin alphabet 〉 , the name of a Greek letter, which cannot be translated into English any otherwise then that it is a Greek [ • ] and therefore I have retained it in the margent, as Alpha and Omega two Greek letters are retained in the rendering of the Apocalypse.
[ k] V. 21. Heard ] There were three ways among the Hebrews of interpreting Scriptures; first 〈 in non-Latin alphabet 〉 hearing, 〈 in non-Latin alphabet 〉 , when any fact is recited, or Historical sense explicated, which to have heard is sufficient without any more. 2 lie 〈 in non-Latin alphabet 〉 mystical exposition. 3 lie . 〈 in non-Latin alphabet 〉 parabolical exposition. The first of these belongs to those passages of Scripture, which were plain matters of fact, as here plain commands of the Decalogue, without any other expositions on them; then the bare reciting them out of the book; And to show that this, and that of adultery v. 22. and that of perjury v. 33. were commands of the Decalogue, and that that of the lex talionis, law of retaliation v. 38. and loving friends, and hating enemies v. 43, (which two, though they agree with the rest in the 〈 in non-Latin alphabet 〉 , ye have heard, yet differ in the 〈 in non-Latin alphabet 〉 , to them of old ) were doctrines of Moses Law, though not of the Decalogue (as that of Divorce having neither the [ 〈 in non-Latin alphabet 〉 , ye have heard ] nor the [ 〈 in non-Latin alphabet 〉 ] to them of old time, is neither) to show this, I say, it is that Christ's form here still begins with 〈 in non-Latin alphabet 〉 ye have heard, in reference to the 〈 in non-Latin alphabet 〉 hearing, forementioned, which belonged to such; or in reference to [ Hear O Israel ] the form, with which the Law began, in Moses 's reciting it, Deut. 5. 1. and so, in like manner, his form of addition [ 〈 in non-Latin alphabet 〉 , but I say to you ] is an intimation of the Rabbins form, when having set down another's doctrine, they make observation upon it, 〈 in non-Latin alphabet 〉 And, or, But I say,
[ l] V. 22. Racha ] The word 〈 in non-Latin alphabet 〉 is an Hebrew word, and signifies vain, or empty, and being applied to any man, is a word of Contumely, calling him empty, despicable, witless fellow, this is here forbidden by Christ, and (as an unsupportable wound to another's reputation, which is generally prized next to life, often prefer'd before it) is by him thought fit to be superadded to the old command of not killing. And that this is an elevation of Christ's doctrine above the Heathen theology, may appear by a known passage in Homer Iliad. 〈 in non-Latin alphabet 〉 . where Minerva forbids Achilles striking Agamemnon,
[ m] V. 24. Reconciled ] The words [ 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 ] in the Passive voice have a peculiar sense in the New Testament; In ordinary Greek Authors they signify to be pacified, reconciled, but contrariwise in these (according to the notation of the Reciprocal conjugation, Hithpabel, among the Hebrews) to reconcile himself to another, i. e. to appease, get the favor of that other. So 1 Cor. 7. 11. 〈 in non-Latin alphabet 〉 let her appease, reconcile herself to her husband. So Rom. 5. 10. If we being enemies 〈 in non-Latin alphabet 〉 , were reconciled to God, i. e. restored to his favor (God pacified toward us) So 2 Cor. 5. 20. 〈 in non-Latin alphabet 〉 , take care that God be reconciled unto you, and so here 〈 in non-Latin alphabet 〉 , take care that he be reconciled to thee, pacify him, reconcile thyself to him, for that which goes before is, not that he hath done thee injury, but thou him, when thy brother hath somewhat against thee ] In which sense also that other phrase v. 25. [ 〈 in non-Latin alphabet 〉 , ] literally [ be well minded ] is to be taken, not that thou think well of thy injured brother (for that is not the business of that place) but that thou seek his favor and forgiveness, his accord and agreement with thee, that he may think well of thee, and be reconciled to thee. See Note on Mar. 14. 54. f. So in like manner the Active 〈 in non-Latin alphabet 〉 is not, as in other Authors it signifies, to appease, but) to restore any man to another's favor, 2 Cor. 5. 19. All this is to be made up by observing the importance of the Hebrew 〈 in non-Latin alphabet 〉 in the several Conjugations.
[ n] V. 25. Officer. ] The word 〈 in non-Latin alphabet 〉 Officer, or Sergeant, which is here used, and so in like manner Joh. 18. 3. is also used Luke 4. 20. in another sense, by which compared together it appears that the same men which in the Consistory, or Court of Judgment among the Jews, were Apparitors, or Sergeants, were also in the Synagogues employed (as Deacons) to minister, to bring and take away the book, &c. So the very word 〈 in non-Latin alphabet 〉 that we ordinarily render Deacon doth Mat. 22. 13. signify the officers, that take and carry men to prison, and (as it was the Lietor's office) bind men hand and foot, &c. Instead of 〈 in non-Latin alphabet 〉 here, is 〈 in non-Latin alphabet 〉 Luke 12. 58. i. e. the Sergeant or Lictor that executes the sentence, to which any man is adjudged by the Court of Justice.
[ o] V. 28. Looketh ] 〈 in non-Latin alphabet 〉 here signifies not to see, but to behold, consider, look upon with some intention, or earnestness, or voluptuous design. Proportionably to what we find of this word, when 'tis applied to other matters, As Ephes. 5. 15. 〈 in non-Latin alphabet 〉 , see, i. e. take heed very diligently 〈 in non-Latin alphabet 〉 , &c. that ye walk accurately. And very frequently in that sense for taking heed. Saint Chrysostom here reads, 〈 in non-Latin alphabet 〉 , he that looks upon, and as Theophylact renders it by standeth and looketh earnestly, so he by maketh it a business to do so, hunts after, feeds his eyes with the spectacle, nails them to handsome faces, and again, looks that he may desire. An example of this there is in the two Elders Sus. v. 32. who being denied the farther enjoying of their lusts, command to uncover her face, that they may be filled with her beauty. And so 1 Esar. 4. 19. they gape, and even with open mouth fix their eyes fast on her: And Ecclus 9. 5. and 8. 〈 in non-Latin alphabet 〉 , gaze not, look not on a maid, as if thou wert a learning her, filling thy Phansy with her beauty, lest thou be ensnared by her complexion, color, or beauty in her cheeks: for so I suppose the right reading ( 〈 in non-Latin alphabet 〉 not 〈 in non-Latin alphabet 〉 ) imports. So Ecclus. 41. 21. 〈 in non-Latin alphabet 〉 , contemplating another man's wife, and 〈 in non-Latin alphabet 〉 (not, as 'tis rendered, being over-busy, but) a curious earnest beholding his maid, as the word is used 1 Tim. 5. 13. and Ecclus. 42. 12. Look not earnestly on any man for beauty, and so the Fathers generally use 〈 in non-Latin alphabet 〉 , to this matter. And so in Human authors. 〈 in non-Latin alphabet 〉 , Niceph. Basilac. 〈 in non-Latin alphabet 〉 . Look'd with amorous eyes, and earnestly beheld his beauty, and so 〈 in non-Latin alphabet 〉 , bedded her love in her heart, it being dangerous to let it out, The very thing called here, committing adultery in the heart. The thing then here forbidden by Christ is the delight or pleasure of looking on carnal objects, which pious men of the Old Testament have abstain'd from, as Job 31. 1. but is now most strictly prohibited by Christ. Thus (saith Athenagoras ) 〈 in non-Latin alphabet 〉 , to behold with pleasure is adultery to a Christian, 〈 in non-Latin alphabet 〉 , 'tis not lawful to behold curiously the beauty of virgins, Cat. in Job. and so 〈 in non-Latin alphabet 〉 in Clem. Alex. and 〈 in non-Latin alphabet 〉 , the incontinence of the eye is forbidden the Christian, saith S. Chrysostom. And even among the Heathens, the answer of Pericles to Sophocles, showing him a beautiful woman, is considerable, 〈 in non-Latin alphabet 〉 , A sober General must keep at home, or in his power, his eyes as well as hands. Stob. Serm. 17.
[ p] V. 31. It hath been said ] The form of the Preface here, being no more then [ 〈 in non-Latin alphabet 〉 it hath been said ] without either the 〈 in non-Latin alphabet 〉 , ye have heard or [ 〈 in non-Latin alphabet 〉 , to them of old ] doth note that the matter here recited was no Precept, given either by Moses in the Law, or by any other after him, to that ancient people, but that it was only a Permission, by allowing impunity in the 〈 in non-Latin alphabet 〉 , the case of nakedness, or turpitude, Deut. 24. 1. to this the Pharisees distinctly refer c. 19. 7. and Mar. 10. 7. Why then did Moses command, &c. where yet all that Moses did command is only this, that he that doth put away his Wife (in the case, which for the hardness of their hearts he permits v. 8. but allows not, much less commands) shall do it formally, and legally, giving her a bill of Divorce, that by that means the divorced woman may marry again, and bring forth children by some other man. 'It is true indeed there were some licentious doctrines brought after into the schools by some of their Doctors or latter Interpreters of Moses. One sort of them, which acknowledged it to be allowed in no other case but that of Nakednesse, or turpitude, did yet extend the word Turpitude to almost every matter of dislike; another sort extended the liberty, or allowance (without any reflection on that of turpitude) to 〈 in non-Latin alphabet 〉 , Mat. 19. 3. for, or, upon every cause. But the context here seems not to refer to these Doctors, but peculiarly to the Permission afforded by Moses (and the command of giving the Bill of Divorce) Deut. 24. which indulgence, or impunity is here, and Mat. 19. retrenched by Christ, and strict command given, both that no cause but that of Fornication shall be competent for Divorce, and that no Christian society shall grant that toleration, which only for the hardness of their hearts was then afforded the Jews.
[ r] [ q] V. 39. Resist ] The word 〈 in non-Latin alphabet 〉 may here signify (in a notion, wherein 〈 in non-Latin alphabet 〉 , in Composition, imports vicem refer, ) repayment of injury, violence, &c. as in the word 〈 in non-Latin alphabet 〉 , to suffer by way of retaliation, and give by way of recompense, &c. and 〈 in non-Latin alphabet 〉 to invite him again who had invited thee, Luke 14. 12. So doth Tertullian seem to render it, laesi vicem refer prohibentur, Apol. c. 37. when we are injured we are forbidden to make returns, the same that Rom. 12. 17. is called 〈 in non-Latin alphabet 〉 , to repay evil for evil, which is there the interpretation of 〈 in non-Latin alphabet 〉 , v. 19. avenging themselves. And 'tis observable that the word is applied in the Old Testament to impleading, or prosecuting at law, as Jer. 49. 19. where the Hebrew reads 〈 in non-Latin alphabet 〉 , diem dicere, to implead, the Greek have 〈 in non-Latin alphabet 〉 ; who shall resist me? So Jer. 50. 44. and so the word 〈 in non-Latin alphabet 〉 , when 'tis rendered 〈 in non-Latin alphabet 〉 , to resist, Isa. 5. 8. it signifies impleading in judgment, & Oba. 11. to use violence against any. So 〈 in non-Latin alphabet 〉 which signifies any kind of return to another in word or action (and is ordinarily rendered 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 to answer ) is rendered 〈 in non-Latin alphabet 〉 to resist, as Deut. 19. 18. Is. 3. 9 and 59. 12. Jer. 14. 7. by which (as 'tis here set in opposition to the lex talionis, law of retaliation, the eye for eye v. 38.) it will appear that in cases of this nature (a light Contumely, &c.) not only private revenge is interdicted Christians, but also the exacting of legal revenge before the Magistrate. But beside this [ 〈 in non-Latin alphabet 〉 ] signifies ordinarily violent and armed resistance, Rom. 13. 2. and so in Hesychius [ 〈 in non-Latin alphabet 〉 ] and [ 〈 in non-Latin alphabet 〉 ] resisting, and waging war, are all one; and 〈 in non-Latin alphabet 〉 , is 〈 in non-Latin alphabet 〉 , in the Old Glossary, 〈 in non-Latin alphabet 〉 obsto, obsisto, resisto, and so in Homer;
[ a] V. 40. Coat ] Some difficulty there is, what is here meant by 〈 in non-Latin alphabet 〉 , which is rendered a coat, but more properly a shirt or sarke, and 〈 in non-Latin alphabet 〉 the upper garment; perhaps it may be cleared by finding the notation of the former, 〈 in non-Latin alphabet 〉 , for then the latter, 〈 in non-Latin alphabet 〉 , being a more general word for any kind of garment, will be here regulated by Analogy with that: For the original of [ 〈 in non-Latin alphabet 〉 ] there is little doubt, but it is Hebrew, differing so little from their 〈 in non-Latin alphabet 〉 ; The Hebrew word notes it to be linen, and it is the name of the Priest's inner garment among them, and so 〈 in non-Latin alphabet 〉 , saith Mos • hopulus on Hesiod p. 70. it signifies the inner garment. So in Aristophanes, 〈 in non-Latin alphabet 〉 where 〈 in non-Latin alphabet 〉 signifies, and is by the Interpreter rendered interula, the inner garment. So in Eustathius 〈 in non-Latin alphabet 〉 , it signifies the inner garment, and giving it an Etymology (somewhat remote) from 〈 in non-Latin alphabet 〉 . he saith it is so called. 〈 in non-Latin alphabet 〉 , because it is immediately next the body. And a phrase in Saint Jude v. 23. [ 〈 in non-Latin alphabet 〉 ] signifies it to be next unto the Flesh, the same which the Latins call camisia, and the Greeks sometimes 〈 in non-Latin alphabet 〉 , and Hesiod hath given it the Epithet of 〈 in non-Latin alphabet 〉 , i. e. a long garment, saith Moschopulus. Thus in Homer 's Iliad.
V. 41. Go a mile ] 〈 in non-Latin alphabet 〉 is a Persian word (and custom) to take up men, as we take up Post-horses, to carry our burdens from stage to stage (and so the word is used, c. 27. 31.) which when one hath performed, another is taken up in his stead for the next Post. These stages are each of them a Parasange, called 〈 in non-Latin alphabet 〉 saith Agathias, because, when men came to the end of them, they did refresh themselves and return home. Now the 〈 in non-Latin alphabet 〉 or mile, which is here mentioned for the supposed stage, is but the fourth part of a Parasange (or thereabout) the Parasange being, saith he, thirty stadia, and the 〈 in non-Latin alphabet 〉 , but seven or eight, to signify (as in the former the 〈 in non-Latin alphabet 〉 was a light supportable injury, or rather a Contumely only, and the taking away the Cloak, a robbery again supportable to him, that hath the Coat left, and perhaps a great Estate also, so) here the oppression or invasion of liberty spoken of, to be but a petty damage, going but a quarter of an ordinary Post (and no burden mentioned neither) and they that are so impatient of such tolerable injuries, as to oppose force or meditate revenge for them (which ordinarily brings greater sufferings upon them, and so is far from gainful to them that use it) especially to break into open violence upon such light grounds, are directly contrary to this practice of Patience here commanded, and prescribed to all Christians.
[ t] V. 45. The 〈 in non-Latin alphabet 〉 here again being answerable to enemies, v. 44. (and in the notion mentioned in Note on v. 39. ) are the injurious; as on the other side [ 〈 in non-Latin alphabet 〉 good ] are the friendly or kind, differing from 〈 in non-Latin alphabet 〉 righteous, that follows, just as Rom. 5. 7. or as 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 , righteous, and merciful, or as when 〈 in non-Latin alphabet 〉 good is expressed to signify 〈 in non-Latin alphabet 〉 , benignity, as Mat. 20. 15. (or as when 〈 in non-Latin alphabet 〉 Jam. 3. 1. & good works in our ordinary phrase, signifies works of charity, or mercy ) such an one as Hesychius explains by 〈 in non-Latin alphabet 〉 (a word taken into the Greek language from the Hebrew 〈 in non-Latin alphabet 〉 ▪ or the Syriac 〈 in non-Latin alphabet 〉 , only with the addition of the Greek termination) and so in like manner, the word 〈 in non-Latin alphabet 〉 perfect, (answerable to the Hebrew word 〈 in non-Latin alphabet 〉 v. 48.) signifies the same charity or benignity of nature, and is all one with 〈 in non-Latin alphabet 〉 in the Parallel place Luke 6. 36.
V. 47. More ] 〈 in non-Latin alphabet 〉 ; The phrase may seem to have respect unto the Hebrews language, who call 〈 in non-Latin alphabet 〉 mercifulness, 〈 in non-Latin alphabet 〉 , abundance of goodness, and 〈 in non-Latin alphabet 〉 in Kimchi, excellence of (or exceeding ) goodness, such as belongs to the special pious extraordinary Jews (and Christians proportionably) Thus in Pirche Avoth, c. 15. 〈 in non-Latin alphabet 〉 . 〈 in non-Latin alphabet 〉 He that saith, That which is mine thine, and that which is thine is mine (which is the loving of friends, doing curtesies to them that will pay them again) is an ideote, 〈 in non-Latin alphabet 〉 populus terrae, an ordinary vulgar person, doth nothing 〈 in non-Latin alphabet 〉 , extraordinarily.
CHAP. VI.
1. [note a] TAke heed, that ye do not your alms before men, [to be [note b] seen of them, otherwise ye have no reward of your father which is in heaven.]
[Paraphrase] 1. To be beheld or looked on by them, If you do not thus take heed, you will lose that reward which God in heaven hath laid up for the Alms-giver.
2. Therefore when thou doest thine alms, do not sound a trumpet before thee, as the Hypocrites do, in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, [They have their reward.]
[Paraphrase] 2. The praise of men is their reward, the only one which they are likely to have for this performance, which is thus by them designed to their own glory. From God they are sure to receive none, by receiving this they acquit God of all farther payment.
3. But when thou doest alms, [let not thy left hand know what thy right hand doeth,
4. That thine alms may be in secret; And thy father which seeth in secret, himself shall reward thee openly,]
[Paraphrase] 3, 4. Watch over thyself as one that is very apt to fall into this sin, to do works of mercy vaingloriously, and therefore do them as secretly as you can, and let not thy dearest bosom-friend, which is to thee as thy left hand, know what thou doest in this kind (unless so far as he shall be necessary to assist thee in the doing of it, or as his knowing of it may some other way be ordinable to the glory of God, without any reflection of any praise on thee from him or other) and God which beholds that which was thus done by thee in secret, shall give thee that very reward for thy secret piety, which the vainglorious person designs to himself, (but cannot so readily obtain, as by this contrary way thou shalt) make payment to thee in the sight of Men and Angels.
5. And when thou prayest, thou shalt not be [as the hypocrites are; for they love to pray [note c] standing in the [note d] synagogues, and in the corners of the streets, that they may be seen of men,] Verily I say unto, They have their reward.
[Paraphrase] 5. Like them, which pray with the same design, that stage-players act on the stage, to gain applause by so doing. For all their joy in praying is to do it in places of greatest resort, where they may be most visible, as they that stand in the meeting of two streets, choose that as the place of best advantage, to be seen by those which pass in either street.
6. But thou when thou prayest [enter into thy closet, and when thou hast shut thy door, pray to thy father which is in secret, and thy father which seeth in secret shall reward thee openly.]
[Paraphrase] 6. Retire from thy worldly company (as Jacob Gen. 32. 24. when he wrestled with the Angel) and with thy doors shut to thee, pray there to thy heavenly father, which is himself invisible, and seeth thee, how secret soever thou art, and consequently that which is done by thee in secret, and he that is thus the beholder of thy closet-devotions shall reward thee before Men and Angels.
7. But when ye pray, [use not [note e] vain repititions, as the heathen do, for they think that they shall be heard for their much speaking.]
[Paraphrase] 7. Do not lengthen your prayers with idle tautologies, after the manner of the heathen, which think they shall have their prayers granted through the multiplicity of words used by them in their devotions.
8. Be not ye therefore like unto them: For your father [knoweth what things you have need of, before ye ask him.]
[Paraphrase] 8. Hath no need of your expressions to tell him your wants, and therefore is not likely to be wrought on, by the length and multiplicity of them.
9. [After this manner therefore pray ye, Our father which art in heaven, hallowed be thy name.
10. Thy kingdom come. Thy will be done in earth, as it is in heaven.
[Paraphrase] 9, 10. I shall therefore set you a pattern, after which to form your prayers. Our father which remainest in thy throne in heaven, and there art praised by the Angels and Saints, which reignest there, and art perfectly obeyed, grant that thy name may be hallowed, thy throne may be set up and acknowledged, thy holy will and commands obeyed here below on earth also, by us thy sons and servants, sincerely, and readily, and in some proportion, to what is there in heaven.
11. Give us [this day our f daily bread.]
[Paraphrase] 11. The necessaries of our lives from day today, or that which is proportioned to every man's being, or sustenance.
12. And forgive us our debts, as we forgive our debtors.
[Paraphrase] 12. And punish not on us all the sins wherewith we have offended and provoked thee to punish us, as we do most freely forgive all the injuries, which have by others been done to us.
13. And [ lead us not [note g] into temptation,] but deliver us from evil, for thine is the kingdom, the power, and the glory, forever. Amen.
[Paraphrase] 13. Permit us not to be brought into any temptation or snare, suffer us not to be entangled in any dangers or difficulties, which may not be easily supported by us.
14. For if [ye forgive men their trespasses your heavenly father will also forgive you.]
[Paraphrase] 14. For it hath been well observed by the wise men among the Jews, that our pardoning of those who have injured us, is rewarded by God with hearing of our prayers for his forgiveness. See Ecclus 28. 2, 3, 4, 5. & Mat. 5. 7.
15. But if ye forgive not men their trespasses, neither will your father forgive your trespasses.
16. Moreover, when ye fast, be not as the hypocrites, of a sad countenance, for [they [note h] disfigure their faces, that they may appear unto men to fast,] Verily I say unto you they have their reward.
[Paraphrase] 16. They put on sad and mournful looks, appear in foul sordid garments, and unwash'd faces, which makes them look lamentably, or perhaps they cover or veil their faces that they may discover or reveal their fasting.
17. But thou when thou fastest [ [note i] anoint thy head, and wash thy face]
[Paraphrase] 17. Behave thyself as upon an ordinary day (for the Jews anointed and washed themselves daily, save only in time of mourning.)
18. That thou appear not unto men to fast, but unto thy father [which is in secret,] and thy father which seeth in secret shall reward thee openly.
[Paraphrase] 18. Who seeth thee when no man else doth.
19. Lay not up for yourselves treasures upon earth, where moth and [note k] rust doth corrupt, and where thieves break thorough and steal.]
[Paraphrase] 19. 'It is a great vanity to hoard or treasure up any of the possessions of this world, for they are all, whether cloth, or fruit, or money, subject to those three casualties of moths, vermin, and thieves; everyone the worse, some lost by keeping.
20. But [lay up for yourselves treasures] in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through, nor steal.
[Paraphrase] 20. Ecclus. 29. 11.
21. For where your treasure is, there will your heart be also.]
[Paraphrase] 21. For as long as your treasures are those of this world, your hearts will be fastened upon this world, your only way of elevating your desires, and setting them on heaven, is to lay out that which God gives you, on his service.
22. The light of the body is the eye, If therefore thine eye be [note l] single, thy whole body shall be full of light.
23. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness?]
[Paraphrase] 22, 23. As the eye is the candle of the body, lightens and directs it, so hath liberality of mind a most observable influence upon the whole Christians life, and actions, serving them with light and directions, toward the making them all very Christian; But where, instead thereof, covetousness is gotten in, there is commonly nothing but darkness, i e. a life aliene from Christ, from the temper which he requires; If then that most eminent leading virtue in Christianity, thy charity, or liberality be extinct, and turned into the tontrary, that of covetousness, what a deep darkness shalt thou walk in, though the light of the Gospel shine round about thee?
24. No man can serve two masters: for either he will hate the one, and love the other, or else [he will [note m] hold to the one and despise the other; Ye cannot serve God and Mammon.]
[Paraphrase] 24. He will perform faithful service to the one whom he loves, but for the other, whom he hates, or undervalues, if he be engaged in his service, he will despise his commands, and not care to please him; even so the tending and observing of wealth, doing nothing but what may in the eye of the world tend to increase of riches, is not reconcilable with the serving of God, doing what Christ requires of us.
25. Therefore I say unto you [ take no thought for your life, what ye shall eat, or what ye shall drink, nor yet for your body, what ye shall put on. Is not the life more then meat, and the body then raiment?]
[Paraphrase] 25. Be not fearful or anxious for the future, nor doubtful of God's providence in allowing you the necessities of life, food and raiment; for 'tis so much more easy to give food than life and • ayment than a body, that sure God, who was so able, and so kind to do the one, will not be unable, or backward to do the other to all that depend upon him faithfully.
26. Behold the fowls of the air, for they sow not, neither do they reap, nor gather into barns, yet your heavenly father feedeth them. Are ye not much better then they?
27. But which of you by taking thought can add [note n] one cubit unto his stature?
28. And why take ye thought for raiment? Consider the lilies of the field how they grow, [they [note o] toil not, neither do they spin:]
[Paraphrase] 28. They neither labor in husbandry, for the sowing those things, from whence in the time to come garments are made, hemp, flax, &c. nor do they spin them, when they are grown; i. e. they contribute nothing toward this matter of providing themselves clothing for the future.
29. And yet I say unto you, that even [Solomon in all his glory was not arrayed like one of these.]
[Paraphrase] 29. The natural bravery of the lily, especially of the white lily, is beyond all the glory of apparel, that art and cost could bring in to Solomon (though 'twere his glory ever to go in white) that being but accidental and adventitious to him, this coming from the lilies own fruitful bowels, and so more genuine and natural, and truly glorious.
30. Wherefore if God so clothe the [note p] grass of the field, which today is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith?]
[Paraphrase] 30. And if God have made so rich and glorious a provision of attire for those short-lived flowers, then certainly for us (that have such instances of his providence) to doubt of God's power, or will to provide us sufficient raiment, is a piece of weakness, or want of faith, which will not be excused in us, God having promised that he doth and will care for us, which promise cannot be doubted of without infidelity.
31. Therefore [take no thought, saying, What shall we eat, or what shall we drink, or wherewithal shall we be clothed?]
[Paraphrase] 31. Be not beforehand so troubled with apprehension of future wants of food and raiment.
32. (For after all these things do the Gentiles seek) for your heavenly father knoweth that ye have need of all these things.]
[Paraphrase] 32. (The things that heathen men are so sollicitious for; they that worship false Idol gods, or that acknowledge nothing of a divine providence,) For the Gospel tells us (not that we have no need of them, but) that God knows we have need of them, and will in his providence take care for our wants, help us to the necessaries of life in due time, as long as he affords us life.
33. But seek ye first the kingdom of God and his righteousness, and all these things shall be added unto you.
[Paraphrase] 33. But let your principal and first care be to approve yourselves the obedient servants of God, performing all those things with all diligence and exactness, which are required to render you acceptable in his sight, and then for the necessaries of this life (though ye now, which follow me, have no way to lay in for yourselves) I promise you, that they shall not be wanting to you I will take care they shall be brought in unto you.
34. Take therefore no thought for the morrow; for the morrow shall take thought for the things of it self; sufficient unto the day is the evil thereof.
[Paraphrase] 34. Be not therefore beforehand importunely doubtful, or solicitous concerning your future subsistence, be not solicitous for that today, which may be soon enough cared for tomorrow, only labor and pray for that which is sufficient for the present time; and when the future comes, then take care and pray for that, let that have the proportion of care and prayer, which is due to it, laid, or charged upon it, and let not the present have the charge, and burden of the future also, having enough of its own trouble and turmoyle belonging to it; (Thus is this whole discourse directly designed by Christ to prohibit all anxiety for the future in a Christian, though not absolutely all care or provision for the present necessities of life, or the prudent managing of store and possessions, when God gives such; Every day, as it comes, requiring that duty from us, to preserve that life in ourselves (and those that belong unto us) which God hath bestowed on us.)
Annotations on Chap. VI.
[ a] V. 1. Take heed ] 〈 in non-Latin alphabet 〉 ] with an accusative case, is 〈 in non-Latin alphabet 〉 , to watch, or observe carefully, saith Phavorinus; and may possibly here be so, there being no necessity, that the construction should run thus, 〈 in non-Latin alphabet 〉 , take heed that you do not, but as probably 〈 in non-Latin alphabet 〉 , look to your alms, 〈 in non-Latin alphabet 〉 not to do it, or, that thou do it not, &c. But yet because the phrases used in these books are not always to be judged by the use in other Authors, and because Saint Matthew useth [ 〈 in non-Latin alphabet 〉 ] in all other places, a little diversely from the rest of the writers of the New Testament, those generally joining unto it a Dative case, but Saint Matthew leaving it out, and understanding it, therefore 'tis possible it may be so here also; and so the reading will be neither [ 〈 in non-Latin alphabet 〉 look to your alms ] nor [ 〈 in non-Latin alphabet 〉 look that you do not, ] but understanding [ 〈 in non-Latin alphabet 〉 ] look to yourselves, that you do not, &c. So when Saint Matthew reads 〈 in non-Latin alphabet 〉 , c. 16. 16. and 11. 12. take heed of the leaven, Saint Luke reads, 〈 in non-Latin alphabet 〉 , take heed to yourselves of the leaven, &c. As for the word 〈 in non-Latin alphabet 〉 , from whence our English word [ Alms ] is formed, that is, any act of pity or mercy, especially of liberality to them which want, for which some copies read 〈 in non-Latin alphabet 〉 righteousness, which as it is all one with 〈 in non-Latin alphabet 〉 , and in the translation of the Old Testament, used promiscuously for it (according to the notion of the Hebrew 〈 in non-Latin alphabet 〉 forementioned, Note on c. 1. g.) so doth it signify this Charity, to be an act of duty and righteousness required of all Jews and Christians, and not to be omitted (by them which are able) without sin.
[ b] Ib. Be seen ] The word [ 〈 in non-Latin alphabet 〉 ] imports such a beholding or looking on, as is on a stage or Theatre, for men that act parts, or strive for masteries, whose reward consists only in the 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , v. 2. the applause, and praises, and approbation of the Spectators, which appears to be the meaning of the word here, by the concurrence of all the circumstances, 1. by the 〈 in non-Latin alphabet 〉 reward, twice used immediately, v. 1, 3. By being thus looked on, they have their reward, as in those spectacula or prizes 'tis wont to be, where the conqueror hath no other acquisition or 〈 in non-Latin alphabet 〉 , but the reputation of the victory, with a crown of leaves, of no kind of value, to express and testify it. Then 2 lie . to this, I suppose, refers the mention of the 〈 in non-Latin alphabet 〉 , v. 2▪ the sounding of the Trumpet before him, a solemnity with which the stage-players, and gladiators were brought into the Theatre, and by which the company were called together, 〈 in non-Latin alphabet 〉 , they use the trumpet calling the multitudes with it, saith Phavorinus, and this use of it among the Jews, to call the people together, is oft mentioned by Moses. This might yet 3 lie . be farther probable by the mention of [ 〈 in non-Latin alphabet 〉 ] (the very word that signifies those Actors or stage-players primarily, and is only by a figure brought to that signification which now ordinarily belongs to the word hypocrites in English) but that this word in the New Testament is in ordinary use for hypocrites, as we now speak, and not for personators, or Actors. But then 4 lie . these were wont to have their trumpet sound in the Marketplace, and places of concourse (which is the meaning of 〈 in non-Latin alphabet 〉 here, not sacred Assemblies, or Synagogues ) and 〈 in non-Latin alphabet 〉 in the streets, places where men are wont ordinarily to pass, and where to meet, (as Hefychius renders 〈 in non-Latin alphabet 〉 all one with 〈 in non-Latin alphabet 〉 ) where the sounding of the trumpet may most probably be a means of calling together all men, that dwell in that place or neighbourhood.
[ c] V. 5. Standing ] The word [ 〈 in non-Latin alphabet 〉 ] may possibly refer to that particular posture of standing, which was usual in Prayer, as among the ancient Christians, so among the Jews before them; whence it is that 〈 in non-Latin alphabet 〉 statio, is reckoned by them as one of the seven names of Prayer. So Manahem speaks of Abraham's standing, i. e. (saith he) praying before the Lord, and thence is the proverbial speech of Rabbi Judah in Musarim, without 〈 in non-Latin alphabet 〉 station, the world could not subsist. And besides the posture of standing might be more convenient for their turn of being more and farther seen by men. But the truth is, both the Greek 〈 in non-Latin alphabet 〉 , and the Hebrew belong promiscuously (not to standing only, but) to every or any posture of the body. So Mat. 16. 20. some of those that stand (i. e. that are ) here, as 〈 in non-Latin alphabet 〉 signifies esse, to be, or adesse, to be present; and so Jo. 12. 19. 〈 in non-Latin alphabet 〉 , the people that stood (i. e. were present ) (in like manner as 〈 in non-Latin alphabet 〉 to sit is used for any posture, or without relation to any, no more than simply to abide, as Lu. 24. 49. 〈 in non-Latin alphabet 〉 tarry in the city ) and so in this very matter, Mar. 11. 25. 〈 in non-Latin alphabet 〉 , when you stand praying, that is, when you pray. So in Hesychius, 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , to stand, that is to be placed, situate, to be, yea and 〈 in non-Latin alphabet 〉 , he stood, that is, he sat, to take it quite off from the notation of standing. So saith S. Chrysostom of the Sea, 〈 in non-Latin alphabet 〉 , Cat. in Job, it stood as firmly, as if it were bound, which the Learned translator renders rightly, firmiter & in tuto situm est, it was placed firmly; and so the Latin, sto, as well as existo, is often used as a Verb substantive only, to sustain a Participle, without reference to any posture.
[ d] Ib. Synagogues ] That the word 〈 in non-Latin alphabet 〉 signifies not what we call in English Synagogues (by them meaning places set apart for divine service ) but any place of public concourse, will be very probable in these places following; Besides the two in this place v. 2. & 5. (where 'tis joined with 〈 in non-Latin alphabet 〉 streets, and 〈 in non-Latin alphabet 〉 , Angles of the streets ) see c. 10. 17. c. 23. 6, & 34. Mar. 12. 39. c. 13. 9. Lu. 8. 41. c. 11. 43. c. 12. 11. c. 20. 46. c. 21. 12. Acts 9. 2. c. 22. 19. c. 24. 12. c. 26. 11. Jam. 2. 2. and therefore Munster's Hebrew of Matthew having 〈 in non-Latin alphabet 〉 here is literally rendered [ in frequentiis ] to note, as the Hebrew doth primarily, any place where the people are met together: for though 〈 in non-Latin alphabet 〉 signify some special congregated assembly, and be therefore the word used by the Syriac for 〈 in non-Latin alphabet 〉 , the Church, c. 16. 18. yet 〈 in non-Latin alphabet 〉 signifies every kind of meeting, either civil for Judicature, ( Mat. 10. 17. & 23. 34. Lu. 12. 11. Acts 9. 2. James 2. 2. and in some other of those places, where this word 〈 in non-Latin alphabet 〉 is to be rendered Consistory ) or even for ordinary affairs of trading, &c. (as 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 are all one) and so it is most commodious to render it in this place. See Note on James 2. b.
[ e] V. 7. Vain repetitions ] The Greek [ 〈 in non-Latin alphabet 〉 ] is literally, to do as Battus did, which what it is, is described by Soudas in these words, 〈 in non-Latin alphabet 〉 , Battology is multiplying of words (just agreeable to this verse which sets these words as Synonymous) 〈 in non-Latin alphabet 〉 , The word is taken from one Battus who made long hymns, consisting of many lines, full of Tautologies. Whence Hesychius 〈 in non-Latin alphabet 〉 (it should be 〈 in non-Latin alphabet 〉 , empty, idle, unseasonable discourse. 'It is sure enough that Christ spake not Greek in this Sermon, and so refer'd not to the name or style of Battus, but the Evangelist, or his Translator thus rendered his Syriac expression, by this proverbial Greek word. Munster's Hebrew read is it 〈 in non-Latin alphabet 〉 do not multiply words, viz. above that which is fit and seasonable. The peculiar notation of this phrase in this place, will be best discerned by the practice of the Heathens, which is here refer'd to, 〈 in non-Latin alphabet 〉 , as the heathens do ] and that practice is best represented in their Tragedians, as in Aeschylus, who hath near a hundred verses at a time, made of nothing but Tautologies, 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , in their crying unto their God's. So 1 Kings 18. 27. the Idolatrous worshippers cried in the same words from morning till noon, O Baal hear us. And Acts 19. 34. for two hours space, The Great Diana of the Ephesians. Of this kind generally were their charms and Incantations, and therefore Polybius calls the using of such repetitions, 〈 in non-Latin alphabet 〉 , to set upon their God's to charm them. This those Heathens did to two ends, 1. to make their God's hear them not knowing how far off they might be, which Elias refers to, 1 Kings 18. 27. Cry aloud, for perhaps your God is asleep, &c. and they look not on it as an Irony, but follow his advice, v. 28. 2 lie that they may understand and remember their petitions the better, both which Christ mentions here, v. 7, & 8. So that the things here forbidden in prayer (and especially in private prayer, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , in the closet, and in secret, v. 6.) are first 〈 in non-Latin alphabet 〉 , a cold unseasonable lengthening out of time with tautologies, when it is not any effect of zeal, 2 lie . the care of verbal, not real eloquence in prayers, for that will come under 〈 in non-Latin alphabet 〉 , much speaking. But still not all repetition, or length, or eloquence, for of all these we have approved examples in the Scripture, and they are each of use for the quickening & enflaming devotion, especially in public prayers. And even in Poetry it is observable that what was unskilfully done by Battus, and so became ridiculous in him, being yet done dextrously by others, is a great ornament of verse, that of Repetition.
[ f] V. 11. Daily ] the word 〈 in non-Latin alphabet 〉 is capable of a double Origination, either from the word 〈 in non-Latin alphabet 〉 , the day approaching, whether that be the now-instant day, or else the morrow, that is (in the Scripture sense of the Hebrew 〈 in non-Latin alphabet 〉 ) the future, the remainder of our lives, how long, or how short soever. Thus in Phavorinus, 〈 in non-Latin alphabet 〉 is explained by 〈 in non-Latin alphabet 〉 approaching, or coming on, and 〈 in non-Latin alphabet 〉 notes the future events, as opposed to 〈 in non-Latin alphabet 〉 the present in Niceph. Basilac. 〈 in non-Latin alphabet 〉 . If the word be derived from hence, then the 〈 in non-Latin alphabet 〉 will denote as much as shall be sufficient, or proportionable for the future, or the remainder of our lives, which we pray that we may receive this day, that is, as S. Luke interprets it, 〈 in non-Latin alphabet 〉 , day by day. Another way there is of deducing this word, from 〈 in non-Latin alphabet 〉 , that which is agreeable for my being, or subsistence, or condition in the world, 〈 in non-Latin alphabet 〉 saith Phavorinus, that which Solomon calls food convenient for him; and so in either sense (but the first is more according to analogy of Derivations) that which is sufficient, and agreeable for the remainder of our lives, the daily sustenance, and necessaries of our bodies, and especially of our souls.
[ g] V. 13. Into temptation ] 〈 in non-Latin alphabet 〉 to enter into temptation ] signifies to be so involved in straights or difficulties as that one cannot extricate himself, c. 26. 41. and proportionably here 〈 in non-Latin alphabet 〉 ] is to bring men, or suffer them to be brought into such an estate; Contrary to which is God's promise, 1 Cor. 10. 13. of [ 〈 in non-Latin alphabet 〉 ] giving away of escaping, or getting out, together with the temptation, and that is it which we here pray for, in assurance of God's fidelity in performance.
[ h] V. 16. Disfigure ] What 〈 in non-Latin alphabet 〉 here signifies will be somewhat uncertain, because in this very Chapter, v. 19. it is used again in a sense, which will hardly be accommodated to this place, howsoever we should render it. A probable way to hit upon the right in both places will be to consider the diversity of the matter, and accordingly to apply the word in the diverse significations of it. In that other place 'tis clear that it must signify some kind of taking away, spoiling, or consuming (for that is proper to the Moth, and the 〈 in non-Latin alphabet 〉 , whatever that signifies) and so Hesychius renders it 〈 in non-Latin alphabet 〉 , either as that is feeding upon, 〈 in non-Latin alphabet 〉 , feeding, saith he, or as 'tis preying upon, snatching, carrying away, 〈 in non-Latin alphabet 〉 , and so 〈 in non-Latin alphabet 〉 is used for any kind of consuming, whether by death or otherwise, as 〈 in non-Latin alphabet 〉 , that which is old is near dying, Heb. 8. 13. and in the Psalm, Before I go hence and be no more seen, or, be taken away; and so 〈 in non-Latin alphabet 〉 the state of the soul separate from the body, or, the state of Death, is expressed by 〈 in non-Latin alphabet 〉 , as a word of the same origination and notion with it, one being deduced from the privative particle, and 〈 in non-Latin alphabet 〉 , video, to see, and the other from the same particle, and 〈 in non-Latin alphabet 〉 , appareo, to appear, and so both signify Death, the vanishing of the soul into soft air, as the Atheist (which believed no future life) calls death, Wisd. 2. 3. or in the Christians notion the departure from the body. And thus the word is used not only for total destruction, but for being lost, or out of the way for a while. So saith Thomas Magister, 〈 in non-Latin alphabet 〉 , not that they are destroyed or gone, but that they disappear for one day. But this notion of the word cannot at all belong to this place, where the Hypocriticall fasters, that desire their devotions should 〈 in non-Latin alphabet 〉 be seen and commended by men, are said to be 〈 in non-Latin alphabet 〉 of a sad countenance, and 〈 in non-Latin alphabet 〉 which is not surely by any outward applications to consume, or destroy, or spoil their faces, but denotes only so much as shall make good the opposition betwixt them, and those immediately after mentioned, which anointed their heads, and washed their faces (which signifies an absence of all mourning at least) The most then that the matter of the place will direct us to, toward this enquiry, will be only this, That this 〈 in non-Latin alphabet 〉 , as it is elegantly joined with [ 〈 in non-Latin alphabet 〉 , being discerned to fast ] being used as a means to make others believe that they are in a condition of sadness and fasting, and of sadness, as that may be an evidence, and reporter of their fasting so it may possibly signify only Negatively, they do not anoint, and set out themselves, as men ordinarily do, when no sad occasion forbids it: and that this is it, and no more but this, one probability the Context affords, for that which is v. 17. prescribed, as the way of avoiding that Hypocritical practice, is, to anoint the head, and wash the face, which makes it probable, that their Hypocrisy consisted in not doing so, or neglecting to do so. But beyond this perhaps it may denote something Positive. And to this purpose first it may be observed, that Hesychius renders it 〈 in non-Latin alphabet 〉 , to hide, or cover. So 'tis known that that of hiding, or veiling, or covering the face, was customary among the Jews, and hath been so among other nations in time of mourning, and so still among us the use of hoods in close mourning is observed and veils are generally the garments of mourners. Thus not only in Horace —
[ i] V. 9. Anoint ] The interdict of Unction and Lotion among the Jews, belongs only to days of mourning and humiliation. Thus the Mischna Cod. Joma c. 7. §. 1. On the day of Expiation, that great day of humbling the soul, 〈 in non-Latin alphabet 〉 they are interdicted meat and drink, and washing and anointing, and so in like manner, 〈 in non-Latin alphabet 〉 the companying of husband and wife, to which agrees that of S. Paul, 1 Cor. 7. 5. that the husband and wife are not to deprive one another, but for a season upon consent, that they may 〈 in non-Latin alphabet 〉 , be at leisure for fasting and prayer, (and accordingly▪ the Greek and Latin Church have made Canons to that purpose. See Balsamon ad Can. 3. Dionys. Alex. and Gratiun. Decret. par. 2. causâ 33. quaest. 4.) by which it appears that this Anointing and Washing are not festival rites, but usual at all times, save only of fasting. So Dan. 10. 3. describing his fast [ neither did I anoint myself at all ] is joined to his [ I eat no pleasant bread, neither came any flesh or wine into my mouth ] and so of David, 2 Sam. 12. 2 • . when he made an end of mourning for the child, 'tis said, he arose from the • arth, and washed, and anointed himself, and eat bread, to signify that the omission of those was a ceremony of his mourning, & fasting, and so 2 Sam. 14. 2. the widow of Tekoa, that is to feign herself a mourner, is bid to put on mourning apparel, and not anoint herself with oil. By this and many other testimonies appeareth the daily use of Anointing, and Washing, and not that they were used only on festival days, though then they were used most liberally, (see Note on c. 26. c.) And consequently that which Christ here commands under the phrase [ anoint, and wash ] is no more then this, that in those private fasts of theirs, they should appear in their ordinary guise, and not seem to men to fast, (not that they should appear to feast at that time.)
[ k] V. 19. Rust ] The word 〈 in non-Latin alphabet 〉 is directly Greek, for the Hebrew 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 consumpsit, comedit, to consume or eat, for which the Septuagint read 〈 in non-Latin alphabet 〉 Deut. 28. Hence is the noun used for the locusts, or whatsoever it is that strikes and devours the corn, Joel 1. 4. 1 Kin. 8. 27. Psal. 77. 57. and is rendered 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , and in Latin, rubigo, rust, not that which Iron is subject to, but that which spoils corn, and is called smutte among us. And so this will be a proper sense for the word 〈 in non-Latin alphabet 〉 here, yet so that in a greater latitude it may belong to all other vermin, which devour corn in the barn or garner, yea and the Caterpillars that eat up plants, and all other fruits also. And then all the three sorts of earthly riches, which human providence is wont to store up, are here noted, 1. Garments, 2. Corn and fruits of the earth, and 3. Gold, and Silver, and Jewels, all subject to these three sorts of such great uncertainties, as make them unfit to be kept or treasured up, only fit for the present use of themselves and others; the poor man's stomach, or back, or purse, being the safest storehouse, wherein we can lay them up, and that by Malachi called God's storehouse; and our liberality to them, the laying up our riches, or treasures in heaven, here v. 20. 'It is true the word [ rust ] doth seem to refer to Metals, which are subject to it, and if we took it in that sense, it would be agreeable to the sound of 〈 in non-Latin alphabet 〉 , Laying up treasures, forbidden at the beginning of the verse, Garments and Metals, being the chief treasures, and so reckoned Jam. 5. 3. where after 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , garments, gold and silver, follows 〈 in non-Latin alphabet 〉 , treasure up. So Achan of the treasure of Jericho, purloin'd (to add to his own treasure) a wedge of Gold, and a Babylonish garment; and agreeably to this, the usual presents that subjects gave to their Kings, and the 〈 in non-Latin alphabet 〉 which great personages gave to their guests as • esseras amicitiae & hospitalitatis, tokens of friendship and hospitality, at their departing, were either apparel or metals. So Naaman, 2 Kings 5. offered Elisha, talents of Gold, and changes of raiment. And Alcinous and other Phaeacian Princes gave to Ulysses, at his departure, each a talent of Gold, and a rich vestment,
[ l] V. 22. Single ] 〈 in non-Latin alphabet 〉 simplicity in the New Testament, generally signifies liberality, Rom. 12. 8. 2. Cor. 8. 2. c. 9. 11, and 13. as 〈 in non-Latin alphabet 〉 also, Acts 2. 46. (by the same analogy, that 〈 in non-Latin alphabet 〉 perfect, Mat. 5. 48. is all one with 〈 in non-Latin alphabet 〉 Luke 6. 36. from the latitude of the Hebrew 〈 in non-Latin alphabet 〉 : for that 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 are Synonymous, appears by Hesychius, who renders it 〈 in non-Latin alphabet 〉 , pure▪ and perfect ) so in Phavorinus not only 〈 in non-Latin alphabet 〉 single is rendered 〈 in non-Latin alphabet 〉 free or liberal, but 〈 in non-Latin alphabet 〉 liberality, back again rendered 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , a liberal bestowing of money, or giving of wealth, or the virtue of the mind, consisting in a discreet laying out of what a man hath, upon good and proper objects; clearing this matter, that 〈 in non-Latin alphabet 〉 signifies liberality. Then for the applying this Epithet to the eye here, 'It is 1. that the similitude may go on in the 〈 in non-Latin alphabet 〉 or second part of it; 2. because the Eye is that part of the body, which hath most to do with wealth, as appears by Eccl. 5. 11. What good is there to the owners of riches, save the beholding them with their eyes? and therefore Covetousness is called the lust of the eye, 1 Joh. 2. 16. 3. because the phrase is most agreeable to the dialect of Scripture, Deut. 5. 9. Prov. 23. 6. and 28. 22. Ecclus. 14. 8, 9, 10. wherein 〈 in non-Latin alphabet 〉 the evil eye signifies Envy, as that is the contrary to all liberal disposition, in the sense, wherein 〈 in non-Latin alphabet 〉 in Aristophanes, he who hath little of envy in his hand, and 〈 in non-Latin alphabet 〉 he that hath no envy, so frequent a title of God's in Damascene (the Father of the Greek school) signifies bounty and liberality. And accordingly in Theephylact on 2 Cor. 8. 2. 〈 in non-Latin alphabet 〉 , It signifies a mind void of envy or parsimony, apt to communicate. And in that sense, I suppose, 〈 in non-Latin alphabet 〉 is taken c. 7. 11. for niggardly, covetous, or illiberal, the contrary to 〈 in non-Latin alphabet 〉 liberal here, in the notion, wherein 〈 in non-Latin alphabet 〉 evil is used in Hebrew, when 'tis set opposite to 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 the righteous and merciful, and is proverbially said to say, That which is thine is mine, and that which is mine is mine own. So on the contrary, 〈 in non-Latin alphabet 〉 , the good eye, is by us rendered bountiful, and by the Greek 〈 in non-Latin alphabet 〉 , pitying the poor, Prov. 22. 9. and so 〈 in non-Latin alphabet 〉 good, Matth. 20. 15. If this sense be embraced, then these two verses will perfectly connect with antecedents, and consequents all to the same matter of liberality, otherwise they will cause a direct chasme, or hiatus in the Context.
[ m] V. 24. Hold to ] 〈 in non-Latin alphabet 〉 here used, is by Phavorinus rendered 〈 in non-Latin alphabet 〉 to help, and so by Hesychius; and 〈 in non-Latin alphabet 〉 , who also adds 〈 in non-Latin alphabet 〉 to care for. The former of these notions may be accommodated to this place of a Servant toward a Master whose office is to assist his Master in all his business, and accordingly it is applied to servants, 1 Tim. 6. 2. 〈 in non-Latin alphabet 〉 , let them serve them, assisting them in well doing: but being set opposite to despising, perhaps that of caring for may be the fitter notion of it.
[ n] V. 27. One Cubit unto his stature ] 〈 in non-Latin alphabet 〉 signifies 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , the quantity or stature of the body, and again the habit of body, and consequent to that, the verdure of age and beauty, as when 〈 in non-Latin alphabet 〉 , in Heraclitus, 〈 in non-Latin alphabet 〉 . signifies to destroy their beauty or youthful color, but especially stature, as in Niceph. Basilac. 〈 in non-Latin alphabet 〉 . p. 167. 〈 in non-Latin alphabet 〉 , of a stature reaching to the clouds. So 〈 in non-Latin alphabet 〉 tall being spoken of Pyrrhus, p. 310. 〈 in non-Latin alphabet 〉 , of Nestor, p. 307. 〈 in non-Latin alphabet 〉 , foursquare, as broad as high, of Diomedes, p. 307. 〈 in non-Latin alphabet 〉 , a proportionable stature in Is. Porphyrogen. p. 206. And so also doth it ordinarily signify age (and so doth 〈 in non-Latin alphabet 〉 Kaumto which the Syriac here uses, statura, item annus aetatis, stature, as also the year of ones age, saith Ferrarius ) and may possibly do so here, 1. because the Dehortation, which this is brought to enforce, was particularly that concerning Sollicitude for the life, and to that this will be very proper, of our not being able to add, by all our solicitude, the least proportion to our age, to enlarge the period of life 〈 in non-Latin alphabet 〉 , one cubit, that is, one smallest measure or proportion, beyond what God hath set us. 2 lie . it will be observable, that one cubit being here set down as a very small measure, (So as in Mimnermus [ 〈 in non-Latin alphabet 〉 for a time proportionable to a Cubit ] signifies a very short space such as leaves and the most transitory frail things enjoy; and accordingly here the Hebrew readeth [ even one cubit ] would yet be a very great proportion, being applied to the stature of the body. Nay such as are come to their full growth (as the far greatest part of Christ's auditors were) could not thus hope to add one thousandth part of a cubic to their stature, but on the other side a Cubit will seem but a small part to the many years of a long life, and he that is of the fullest growth, may yet hope to enlarge the period of his life, and to that generally men's solicitude is applied, by diet, Physic &c. to acquire long life, not to increase their stature. 3 lie . The word 〈 in non-Latin alphabet 〉 cubit is ordinarily a measure of the longitude of any space, Jo. 21. 8. Jos. 3. 4. and so saith Eustathius, 〈 in non-Latin alphabet 〉 . and generally the same is said of other measures of the ground, &c. and particularly of a Race (to which man's life is compared, Job. 9. 25 and 2 Tim. 4. 7.) in the Scholiast on Pindar, 〈 in non-Latin alphabet 〉 . 13. 〈 in non-Latin alphabet 〉 , saith he, 〈 in non-Latin alphabet 〉 , &c. The race, as it signifies, the place wherein they run, was the space of 300. cubits, and so in Mimnermus 〈 in non-Latin alphabet 〉 even now cited proportionable to that of David, Thou hast made my days as it were a span long, a measure much less then a cubit, applied to our days, or space of life.
[ o] V. 28. Toyle ] The word 〈 in non-Latin alphabet 〉 doth properly belong to husbandry-labor, plowing, sowing, &c. So 2 Tim. 2. 6. 〈 in non-Latin alphabet 〉 , the husbandman laboring, and Joh. 4. 38. 〈 in non-Latin alphabet 〉 , to reap what you have not labor'd, that is, ploughed, and sowed, &c. and so here of Flax, which is first sowed, and plucked &c. before it comes to spinning.
[ p] V. 30. Grass ] 〈 in non-Latin alphabet 〉 signifies anything that grows in the field, or garden; here the Genericall word is restrained by the Context, and reserring to the lilies of the field v. 28. doth signify a flower (see Note on c. 7. e.) one day glorious and beautiful in the field, and the next day, or soon after, cut down, and used for the heating of ovens, or fornaces.
CHAP. VII.
1. JUdge not that ye be not judged.]
[Paraphrase] 1. The sin of judging is very rise among the Jews (see note on Rom. 2. 2.) against this therefore you are to be forewarned. Observe not other men's words or actions severely, or without mercy, lest you suffer the same from others which you do to them, and will be most unwilling to suffer from them, nay feel the like severity from God when he comes to judgment, Jam. 2. 12.
2. For with what judgment ye judge, ye shall be judged: and] with what measure ye mete, it shall be measured to you again.
[Paraphrase] 2. For you have reason to expect to be dealt with, both by God and man, as you yourselves deal with others in this particular; and this generally is so observable, that it is become a proverb among you, (see note on c. 10. h.) that with &c.
3. And why beholdest thou the [note a] more that is in thy brothers eye, but considerest not the beam that is in thine own eye?]
[Paraphrase] 3. How strange a thing is it, that thou shouldest look so severely on the light faults of others, who hast for the most part so much vaster crimes, particularly this of judging others, to be censured and reformed in thyself? this makes thy censuring others very unreasonable in thee.
4. Or how wilt thou say to thy brother, Let me pull out the more out of thine eye, and behold a beam is in thine own eye?
[Paraphrase] 4. Which way in reason shalt thou ever be fit so much as to reprehend, or direct another to amend any the least fault, much less to judge him, when thou art thus guilty of greater faults thyself? Thy continuing still guilty of such greater sins (such is this of judging others) argues either no need of having his lesser faults reformed, or thy no skill to assist him therein.
5. Thou hypocrite, first cast out the beam out of thine own eye, and then shalt thou see clearly to cast out the mote out of thy brothers eye.]
[Paraphrase] 5. The beginning with other men, judging of them and neglecting the reforming of thyself, is a piece of hypocrisy, Take care to reform thyself first, then wilt thou be better able to work a reformation of any even the smallest sin in another.
6. Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they [note b] trample them under their feet, and turn again and rent you.]
[Paraphrase] 6. And for this matter of reprehending others, (all holy advices and admonitions out of God's word) because they are a very precious deed of charity, (and so in like manner, for all other holy things, the word, and prayer, and the use of the sacraments, &c. by way of analogy with that of reprehension, here particularly spoken of, v. 4.) take care they be not cast away upon those that are incorrigible, and will but return the reproaches, and contempt for them, as swine tread under feet the most precious jewels, that are offered them, and as dogs often tear them, that give them what is most precious.
7. Ask, and it shall be given you: seek, and ye shall find: knock, and it shall be opened unto you.]
[Paraphrase] 7. And that yourselves may be blameless, free from the greater, and lesser guilts, (and so for all other things you want) apply yourselves to God in prayer, and that will be a means of obtaining it, Lu. 11. 9. 13. Ja. 5. 6.
8. For everyone that asketh, receiveth; and he that seeketh, findeth; and to him that knocketh, it shall be opened.]
[Paraphrase] 8. For prayer, if joined with constancy, and importunity, never misseth to obtain that which is most for his benefit to receive, and therefore shall not fail to obtain grace.
9. Or what man is there of you, whom if his son ask bread, [note c] will be give him a stone?
10 Or if he ask a fish will he give him a serpent?]
[Paraphrase] 9, 10. Any father will give his son which asks him profitable things, those things, for which he asks, at least will give him other things as good or better, but by no means worse or hurtful (nay if he ask such, he will not give them.)
11. If ye then being evil, know how to give good gifts unto your children, how much more shall your father which is in heaven, give good things to them that ask him?
[Paraphrase] 11. If you therefore which are not always willing to give, and do not always know what is good for your children, do yet not make such ill returns to your children's requests, as to give them serpents for fishes, how much more shall God be sure to give you those things that are best for you? (though not always in kind what you ask for, because that is not always such, yet) grace which is always so.
12. Therefore all things whatsoever you would that men should do to you, do ye even so to them: for this is the law and the prophets.]
[Paraphrase] 12. Another branch of prime Christian duty required of you is this, that whatsoever you would esteem reasonable that other men should do to you, if you were in their, and they in your condition, the same you must now think yourselves obliged to do to them, for this equity is taught you by your own law, and Scriptures in force among the Jews: see note on Mat. 5. g.
13. Enter ye in at the straight gate, for wide is the gate, and broad is the way that leadeth to destruction, and many there be which go in thereat.]
[Paraphrase] 13. Let all your care be to set yourselves upon the Christian course, be it never so strict (for 'tis easy to enter on a vicious course, and go through with it, and there are multitudes good store, which pass that way to eternal destruction, and damnation)
14. Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.]
[Paraphrase] 14. And there will be all need of your care, because the entrance, and whole course of a Christians life is made up of perfect strictness, in opposition to the looseness of the world, and that makes so few to choose it.
15. Beware of false prophets which come to you in sheep's clothing, but inwardly they are ravening wolves.]
[Paraphrase] 15. Take heed of false teachers, that, when they come to infuse their doctrines into you, wear sheep-skins, as the prophets oft used to do, thereby pretending the greatest innocence and meekness that can be, but design and intend the direct contrary, devouring and rapacity. See Acts 20. 29.
16. Ye shall know them by their fruits:] Do men gather grapes of thorns or figs of thistles?
[Paraphrase] 16. Ye shall certainly know them and discern them, if you take notice of and weigh the doctrines which, when they have gotten some authority with you, they will presently endeavor to infuse into you. They that make no other use of their being counted prophets, but to infuse higher degrees of all kind of piety and charity into you, ye may resolve they are sent from God, for the Devil would never help men to credit and reputation in the world, who should make use of it only to the advancement of piety. But if their design be to infuse into their followers any seeds of impiety, injustice, uncleanness, uncharitableness, sedition, rebellion, &c. Let their pretences, and behavior be never so fair, be sure they are false prophets.
17. Even so every good tree bringeth forth good fruit, but a corrupt tree bringeth forth evil fruit.
18. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.
19. Every tree that bringeth not forth good fruit, is hewn down, and cast into the fire.
20. Wherefore by their fruits ye shall know them.
21. Not everyone that saith unto me, Lord, Lord,] shall enter into the kingdom of heaven, but he that doth the will of my father which is in heaven.
[Paraphrase] 21. And though in words they take upon them to be the only servants, sons, and saints of God, as heretics and schismatics ordinarily do, yet these words of theirs and their confident calling on God, are not such fruits, by which you can judge well of them, for 'tis not everyone which believeth on me, which acknowledgeth me, which looketh for salvation from me, that.
22. Many will say to me [in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out Devils? and in thy name, done many wonderful works?]
[Paraphrase] 22. At the day of judgment, Lord we are the men which thou by thy power hast enabled to foretell things to come, and by the same, to exorcise Devils, and do all kind of miracles.
23. And then will I profess unto them, [ [note d] I never knew you;] depart from me, ye that work iniquity.
[Paraphrase] 23. saying, I never knew you.
24. Therefore whosoever [heareth these sayings of mine and doth them, I will liken him to a wise man, which built his house upon a rock,]
[Paraphrase] 24. Beleiveth and entertaineth all these commands here contained in this Sermon, (beginning c. 5. 1.) and practiseth them, he is like a prudent builder, that laid the foundation of his house upon a rock (see note on c. 10. b.)
25. And the rain descended, and [the [note e] floods] came, and the winds blew, and beat upon that house and it fell not: for it was founded upon a rock.
[Paraphrase] 25. Land-floods that proceeded from that sudden rain.
26. And everyone that heareth these sayings of mine, and doth them not, [shall be likened] unto a foolish man, which built his house upon the sand.
[Paraphrase] 26. Shall be like, and by all men known and reputed to be like.
27. And the rain descended, and the floods came, and the winds blew, and beat upon that house, and great was the fall of it.
28. And it came to pass when Jesus had ended these sayings, the people were astonished at his doctrine.
29. For he taught them, as one having authority, and not as the Scribes.]
[Paraphrase] 29. For all this Sermon of his, whether spoken continuedly, or with pauses between, was delivered by him as by one which had extraordinary power and mission, prophetic at least, which since Ezras time had been intermitted (as the Jews confess) and not as the Doctors of Law among the Jews.
Annotations on S. MATTHEW, Chap. VII.
[ a] V. 3. Mote ] What 〈 in non-Latin alphabet 〉 here signifies, will appear by two ways of judging, first by the judgment of the Greek Grammarians. Hesychius renders 〈 in non-Latin alphabet 〉 , thin, dry pieces of wood, and then taking it in that notion of a thin piece of wood, the least splinter or shiver imaginable, of very little, yet of some length, 'twill be here very fitly used, and set opposite to the 〈 in non-Latin alphabet 〉 , the beam, the biggest and longest piece of wood, which is used. The second way is by comparing the next verse (which is the varying the phrase a little) with a Proverbial speech among the Jews, in and before Christ's time (set down afterward with some variation in the Talmud, thus) They which say to others 〈 in non-Latin alphabet 〉 take out the small piece of wood out of thy teeth, are answered 〈 in non-Latin alphabet 〉 take out the beam out of thine eyes. To check the importunity of those, who are always censuring and condemning others for small matters, reprehending for trifles, when they are themselves guilty of those things, which are much more to be reprehended.
[ b] V. 6. They trample ] There is in these words observable an 〈 in non-Latin alphabet 〉 , a going back, speaking first to the second of the two things proposed, and then after to the first. As it is very frequent with the Prophets in the Old Testament, and not seldom used in the Writers of the New. So Mat. 12. 22. the blind and the dumb both spake and saw, that is, the blind saw, and the dumb spake; and c. 18. Christ having mentioned the three degrees of Admonition, by one alone, by two or three, and by the Rulers in the presence of the assembly, v. 15, 16, 17. he then resumes to speak somewhat farther of each of these, and begins first with the last, what, in case of such refractarinesse, the Rulers of the Church are to do, Verily I say unto you, Whatsoever ye shall bind on earth, &c. v. 18. And then v. 19. (in reference to the second thing mentioned, the admonition in the presence of one or two v. 16.) Again, Verily I say unto you, that if two of you shall agree upon the earth, &c. it shall be done unto them of my Father; From which, before he proceeds back again in the first place to the first, of the private admonition, Peter asks a question, which introduces the discourse, which was proper to have been delivered on that subject. So c. 23. 16. Christ having mentioned swearing by the Temple first, and then by the Altar v. 18. he after refuming them both again, v. 20. begins first with that of the Altar, and then that of the Temple, after it. So in that c. 23. 25. having mentioned first the outside of the cup and platter, and then the inside v. 26. he returns first to the cleansing of the inside, then the outside of it. So Rom. 212. S. Paul having affirmed two things, the first of the Gentiles that had not the Law, that they should perish without it, the second of the Jews that had the Law, that they should be judged by it, he v. 13. speaks first of the second, for the hearers of the Law, &c. and then v. 14. of the first, For when the Nations, &c. So Rom. 14. having set down two heads of discourse, that the strong should not set at naught the weak, Nor secondly, the weak judge, or condemn the strong, v. 3. he resumes the latter first v. 4. who art thou that judgest, and then v. 10. returns to the former, and thou why dost thou set at naught thy brother? So 1 Cor. 6. 11. After the general of washing, which contains the two subsequent, sanctifying and justifying, the mention of our Lord Jesus Christ, which is first named, belongs to the latter, that of Justification, and the Spirit of our God, to the former, that of Sanctifying. So 2 Cor. 2. 15. Having mentioned the 〈 in non-Latin alphabet 〉 first, them that are saved, and then 〈 in non-Latin alphabet 〉 them that perish, he goes back v. 16. first to the latter, to those a savor of death unto death, & then to the former, to those a savor of life unto life. So Philem. 5. hearing of thy love, and faith, which thou hast toward the Lord Jesus, and toward all Saints, 'tis apparent, that the Saints are the object of the Love, and the Lord Jesus of the Faith. So Heb. 5. where in the four first verses there are three things propounded of an high-Priest, 1. that he offer for sin, 2. be compassionate to sinners, and to that end be himself infirm, and offer for himself, as well as the people, 3. that he be called to this office by God himself. To these three, all applied to Christ, the Apostle speaks particularly, and to the last first, So likewise Christ glorified not himself to be an high-Priest, &c. v. 5. 6. Then to the second v. 7, & 8. who in the days of his flesh offered up prayers, &c. and then to the first last, v. 9. being made perfect he became the author of eternal salvation, &c. So Heb. 9. 1. having named two things, the ordinances of worship, and the worldly sanctuary, he dilates first on the last of them, v. 2, 3, 4, 5. For there was a tabernacle made, &c. and then after comes back to the former, v. 6. Now when these things were thus ordained, the Priest went always, &c. So Heb. 10. 33. having mentioned two acts of suffering in them, the first personal in themselves by reproaches and afflictions, the second by way of sympathy with the Apostles, in the next verse he resumes both, but first the latter, for ye had compassion on me in my bands, and then the former, took joyfully the spoiling of your goods. So 2 Pet. 3. where the Atheists objection consists of two parts, 1. that God hath not made good his promise concerning his coming v. 4. 2 lie , as a proof of that, that there had been no sensible mutation since the beginning of the world, in the latter part of the verse; The Apostle makes answer first to the latter, v. 5, 6, 7. and then comes back, and satisfies the former also, v. 8. &c. And, to instance no more, two examples of this there are most clearly here in this place; The first in the sixth and seventh verses, for having mentioned two things, v. 5. pulling out the beam in thine own eye, that is, reforming a man's own sins; secondly, casting out the mote out of thy brothers eye, that is, reprehending faults in other men, he speaks first to the latter of these, the matter of reprehension, v. 6. and then v. 7. returns to the former, the means that must be used for the reforming ourselves, prayer for grace, which shall so surely bring it. The second here in the sixth verse, where having mentioned the Dogs and the Swine, he first speaks of the Swine, and after of the Dogs; for certainly the treading belongs to the Swine, and the rending to the Dogs; for the Swine do not use to turn, and rend, but the Dogs do; (and therefore Munster 's Hebrew reads it 〈 in non-Latin alphabet 〉 and the Dogs returning, &c.) and Dogs do not tread under their feet what is cast to them, as Swine do. These are both proverbially spoken, to express, how sure good charitable reprehensions are, to be cast away upon incorrigible sinners, according to that of the Satirist,
[ c] V. 9. Will he give ] 〈 in non-Latin alphabet 〉 , is here no more then will he give? The Greek 〈 in non-Latin alphabet 〉 being oft all one with the Hebrew 〈 in non-Latin alphabet 〉 nunquid? as in the Gemara 〈 in non-Latin alphabet 〉 , nunquid scriptum est? is it written?
[ d] V. 23. 〈 in non-Latin alphabet 〉 here and in some other places, hath a peculiar notion, nearer an Expletive then a Causal, and is best rendered by the Latin scilicet, the English Thus, or the like, as a form only of introducing the speech that comes after, He shall say unto them, what shall he say? Why, or thus he shall say, I know you not, &c. So c. 10. 7. and so c. 26. 72. He denied with an oath, 〈 in non-Latin alphabet 〉 , which will be best rendered, saying I know him not, so v. 74, 75. In all which places, if it shall be rendered that, the words will not be coherent, but if it be rendered saying, or else quite omitted, as an Expletive, and not rendered at all, the sense will be perspicuous. Thus I conceive is 〈 in non-Latin alphabet 〉 to be taken Rom. 3. 8. 〈 in non-Latin alphabet 〉 , &c. and why should we not say (as they say we do) to wit, Let us do evil, &c.
[ e] V. 25. The floods ] The word 〈 in non-Latin alphabet 〉 doth not peculiarly signify rivers, that is, streams or channels, either beginning from springs, or proceeding from the sea, but is a general word, of which, as those rivers are one species, so are land-floods, or torrents, that arise from any tempestuous, sudden rain, another, and the latter of these is here meant, being join'd to the descending of the rain, and accompanied with the blowing of the winds. Thus in Homer, 〈 in non-Latin alphabet 〉 .
CHAP. VIII.
1. WHen he was come down from the mountain, great multitudes followed him.]
[Paraphrase] 1. After the finishing of this Sermon of his, there was great resort unto him, not only for his doctrine, but his miracles of cures, &c.
2. And behold there came a leper and [ [note a] worshipped him, saying, Lord if thou wilt, thou canst make me clean.]
[Paraphrase] 2. Fell down and besought him that he would please to make use of his power, whereby he was confident that he was able to cure his leprosy.
3. And Jesus put forth his hand and touched him, saying, I will, be thou clean. And immediately [his leprosy was cleansed.]
[Paraphrase] 3. He was cleansed or cured from his leprosy.
4. And Jesus saith unto him, [ [note b] See thou tell no man, but go thy way, [note c] show thyself to the Priest, and offer the gift that Moses commanded, [note d] for a testimony unto them.]
[Paraphrase] 4. Be sure thou divulge not this to others, but according to the Law show thyself to the Priest, and offer the offering required of all such, as are thus cleansed from leprosy; This Jesus said to him on design, that it might by this means be a testimony to assure them, 1. that he was the Messias, 2. that he was God, 3. that he opposed not the law given by Moses.
5. And when Jesus was entered into Capernaum, there came unto him a [Centurion,] beseeching him,
[Paraphrase] 5. A captain or commander of an hundred souldlers.
6. And saying, Lord, my servant lieth at home sick of the palsy, grievously [note e] tormented.
7. And Jesus saith unto him, I will come and heal him.
8. The Centurion answered and said, Lord, I am not worthy that thou shouldst come under my roof [but speak the word only, and my servant shall be healed.]
[Paraphrase] 8. But of this I am assured, that one word of thine will as easily cure him, as if thou shouldst thyself come personally.
9. For I am a man under authority, having soldiers under me. And I say to this man, Go, and he goeth, and to another, Come, and he cometh, and to my servant, Do this, and he doeth it.]
[Paraphrase] 9. For I am a man, who though I am under other men's authority, that of the chief Commander, and of the Emperor, yet have under me soldiers for my military commands, and servants for my domestic, and whatsoever I command them, is done by them as surely, as if I did it myself, how much more canst thou with thy word command health (who art the word, which healeth all things, Wisd. 16. 12.) without troubling thyself to come down to my house?
10. When Jesus heard it, [he marvelled and said to them that followed, Verily I say unto you I have not found so great [note f] faith, no not in Israel.]
[Paraphrase] 10. At this saying of the Centurions, Jesus expressed much wonderment, and calling to his disciples, said with some earnestness, of asseveration, I have not found any Jew so fully persuaded of my power, or that behaves himself so much like a believer, as this Gentile.
11. And I say unto you, that many shall come from the east and west, and shall [note g] sit down with Abraham, and Isaac, and Jacob in the kingdom of heaven:]
[Paraphrase] 11. But this which is now so very admirable, will within a while be frequently exemplified: For the old Prophets have oft foretold it (and now the time of the completion approacheth) that many multitudes from all parts of the world will come in, and believe on Christ, partake of this spiritual feast, and be made to sit down with Abraham the father of the faithful, and the rest of the Patriarchs of the Jewish nation.
12. But the children of the Kingdom shall be cast out into utter darkness,] there shall be [note h] weeping and gnashing of teeth.
[Paraphrase] 12. And the Jews themselves to whom this Messias was primarily sent, will dis-believe, and be punished accordingly, shut out of the spiritual feast, out of the Church here, and heaven hereafter, deprived of the light and cheerful hear, that is wont to be in houses of feasting, and left to utter darkness (the cold of the night, and winter, without) stupid blindness here, and eternal darkness hereafter.
13. And Jesus said unto the Centurion, Go thy way, and as thou hast believed, so be it done unto thee; And his servant was healed in the self same hour.
14. And when Jesus came into Peters house, he [saw his wives mother laid, and sick of a fever:]
[Paraphrase] 14. Found his wives mother sick of a fever, and laid to bed under it.
15. And he touched her hand, and the fever left her, and she arose and [ministered unto them.]
[Paraphrase] 15. Provided for them, what was necessary for their entertainment.
16. When the even was come,] they brought unto him many that were possessed with devils, and he cast out the spirits with his word, and healed all that were sick:
[Paraphrase] 16. When by the approach of the evening-cool it was more convenient,
17. That it might be fulfilled, which was spoken by Isaiah the prophet saying, [Himself [note i] took our infirmities, and bare our sicknesses.]
[Paraphrase] 17. He was so affected with all the miseries that befell us, that out of compassion to us, he made use of his divine power to heal even our bodies of the diseases that were on them.
18. Now when Jesus saw great multitudes about him, he gave commandment to depart unto the other side;
19. And a certain Scribe came and said unto him, Master, I will follow thee whithersoever thou goest;
20. And Jesus saith unto him, The Foxes have holes, and the birds of the air have nests; but the son of man hath [not where to lay his head.]
[Paraphrase] 20. No place or dwelling of his own to rest in, or entertain any follower.
21. And another of his disciples saith unto him, [Lord, suffer me first to go and bury my father.]
[Paraphrase] 21. Lord I desire, and firmly purpose to be a constant follower of thine, But for a time I beseech thy leave, that I may abide at my fathers house, to perform the last rites of funeral obsequies unto him.
22. But Jesus said unto him, Follow me, and [let the [note k] dead bury their dead.]
[Paraphrase] 22. Leave that office to be performed by others, who are not imbarked in this more holy and divine employment; For as in the Law the Nazarites and the Priests might not meddle with the interrements even of their parents, but others might lawfully do it, others that were not Nazarites or Priests might bury one another: So thou that art a consecrated person, the departing to bury a deceased friend, though it be a Father, or to receive an inheritance or legacy from him, is an employment unfit for thee.
23. And when he was entered into a ship, [his disciples] followed him.
[Paraphrase] 23. His disciples and none else.
24. And behold there arose a great tempest in [the sea,] insomuch that the ship was covered with the waves; but he was asleep.
[Paraphrase] 24. The lake, see note on Luke 8. c.
25. And his disciples came unto him, and awoke him, saying, Lord save us, we perish.
26. And he saith unto them, Why are fearful [O ye of little faith?] Then he arose and rebuked the winds and the sea, and there was a great calm.
[Paraphrase] 26. Ye that in the due season make not use of that promise in the Psalmist, Psal. 107, 23, 28. and apprehend not the fulfilling of it in and by Christ, ye that have so poor an opinion either of my power, or care of you, as to doubt of my presence to secure you,
27. But the men marvelled] saying, What manner of man is this, that even the winds, and the sea obey him?
[Paraphrase] 27. And at this they were wonderfully amazed, and terrified, Mark 4. 41. Luke 8. 25.
28. And when he was come to the other side, into [the country of the Gergesenes,] there met him two possessed with devils coming out of the [note l] tombs, exceeding fierce, so that no man might pass by that way.
[Paraphrase] 28. That country where Gergesa and Gadara (Mar. 5. 1.) lie near together, see Mark 8. 10.
29. And behold, they cried out, saying, [What have we to do with thee, Jesus thou son of God? Art thou come hither to torment us before the time?]
[Paraphrase] 29. Be quiet, let us alone, we desire not to have anything to do with thee, thou son of God and Savior of mankind: Our time is not yet come of being remanded to our prisons, do not thou hasten and precipitate it.
30. And there was a good way off from them an herd of many [note m] swine feeding.
31. So the Devils besought him,] saying, If thou cast us out, suffer us to go away into the herd of swine.
[Paraphrase] 31. And thereupon the Devils knowing that Christ would cast them out, and by that miracle so far • e show forth his power, that it would probably bring all the country to believe on him, desired to prevent this, and thereupon fell on this project, which might incense the countrymen against him (as it proved in the event, v. 34.) and in order to it besought Christ.
32. And he said unto them, Go, and when they were come out, they went into the herd of swin, and behold the whole herd of swine ran violently down a steep place into the sea, and perished in the waters.
[Paraphrase] 32. See Mar. 5. 13. Lu. 8. 32.
33. And they that kept them, fled, and went their ways into the city, and [told everything, and what was befain to the possessed of the Devils.]
[Paraphrase] 33. Gave them notice of the loss of their swine, and telling the occasion of it, let them know how as their swine were lost on one side, so two men possessed with Devils were recovered, and that Christ had done this since his coming thither.
34. And behold, the whole city came out to meet Jesus: and when they saw him, they besought him] that he would depart out of their coasts.
[Paraphrase] 34. Hereupon the whole city as being very much concerned in that which had happened, came out to meet and see Jesus, which did such miracles, and instead of being wrought on by his cure on the men, to desire his continuance among them, the consideration of the loss of their swine made them desire, and beseech him, &c.
Annotations on St. MATTHEW Chap. VIII.
[ a] V. 2. Worshipped ] 〈 in non-Latin alphabet 〉 ,saith Hesychius and Phavorinus, it signifies to fall down, as suppliants do to any.
[ b] V. 4. See thou tell no man ] What was the reason why Christ so oft commanded the concealing of his Miracles, and of his being the Messias, will best be conjectured, by considering the several places, where this is mentioned. First here to the Leper cured by him, See thou tell nobody v. 4. then Mat. 9. to the blind restored to sight, he charged them, saying, See ye tell no man v. 30. And as yet there is no reason discernible in the Contexts, unless perhaps in this latter, when they obeying not his command, but his fame spreading, the Daemoniacks coming to him he cures them, which the Pharisees hearing of say, He casts out Devils through the Prince of Devils v. 34. For 'tis possible that Christ foreseeing the Pharisees perverseness, and blasphemy, and that they would proceed to the crucifying of him, instead of being convinced by his Miracles, did in mercy to them, and to leave them the excuse of ignorance, Luke 23. 34. Acts 3. 17. forbid the divulging them, lest they should come to the ears of those that would make so ill use of them. Next; c. 12. 16, He charged them that they should not make him known. Whom did he charge? Mar. 3. 12. the words are set immediately upon the mention of the Devils falling down to him, and saying, Thou art the Son of God. But that being but a passage which comes in incidentally upon the mention of his casting out Devils, among his other cures, which he wrought on many, v. 10, 11. 'tis not necessary that the 〈 in non-Latin alphabet 〉 them must belong to the Devils immediately precedent, but may belong to the 〈 in non-Latin alphabet 〉 many, or multitude, that were cured by him; or if to the unclean spirits, then still those must signify the men that were possessed with them, or else how could they fall down before him? v. 11. and so 'tis positively said v. 12. that he charged them, that is, either the 〈 in non-Latin alphabet 〉 many multitudes, or 〈 in non-Latin alphabet 〉 , all they that were cured by him. In this one place two circumstances there are, which seem to give some light to the matter in hand, concerning the reason of his charge to be concealed. For first v. 14. upon his former Miracle on the withered hand, wrought on the Sabbath day, The Pharisees went out and consulted against him, how they might kill, or bring a capital charge against him, and when Jesus knew this, he withdrew himself, v. 15. this not for fear of death, 〈 in non-Latin alphabet 〉 , saith Origen against Celsus, but because (his coming into the world being for the benefit of men) he would not die, 〈 in non-Latin alphabet 〉 , till the convenient season were come of dying, more for man's advantage, then he had hitherto lived. (To the same purpose is Christ's telling his mother Joh. 2. 4. My hour is not yet come, see Joh. 2. 2.) It follows therefore v. 15. that as great multitudes followed him, so he healed them all, that is, he did not so withdraw himself, as to omit doing any good, but for the present, so as to avoid opposition and disputing (which he had met with, v. 2. and 10.) yea and death itself, of which there was now danger, unless he would either thus beforehand, or at the instant of danger, by miracle withdraw, or unless he would make use of his Omnipotence to preserve himself, which he would not do, being come not to resist, but to lay down his life, which yet he deferred to do, his time being not yet come. And upon this it follows distinctly, v. 16. and be charged them that they should not make him known, which notes that to be the reason of his prohibibition in this place, because he would decline, and fairly avoid (perhaps the dispute with perverse and treacherous Pharisees, assuredly) the Death, which they were providing for him: and so saith Origen in that place, 〈 in non-Latin alphabet 〉 , 'It is no degenerous thing in Christ to avoid dangers by providence, and not to go among them. The Second circumstance in this place, which may help to give light to it, is the Prophecy which is cited just on the back of these words, v. 16. That it might be fulfilled which was spoken by Isaiah the prophet, 42. 1. The sum of the words of Isaiah is, that the Messias should, when he came, in the discharging of his office behave himself very quietly and stilly, never set himself out magnificently (as other Princes do) against all opposers, never use any secular force to defend himself, but manage it so as was most agreeable to that Gospel which he came to proclaim, meekly and mercifully dealing with sinners and weaklings, and never giving over till he had so rooted the Gospel on earth, that it should never be gotten out again, but extend to the Gentiles, and be believed on, and embraced by them. Which Prophecy being here fulfilled, not all of it in this one interdict of his, but in the whole passage last rehearsed, doth yet so far reflect on this particular, that that part of the Prophecy (of his preaching, and making known the will of God to as many as were likely to receive benefit from it, his not resisting, not contending with others, his meekness, and not contesting with the Pharisees) may be fulfilled in it, and so that may pass for one part of the reason of his prohibition; which being added to the former circumstance, makes up this entire reason of his doing it, viz. Christ would not have his miracles divulged, because, when they were so, the Pharisees still came and disturbed him, opposed him (and he had not a mind to contest with them, and it was a great mercy to them that he would not, being likely to do no good upon them) and would probably have proceeded to cut him off (if he did not thus withdraw, or defend himself) before he had done what he was sent for, that is, preached the Gospel to all the Jews, and made it known (as it appears he did at this time, by that withdrawing, Mar. 3. 8.) to the Gentiles also. But besides these another passage there is, which must be taken in, being of special consideration to this purpose, and that is Luke 9. 21. parallel to Mat. 16. 20. and Mar. 8. 30. The matter in hand in two of those places, is, Christ's asking his Disciples what the opinion of the world was concerning him; and at last, what was their own opinion, whereupon Peter answers, that he was the Christ of God, v. 20. On which it immediately follows, that he straitly charged them, and commanded them to tell no man that thing, v. 21. Why he gave now so severe an interdict of this promulgation (when his miracles, and all that he did and taught, had hitherto tended to the evidencing of this) the reason was certainly this, lest the Disciples witnessing or proclaiming, it might be taken for a thing compacted between them; And those that were not wrought upon and convinced by his miracles, would be more likely to be alien'd by this. And besides Christ knew that he was to be rejected, and to suffer death (and so it follows in all the three Gospels) and consequently not to be believed on by the chief of the Jews. And so the proclaiming of his Divinity, till they had that great addition of his Resurrection, to add to their own testimony, was not yet so seasonable. This was the occasion of the like speech Mar. 9. 30, where passing through Galilee (where formerly he had freely preached and done miracles) he now was not pleased that any man should know it: For, as it follows v. 31. he said to his disciples, The son of man is delivered into the hands of men, &c. And this very thing Christ in effect tells the Pharisees themselves, for when they desire a Sign from him, that he was the Messias, he tells them, that they shall have no other sign but that of the prophet Jonah, Mat. 12. 39. which referring clearly to that of his rising from the grave the third day, signifies that he would use no more means now to convince them, till by his Resurrection from the dead, his Divine power, and the completion of the types and prophecies in him, should be most convincingly made known to them, and this I conceive to be the reason of his then prohibiting them to tell that he was the Messias, because having been thus long rejected by the Rulers, &c. (and the Prophecies of his dying, containing a prediction that they should still reject, and at length put him to death) it was in all respects most fit, that the most convincing evidences of his being the Messias (of which the Apostles had store, particularly, and above others, Peter, and James, and John had that of the voice from heaven, at the Transfiguration, and would in all reason add them to evidence that truth, and not content themselves with the bare affirmations that he was so) should be reserved and not yet published, till after his death and resurrection, that so his rising from the dead being added to his former miracles, and to his infinite meekness and charity, demonstrated by his death, might be able to convince the most pertinacious, obdurate heart, which certainly would not now (having so oft resisted the like) be persuaded by his miracles or preaching, much less by the testimony of his own Disciples, but might afterwards possibly be wrought upon, (as indeed some of them were, A great multitude of the Priests, Acts 6. 7.) by the evidence of his Resurrection, and they that were not, are left utterly inexcusable. And thus in the Parable, Luke 19. The King takes possession of his kingdom, that is, Christ goes to heaven, before he proceeds to execution against his enemies that would not have him reign over them; v. 15. 27. According to this it is, that at the Transfiguration c. 17. when those three Apostles had received that clear testimony by a voice from heaven, This is my beloved son, &c. he commands them to tell it no man (not absolutely, but with this particular restraint, which implies the cause of it) till the son of man be risen from the dead, telling them withal, as here, that it was prophesied of him, that he must suffer, &c. so Mar. 9. 12. In which passage the three Disciples being taken up alone into the mount with him, and commanded to tell it no mean, the phrase No man will most probably be interpreted in the greatest latitude, [no not to the rest of the Disciples] and the reason of that strict prohibition will be this, that the designed use of this Vision being the working of faith in the obdurate, and the season of making that use of it being not yet come, till after the Resurrection, it was useless to be revealed to the whole number of the twelve, who believed already, and so needed it not for themselves, and were not to be permitted to preach it to others, if they had known it.
Ib. Shew thyself to the Priest ] The Leper continued without the camp or city:
[ c] On the day of his cleansing he was led to the outside of the camp, and in the latter ages, to the gate of Jerusalem and the Priest went out to meet him, and performing some rites for him, afterwards received him into the city or camp, and by degrees into the Sanctuary. This was the form or manner of showing himself to the Priest, (who, as the 〈 in non-Latin alphabet 〉 among the Egyptians was exercised in all kind of knowledge, particularly in that of being able to judge of diseases in the body) and this showing was necessary to everyone that had been leprous, though never so perfectly cured, Levitic. 4. 2. and therefore Christ in obedience to the Law, here requires it of him.
[ d] Ib. For a testimony ] The phrase 〈 in non-Latin alphabet 〉 , for a testimony to them, may possibly connect with 〈 in non-Latin alphabet 〉 , Jesus saith, in the beginning of the verse, and 〈 in non-Latin alphabet 〉 , he saith unto him Mar. 1. 44. not with 〈 in non-Latin alphabet 〉 , Moses commanded next before it. Or which is more probable, it may stand alone by itself after all; and that not only the comma after 〈 in non-Latin alphabet 〉 , but also the sense makes probable, viz. that this whole action of Christ in curing the Leper, and sending him to the priest, &c. was for a testimony unto them, that is, to the multitudes there, v. 1. (and supposed Mar. 1. 39. though not expressed) that he was the son of God. For the Jews themselves confess that Leprosy is the finger of God, a disease peculiarly of his sending and removing, and that 'tis not lawful for the Physician (or any but the Priest by God appointed, and directed in his course) so much as to attempt the cure of it. Thus saith R. Menachem in Lev. 13. And therefore in the answer to John Baptists question, whether Christ were the Messias, or no, one part of it is, that the lepers are cleansed, that being as peculiar an act of God's, as that the dead are raised, in the following words, Mat. 11. 5. So 2 Kings 5. 7. the King of Israel being sent to by the King of Syria to recover Naaman of his Leprosy, He rent his clothes, and said, Am I a God to kill and make alive, that this man sends to me, to recover one of his leprosy? But if the Comma after 〈 in non-Latin alphabet 〉 be conceived not to belong to that place, either in Matthew or Mark, then no question it must refer to Moses 's order to the Leper of showing himself to the priest, and offering a gift, for that was by the Law designed as a clear 〈 in non-Latin alphabet 〉 or testimony, that the cure of Leprosy was a peculiar work of God's; 'It is true indeed there is another sense, of which the words are thought capable, that his showing himself to the Priest, and being by him examined and pronounced clean, might be a sufficient testimony to the man, that the cure was perfectly wrought, and no imposture in it, or again a testimony to the Priest, either of Christ's being the Messias, who had wrought that cure, or of his not opposing the Law, by sending his patient to submit to those Ordinances which the Law in that case provided. But the former interpretation seems rather to be the importance of the place, because of the 〈 in non-Latin alphabet 〉 in the Plural, the multitude, to whom the testimony was designed, and not in the Singular to him, either the Priest or Leper. And for the last, that of the Priest, it seems also to be resisted by the former part of the verse, where the command to tell no man, will not be obeyed, if he so tell the Priest, that it be by him taken notice of that the cure was wrought by Christ, which it must be, if it were a testimony to him and the rest, and would probably have brought that danger, that Christ seemed willing to avoid. See Note b.
[ e] V. 6. Tormented ] 〈 in non-Latin alphabet 〉 doth not always signify torment, or sharp pain; for here the Palsy is not such, but any great disaffection or disease of body, or commonly any punishment; As v. 29. and so c. 18. 34. 〈 in non-Latin alphabet 〉 lictors, gaolers, according to that of the old Glossary, 〈 in non-Latin alphabet 〉 , not only crucio, torqueo, to torment, but coerce • too, agreeable to that of imprisoning.
[ f] V. 10. Faith ] There are five acceptions of the word 〈 in non-Latin alphabet 〉 Faith in the New Testament, First, the Faith, or believing that Christ was able to cure diseases, &c. So here, and c. 9. 22. Acts 14. 9. and under this head the Faith of the Disciples, by which they believed Christ so far, as that by his delegated power they were able to do the like miracles, Mat. 17. 20. & 21. 22. Mar. 11. 24. 1 Cor. 13. 2. and perhaps c. 12. 9. where faith as a 〈 in non-Latin alphabet 〉 , or gift of the Spirit, is joined with the gift of healing.
Secondly, the belief of all that is revealed by God, and that is in effect the true religion, either before Christ's birth, (and then 'tis the faith of God ) Heb. 11. 3. 30, 31. and referred to v. 6. Or after, and then 'tis the faith of Christ, Rev. 14. 12. Or belief of the truth, that is, that truth now revealed by Christ, 2 Thess. 2. 13. and when this is not so complete as it should be, for want of light, then 'tis weak faith, or weakness in faith Rom. 14. 1. To this many places belong, 1 Thess. 3. 2, 5. 2 Thess. 1. 3. Jam. 2. 1. Jude 3. Rom. 1. 5. Acts 6. 7. and 14. 22. So Luke 18. 8. where by reason of the persecution of that faith, Christ foretells, that there shall be (at his coming to act vengeance on his enemies ) very little Faith upon the earth, that is, in the land of Judea and Samaria. So Luke 22. 32. And as this Christian faith contains in it doctrines in opposition to the Mosaical law, to 'tis used Rom. 3. 27, 28. c. 4. 15. As it comprehends Christ's precepts, so 'tis Rom. 16. 16. and as promises, so 'tis used Gal. 3. 14. 1 Cor. 15. 14. Heb. 11. 1. And this last branch of it comprehendeth Hope also, whose object are those Promises, and supposes, and includes a sincere care of performing the condition now required under the Gospel, without which as the promises belong not to any, so the Faith is but an imperfect and false Faith, which will never avail any.
Thirdly, the dictate of Conscience, rightly persuaded or assured of the lawfulness of what a man doth, and that either to one particular action, Rom. 14. 22, 23. or universally to the General current of the life, Heb. 10. 22.
Fourthly, in a more limited sense 'tis a Confidence in prayer, that what we ask, as we ought to do, we shall receive, ( Jam. 5. 15.) and as an associate of that, depending on God's provision for things of this life, the want of which is called 〈 in non-Latin alphabet 〉 , littleness of Faith, Matth. 6. 30. this being one promise of the Gospel, that they who ask shall receive, and that all these things (the necessaries of life) shall be added to them, that first seek the righteousness of God's kingdom, or of the Gospel.
Fifthly, Fidelity, and that either in God making good his promise to us, Rom. 3. 3. 1 Cor. 1. 9. & 10. 13. 1 Thess. 5. 24. Or in man toward other men, Gal. 5. 22. servants toward masters, Tit. 2. 10. so 〈 in non-Latin alphabet 〉 the faithful steward, Matth. 25. 21. Luke 14. 17. 1 Corin. 4. 7. Or of men toward God, 2 Tim. 4. 8. where keeping the faith, after fighting, and finishing the course, must needs be constancy and fidelity, (see Note on Jam. 1. a.) from whence the word 〈 in non-Latin alphabet 〉 most commonly draws its signification, being frequently taken not for believing but faithful: see Heb. 2 17. & 3. 2. 1 Tim. 1. 12. Revel. 2. 10. and so 〈 in non-Latin alphabet 〉 is ordinarily unfaithful, Luke 12. 46. all one with hypocrites, Matth. 24. 51. In this acception it is that it notes sincerity of resolution of Christian life, which God, that sees, accepts, though for want of occasion, or trial, as yet it be not expressed in action, and so approved to men: So 1 Pet. 1. 7. and Phil. 1. 29. and thus when Abraham 's faith was tried, first by a hard command of going out of his country, then by an incredible promise of a Child from barren old Sarah, then again by a hard command of sacrificing his Son, these three being but trials of his faith, upon which it was approved to be sincere (and so he justified) 'tis now apparent, that before these trials he had faith, which then, before it was tried, was nothing but this resolution of Obedience, &c. or a sincere giving himself up to God in praeparatione animi, in purpose of mind, or resolution; and if it had failed in any of those trials, would then have lost its acceptance with God, but failing not, was approved. This, I conceive, is the faith which in S. James must, when opportunity serves, be shown or demonstrated by works, James 3. 18. and if in that case it do not, is a dead faith, v. 20. but supposing it sincere, though yet not tried, then it is that which I now speak of, and is then opposed to Works, not as those note 1. the ceremonies of the Mosaical Law, or 2 lie , perfect, unsinning obedience, but as they signify actual performance. To this there is a place of a venerable ancient Writer, Cyril of Jerusalem, which is very appliable, who having said of the Thief on the Cross, 〈 in non-Latin alphabet 〉 , he was willing to do well, but death prevented him, answers him presently in the person of Christ, 〈 in non-Latin alphabet 〉 , The work is not the only thing which I expect (or which I so require, that nothing else will serve the turn) but I have accepted thy faith. By which it appears, that Faith in his acception is that faithful resolution then begun, though through want of life no Works followed it. Thus when Faith denotes profession of faith (or of some duty to be performed by a Christian, as 1 Tim. 5. 11.) this is either sincere, and then accepted, as in that Thief (and is then opposed to Works, only as a less to a greater, or imperfectius magis perfecto, the more imperfect to the more perfect, James 2. 22.) or unsincere and hypocritical, and is then opposed to Works, as falsum vero, false to true, and so faith and life are ordinarily opposed in the Fathers.
Besides these five, the word is also sometimes used in a looser sense, for believing the doctrine of God and Christ, howsoever acquired; whether from sensible experience, Jam. 2. 19. or from ocular demonstration, Joh. 20. 25. or from relation, as when 'tis said to come by hearing.
[ h] V. 11. Sit down ] The custom of 〈 in non-Latin alphabet 〉 , accubitus, lying along at meat, so usual among the Grecians and the Romans, though it be not mentioned in the Old Testament (but on the other side Tables were in use, at which they sat, 〈 in non-Latin alphabet 〉 , Ecclus. 31. 13. and so saith Philo distinctly of Joseph 's brethren, 〈 in non-Latin alphabet 〉 they sat, 〈 in non-Latin alphabet 〉 , the custom of lying along at meat, being not then come in among men ) yet under the time of the New Testament (and before) it was come in among the Jews also; Many places there are in the New Testament, where this use appears, and that both within doors, on beds, and abroad (in the fields, and in Gardens) on the ground, 〈 in non-Latin alphabet 〉 , Mar. 6. 39. upon the green grass, which is v. 40. described by 〈 in non-Latin alphabet 〉 , they lay along rank by rank in several areolae or beds. For so are 〈 in non-Latin alphabet 〉 (saith the Scholiast on Homer, upon 〈 in non-Latin alphabet 〉 ) four-square divisions, which from thence we vulgarly call Beds in gardens, because they were so used, as the 〈 in non-Latin alphabet 〉 beds in the houses (see Note on Mar. 6. 40.) The manner of this lying at meat is described by many, and shall no farther be recited here, then as will be useful to explain some passages in the Evangelists. The chief person lay at the head of the bed, (which the Evangelists call 〈 in non-Latin alphabet 〉 lying first, the chief or first place of dignity) with his feet behind the back of the next to him, (by which advantage it was, that the woman came behind and washed and kissed Christ's feet ) so that the hinder part of the head of the second lay in the bosom, or touched the breast of the first. Thence we read of John, John 13. 23. 〈 in non-Latin alphabet 〉 , v. 25. he lay in the bosom, and leaned on the breast of Jesus, ( viz. at supper time, Joh. 21. 20. compared with v. 1. and 4, and 12.) that is, lay next to him. An argument both of John 's dignity (which I suppose the reason that he mentions not his name when he speaks of it himself, v. 23.) as when Lazarus is said to be in Abraham 's bosom, that is, at that supper of the Lamb next (in dignity and height of glory) to the Father of the faithful, Luke 16. and 2 lie of Christ's special love to him, as the custom was for the most tenderly beloved, the Wife, &c. in sinu virorum discumbere, to lie at meat in the bosom of the husband, saith Cicero and Zonaras of Heliogabalus, 〈 in non-Latin alphabet 〉 , she supt lying in his bosom as his beloved, and in Juvenal,
[ h] V. 12. Weeping ] That 〈 in non-Latin alphabet 〉 is deduced from 〈 in non-Latin alphabet 〉 clamo, to cry, there is no doubt, and that both of them signify (more then weeping or shedding of tears) crying out, and ejaculation, see Numb. 11. 10. (where 'twas that which was heard by Moses ) Job 30. 13. the voice of them that wayle, or cry out, in lamentations, Ezr. 3. 13. The noise of the weeping, or wailing of the people, and so Isa. 65. 19. Jer. 31. 16. As for 〈 in non-Latin alphabet 〉 which follows, though by that which Hesychius saith of 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 ) it might be thought to signify chattering of teeth, proper to a state of cold, and agreeable to the second notion of Hell, by some mentioned from Job 24. 19. Gehenna nivis, the hell of snow, as the other is Gehenna ignis, the hell of fire, yet the notion of 〈 in non-Latin alphabet 〉 Act. 7. 54. for anger, or rage, which is proper to that of gnashing the teeth, and the mention of fire joined with it, Mat. 13. 4▪ & 50. which cannot agree with chattering, do sufficiently justify the ordinary rendering, gnashing, or grinding of teeth, as in pain or rage is usual.
[ i] V. 17. Took our infirmities ] This place of Scripture cited here by the Evangelist out of Is. 53. 4. is principally fulfilled in the sufferings of Christ on the Cross, where he bare our sins in his own body, that is, suffered the punishment of them; and 'tis so applied 1 Pet. 2. 24. Yet here 'tis applied also to Christ's healing the sick, and with a kind of Sympathy bearing their corporal Infirmities, and removing them from the patient (and both these kinds of bearing our diseases were requisite in our perfect high Priest, Heb. 5. 1. & 4. 15.) by which 'tis apparent that the same prophetic scripture may truly and fitly belong to two or more events, and beside the first literal, have a double remarkable 〈 in non-Latin alphabet 〉 , or eminent completion.
[ k] V. 22. Dead ] There is a figure in Rhetoric, called 〈 in non-Latin alphabet 〉 , whereby it hath been usual in all sorts of Authors to affectto use the same word twice in the same place, though it be ofttimes in a different sense. In the holywriters there are frequent examples of this. Psal 18. 26. With the froward thou wilt show thyself froward, where frowardness, or peevishness, being a fault, and piece of stubborn, ill nature, cannot properly be affirmed of God, to whom yet those words belong (as appears by the next words, And the afflicted people thou wilt save v. 27.) The only meaning is, that those that deal frowardly or stubbornly with God, shall be punished by him, and that there expressed (by this figure now mentioned) [ thou shalt show thyself froward ] only by reason of the word froward preceding. So in the Prophet, If ye walk contrary to me, I will also walk contrary to you, where walking contrary in the first place is their obstinacy, or frowardness against God; in the second, God's punishing, sending judgments on them, thus expressed by this figure. So Jer. 33. 17. upon the mention of the word liberty follows Liberty to the sword &c. that is, destroying, quite contrary to the liberty before spoken of. So Mat. 5. 19. Whosoever shall break one of these least commandments (the iota or title mentioned before) &c. he shall be least in the kingdom of God, that is, indeed shall not be admitted at all, which by this figure is thus expressed, in relation to what went before, He shall be the least, as, he breaks the least; without which, that would not have been the style in all likelihood. Thus Isai. 65. 11. Ye are they that furnish the drink offering to that number, Therefore will I number you to the sword, &c. Thus Mat. 12. 50. upon mention of his mother and brethren seeking him, which was literally true of Mary &c. Christ's reply, is in another, not a literal sense, Whosoever doth the will of my father, the same is my brother, and sister and mother. So 1 Cor. 8. 2. speaking of the knowing of God, in the vulgar ordinary sense of knowing, he adds v. 3. but if any man love God, he is known of God, in another notion of knowledge for approbation, and in the same kind again, Gal. 4. 9. Now after ye have known God, or rather are known of God, and Rom. 14. 13. Let us no longer judge one another, that is, censure, separate from communion, but rather judge this, quite in another sense, as Judging signifies thinking fit and resolving, and Rev. 22. 18, 19. 〈 in non-Latin alphabet 〉 If any man shall add to these things, 〈 in non-Latin alphabet 〉 , God shall add to him the plagues &c. and so 〈 in non-Latin alphabet 〉 , If any man shall take away, God shall take away his part out of the book of life. Agreeable to these is this phrase here, on mention of the dead father preceding, Let the dead bury the dead, but follow thou me, that is, (not, let the dead, but) let others do that office, interre the dead, but thou, that art a consecrated person, must do that, to which thou art consecrated, which in all probability, if it were not a proverbial speech known among them, was yet the imitation of some other proverb as, Like to like, the living to the living, the dead to the dead &c. which are not always to be required to the literal sound of the words, wherein they are expressed.
[ l] V. 28. Tombs 'Twas usual for the Devils to abide in tombs to confirm in men that vain persuasion of the souls of men (after Death) being turned into Devils (see Hieron. Magius miscellan. l. 4. c. 12.) and for divers other ends, for which the solitude of such places was advantageous to them, none using to come thither, but to bury their dead.
[ m] V. 30. Swine ] That there were Swine among the Gadarenes, contrary to the Jewish customs, will not be strange, when 'tis remembered that Gadara is by Josephus numbered among the 〈 in non-Latin alphabet 〉 , Grecian Cities, which Pompey took away from the Jews (see Is. Causab. ad Baron. p. 219.) and that the greatest part of the inhabitants were Syrians, not Jews, by the affirmation of the same Josephus, l. 2. de Bello Judai. c. 33. See Constant. l' Empereur de legibus, p. 181.
CHAP. IX.
1. AND he entered into a ship, and passed over, and came into [his own city.]
[Paraphrase] 1. Capernaum, where he now dwelt, v. 7. and Mar. 1. 21, 45. and c. 2. 1. and to which he removed from Nazareth, Mat. 4. 13.
2. And behold, they brought to him a man sick of the palsy, lying upon a bed: and Jesus [seeing their faith,] said unto the sick of the palsy, Son, be of good cheer, thy sins be forgiven thee.
[Paraphrase] 2. By this extraordinary course of bringing the sick man, discerning the great vigor of their faith.
3. And behold certain of the Scribes said [ [note a] within themselves,] This man blasphemeth.
[Paraphrase] 3. Either in their hearts or in private discourse one with another, not heard by him, or his disciples.
4. And Jesus, knowing their thoughts, said, Wherefore think ye evil in your hearts?]
[Paraphrase] 4. And Jesus by his divine power, as searcher of hearts, discerning whither their thoughts or words whispered among themselves, and not spoken audibly,, said unto them, Why do you pass such malicious causeless censures?
5. For whether is easier to say, Thy sins be forgiven thee, or to say, [Arise and walk?]
[Paraphrase] 5. Be cured of thy palsy, and walk about.
6. But that ye may know [that the son of man hath power on earth to forgive sins,] (Then saith he to the sick of the palsy) Arise, take up thy bed and go unto thy house.
[Paraphrase] 6. That Christ in this state of exinanition, hath authority to forgive sins here, to men that lie under punishment of them, and consequently to deliver from their bond those that were delivered up to Satan, and so tormented by him. (This power given to Christ on earth in the commission received from his Father, v. 8. to be from this time continued on the earth, and accordingly committed by Christ, at his departure, to the Apostles, Joh. 20. (and in them to their successors) that what they forgive on earth, should be forgiven in heaven, and the bonds loosed.)
7. And he arose, and departed to his house.
8. But when the multitudes saw it, they [marvelled, and glorified God, which had given such power unto men.]
[Paraphrase] 8. were amazed to see it, and acknowledged it an incomprehensible mercy of God, to send a Prophet to them with such a commission, power of pardoning sin, and that testified by doing an absolute miracle, v. 6.
9. And as Jesus passed forth from thence, he saw a man named Matthew, [sitting at the [note b] receipt of custom; and he saith unto him, Follow me, And he arose and followed him.]
[Paraphrase] 9. a tole-gather, or Publican by trade, busy about his work, and upon Christ's first word of command, or call, he left his trade, and attended him as his constant disciple.
10. And it came to pass, as Jesus sat at meat in the house, behold, many [note c] publicans and sinners] came▪ and sat down with him, and his Disciples.
[Paraphrase] 10. And this new disciple of his made him a feast, Mar. 2. 14. and that a great one, Lu. 5. 27. (though Matthew being the Writer of this Gospel affirm it not of himself,) And as Jesus was at that feast in Matthews house, many other Publicans, such as Matthew had been, who were looked upon by the Jews as the vilest sort of men, that no Jew was to eat, or drink, or converse with familiarly.
11. And when the Pharisees saw it, they said to his disciples, [Why eateth your master] with publicans and sinners?
[Paraphrase] 11. Why do your master and you Lu. 5. 30. a thing which is so unlawful, ear.
12. But when Jesus heard that, [he said unto them,] They that be whole, need not a Physician, but they that be sick.
[Paraphrase] 12. He raised his voice and directed it to the Pharisces, that stood thus cavilling by, and said
13. But go ye and learn [what that meaneth, I will have mercy and not sacrifice,] for I am not come to call the righteous, but sinners to repentance.
[Paraphrase] 13. what is the meaning of that speech Hos. 6. 6. I prefer acts of mercy and charity, especially spiritual, belonging to the rescuing, and saving of souls, before ceremonies even of the worship of God, such ritual laws as these, of not accompanying with a heathen, or unclean person.
14. Then came to him the disciples of John, saying [ [note d] Why do we and the Pharisees fast oft, but thy disciples fast not?]
[Paraphrase] 14. Our master John observeth strict rules of abstinence, and appointeth us to do what the Pharisees the strictest sect among the Jews do, viz. to fast twice every week, Lu. 18. 12. whereas thou and thy disciples use no such abstinences, what is the reason of that?
15. And Jesus said unto them, [Can the [note e] children of the bride-chamber mourn as long as the bridegroom is with them? but the days will come when the bridegroom shall be taken from them, and then shall they fast.]
[Paraphrase] 15. Can the special guests of a marriage feast fast or retain anything of sadness, as long as the marriage solemnities last? This duty of fasting will be more seasonable after my death, and then shall it be practiced by my followers.
16. No man putteth a piece of new cloth unto an old garment; for that which is put in to fill it up, [taketh from the garment, and the rent is made worse.]
[Paraphrase] 16. diminishes the beauty or handsomnesse of it, and there is made by that means a worse breach (either because the new cloth teareth from the old, or because in a pieced garment, if the piece do not look like the cloth, the rent is more discernible, and the parts more divided and different one from the other, then if it had not been peiced at all (both these are set down Lu. 5. 36.) and this proves well that point in hand, both that joy and mourning do not well together, and that young novice disciples, that were not yet renewed by the coming of the Spirit upon them, and so were not strong enough for such, must not presently be overwhelmed with severe precepts, such as fasting &c. lest they fall off and be discouraged.
17. Neither do men put new wine into old [note f] bottles, else the bottles break, and the wine runneth out, and the bottles perish: [but they put new wine into new bottles, and both are preserved.]