Annotations on the New Testament
12. And he answered and told them, Elias verily cometh first and restoreth all things, and how it is written of the son of man, that he must suffer many things, and be set at naught.
13. But I say unto you that Elias is indeed come, and they have done unto him, whatsoever they listed, as it is written of him.]
[Paraphrase] 12, 13. And he answered them saying, It is no doubt prophesied of Elias, Mal. 4. 5. that he should come before the great and terrible day of the Lord, that is, the destruction of the Jews, on purpose to convert, and deliver them from it, v. 6. But let me tell you, John the Baptist is this Elias, and he, ye know, is come already as well as I, and they have used him, as Ahab used Elias, when he was here on earth, stood out obdurate against all his threats, And as they have done with him, so shall they deal with me, persecute, despise, and put me to death, according to the predictions of the old prophets concerning the Messiah, and as was intimated by John the Baptist in those words of his, [Behold the Lamb of God that taketh away the sins of the world,] meaning that I should bear your punishments as a lamb, be sacrificed, and slain by, and for you. See Mat. 17. 11, 12.
14. And when he came to his disciples, he saw a great multitude about them, and the Scribes questioning with them.
15. And straightway all the people, when they beheld him, were greatly amazed, and running to him, saluted him.
16. And he asked the Scribes, [ What question ye with them?]
[Paraphrase] 16. About what do you question the disciples? ver. 14.
17. And one of the multitude answered and said, Master, I have brought unto thee my son which hath [a dumb spirit.]
[Paraphrase] 17. a disease which when it is upon him takes away his speech (an Epilepsy, Lu. 9. 39.) and hearing, v. 25.
18. And wheresoever he taketh him, he [note b] teareth him, and he foameth, and gnasheth with his teeth, and pineth away, and I spake to thy disciples that they should cast him out, and they could not.
19. He answereth him, and saith,] O faithless generation, how long shall I be with you? how long shall I suffer you? bring him unto me.
[Paraphrase] 19. He said to his disciples, or, In his answer to the man he said to his disciples, See Mat. 17. 17.
20. And they brought him unto him, and when he saw him, streightway the spirit [ tare [note c] him,] and he fell on the ground and wallowed foaming.
[Paraphrase] 20. put him into a fit
21. And he asked his father, How long is it ago since this came unto him? And he said, Of a child.
22. And ofttimes it hath cast him into the fire, and into the waters, [to destroy him:] but if thou canst do anything, have compassion on us, and help us.
[Paraphrase] 22. so as to endanger his life.
23. And Jesus said unto him, [If thou canst believe,] all things are possible to him that believeth.
[Paraphrase] 23. If thou canst believe me to be able to do it, thou mayest then be capable of this miracle; For
24. And straightway the father of the child cried out, and said with tears, Lord, I believe, [help thou mine unbelief.]
[Paraphrase] 24. and whatever degree of faith is wanting in me, I beseech thee to pardon, and repair it in me.
25. When Jesus saw that the people came running together, he [rebuked the foul spirit, saying unto him, Thou dumb and deaf spirit,] I charge thee come out of him and enter no more into him.
[Paraphrase] 25. commanded the devil that inflicted that disease, saying, Thou evil spirit which afflictest this person so sorely, that he can neither speak nor hear,
26. And the spirit cried and rent him sore, and came out of him, and he was as one dead, insomuch that many said, He is dead.]
[Paraphrase] 26. And he fell into a sore fit of Epilepsy, and therewith was forever freed of the disease.
27. But Jesus took him by the hand and lifted him up, and he [arose.]
[Paraphrase] 27. recovered.
28. And when he was come into the house, [his disciples asked him privately, [note d] Why could not we cast him out?]
[Paraphrase] 28. His disciples thinking verily that they were not able to cure this disease, asked in private, what the reason was.
29. And he said unto them, This kind can come forth by nothing, but by prayer, and fasting.]
[Paraphrase] 29. And he told them that to the curing of this disease they ought to have fasted and prayed, and their not using that means (which they ought to have used) was it that made them not able to do it, and that was the culpable omission, which he reprehended in them, v. 19. See Mat. 17. 21.
30. And they departed thence and passed through Galilee, [and he would not that any man should know it.
31. For he taught his disciples and said unto them, The son of man is delivered into the hands of men, and they shall kill him, and after he is killed, that he shall rise the third day.]
[Paraphrase] 30, 31. And Christ now determined to be more private, seeing and telling his disciples how little good was now likely to be done by his farther miracles, it being certain that the chief of the Jews would instead of believing on him, put him to death, but as this should be, so within three days he should rise again, and that would be a proper means to convince some. See note on Mat. 8. b.
32. But they understood not that saying, and were afraid to ask him.
33. And he came to Capernaum, and being in the house he asked them, What was it that ye disputed among yourselves by the way?
34. But they held their peace: for [by the way they had disputed among themselves, who should be the greatest.]
[Paraphrase] 34. they had, as they went along, fallen into a contention which of them was to be preferred before, to take place of the rest.
35. And he sat down and called the twelve, and saith unto them, [If any man desire to be first, the same shall be last of all, and servant of all.]
[Paraphrase] 35. The precedence among my disciples, all that they are capable of, that of being governors of the Church, brings no advantage to him that hath it, but to be more the servant of other men, more work and business being the only advantage of that precedence, which shall befall you, and your successors in the Church.
36. And he took a child, and set him in the midst of them, and when he had taken him in his arms he said unto them,
37. Whosoever shall receive one of such children in my name, receiveth me, and whosoever shall receive me, receiveth not me, but him that sent me.]
[Paraphrase] 36, 37. To which purpose he gave them a significative emblem in showing them a little child, and having done so, taking him into his arms, and embracing him; By the former part intimating (what was before expressed v. 35.) that he that will expect to be capable of any office of dignity from him (to have that authority in the Church after, which he hath now from his Father) humility and meekness is the only way to it; By the second (his embracing the child) his great kindness to, and particular owning of such humble followers of his, They have commission from him, as he hath from his Father, and the receiving, or entertaining, and submitting to them is interpretatively the entertaining, and obeying of Christ, and by consequence, of God the Father, whose commission Christ came with.
38. And John answered, saying, Master, we saw one casting out devils in thy name, and he [followeth not us,] and we forbad him, because he followeth not us.
[Paraphrase] 38. Goes not along in our company.
39. But Jesus said, [Forbid him not: for there is no man that shall do a miracle in my name, that can lightly speak evil of me.]
[Paraphrase] 39. This proposal of thine is like that of Joshua Numb. 11. 28. and is to be answered as that was by Moses, Let as many cast out devils in my name as will, or can, for though they accompany not with us, as then Eldad and Medad were not with the rest of the seventy, v. 27. yet assuredly the same Spirit worketh in them, and I shall not be dishonored by such.
40. For he that it not against us, is on our part.]
[Paraphrase] 40. For he that goes out into the field, doth always take one part or other, and his not engaging against me, as is evident by his using, not blaspheming my name, is an argument infallible that he is on my side, believes in my name, which he makes use of to such purposes.
41. For whosoever shall give you to drink a cup of water in my name, because ye belong to Christ, verily I say unto you, he shall not lose his reward.]
[Paraphrase] 41. For 'tis not only the great eminent performances, those which are in you my constant attendants and disciples, which is accepted by me, but every the least degree of sincere saith, and Christian performance, (proportionable but to the expressing the least kindness, giving a cup of water to a disciple of mine for being such) shall be accepted and rewarded by me.
42. And whosoever shall offend one of these little ones that believe in me, it is better for him that a mil-stone were hanged about his neck, and he were cast into the sea.
[Paraphrase] 42. And on the other side he that shall oppose me in the least degree, discourage the meanest Christian, hinder his progress in christianity, his condition is so sad, that as it were much better for him never to have been born, so being born it were a preferment to him to be annihilated again.
43. And if thy hand offend thee, cut it off, it is better for thee to enter into life maimed then having two hands to go into hell, into the fire that never shall be quenched:
44. Where their worm dieth not, and the fire is not quenched.
45. And if thy foot offend thee, cut it off, it is better for thee to enter halt into life, then having two feet to be cast into hell, into the fire that never shall be quenched:
46. Where their worm dieth not, and the fire is not quenched.
47. And if thine eye offend thee, pluck it out, it is better for thee to enter into the kingdom of God with one eye, then having two eyes to be cast into hell fire.
48. Where their worm dieth not, and the fire is not quenched.
[Paraphrase] 43, 44, 45, 46, 47, 48. It is a sad thing that Christians should, by any temptations or occasions whatsoever, be alien'd from Christ, yet such things are to be looked for, and therefore the great misery of it, and infelicity lies upon them, that do contribute anything towards it (see Mat. 18. 7.) And therefore if anything, that is most near unto thee, most useful, or necessary to thy secular concernments, be a means to alien thee from the service and confession of Christ, part with is most readily, and speedily, thou hadst better loose that, and (after what ever sufferings here) inherit heaven eternally, then (after what ever temporal enjoyments here) to be thrown into Hell, where the remorse for such folly, and the sharp torments attending it shall never be at an end.
49. For everyone shall be [note c] salted with fire, and every sacrifice shall be salted with salt.]
[Paraphrase] 49. For every Apostate, or temporary Christian, every wicked man that by the temptations of the flesh fore-mentioned is taken off from the Christian course, shall (like a burnt offering) be consumed with fire, but every pious man will preserve himself pure from all evil affections, as the sacrifice is by salt from all putrefaction.
50 Salt is good, but if the salt have lost his saltness, wherewith will ye season it? [Have salt in yourselves, and have peace one with another.]
[Paraphrase] 50. As the doctrine and grace of Christ is useful to you in respect of yourselves, to eat up corruptions in the soul, so let it have that other quality of salt, as it is a sign of union and of the perpetuity and firmness of that, and so let it engage you in all amity and peaceableness with other men.
Annotations on Chap. IX.
[ a] V. 3. Fuller on earth ] 'It is possible there may be a meaning in the phrase 〈 in non-Latin alphabet 〉 , which is not ordinarily taken notice of, yet because it is but a conjecture, I have neither put it into the margent nor Paraphrase, but only left it to be mentioned here. The Fuller, whose work it is to cleanse, and dress clothe, doth for these purposes use a kind of earth, which is therefore ordinarily known by the name of fullers earth which hath a special cleansing whitening faculty in it, beyond all other things. This 'tis possible may be here looked on, in the description of the whiteness of the appearance of Christ's garments, that 'twas so pure a degree of white, that no fuller by or with, earth could be able to whiten anything so. And though the Preposition 〈 in non-Latin alphabet 〉 do not favor this interpretation, yet the promiscuous uncertain use of Prepositions among sacred writers is so observable, that it may take off much of that one objection. For thus is 〈 in non-Latin alphabet 〉 used Acts 3. 16. in the sense of 〈 in non-Latin alphabet 〉 by faith, as by a means. And if it be so rendered here, it will bear this sense, No fuller by, or by means of, earth can so whiten anything. So 1 Cor. 8. 10. 〈 in non-Latin alphabet 〉 by thy knowledge. Otherwise it is used for with, Phil. 1. 3. 〈 in non-Latin alphabet 〉 , cum omni memoria vestri, saith R. Stephanus, with every remembrance of you. And that rendering will agree to this sense also. But the truth is, neither of these three examples come perfectly home to it, they being in the Dative, this in the Genitive case, and so I leave it as a conjecture, and only add that in Theophrastus 's character of a niggardly person, 〈 in non-Latin alphabet 〉 signifies much of this fullers earth. 〈 in non-Latin alphabet 〉 , he earnestly eutreats the Fullers that his garment may have a great deal of earth, that it may not be sullyed quickly.
[ b] V. 18. Teareth him ] 〈 in non-Latin alphabet 〉 which fignifies to break or rend, Mat. 7. 6. and 9. 17. Mar. 2. 22. Lu. 5. 37. (and to break out, Gal. 4 27. that is to speak, 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , saith Hesychius, and 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 ) signifies also to beat, or throw down, upon, or against the ground, and is by Tertullian according to that latitude of the word rendered evertere, to throw down, Mat. 7. 6. (though the context in that place seems not to own it, the treading underfoot going before, not following it) thus is 〈 in non-Latin alphabet 〉 the river, being swelled into a torrent, beat upon the house, Lu. 6. 49. and upon it follows in the next words, 〈 in non-Latin alphabet 〉 presently it fell. Instead of it S. Matthew in the parallel place Mat. 7. 25, 27. reads 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , fell upon. And so in the end of the verse in S. Luke 〈 in non-Latin alphabet 〉 , the fall of it was great. Thus doth Hesychius render the word 〈 in non-Latin alphabet 〉 , not only 〈 in non-Latin alphabet 〉 to divide, or break in pieces, but 〈 in non-Latin alphabet 〉 also, to throw down, (as here v. 22. 'tis expressed by 〈 in non-Latin alphabet 〉 ) and again 〈 in non-Latin alphabet 〉 , (perhaps it should be 〈 in non-Latin alphabet 〉 , for so 〈 in non-Latin alphabet 〉 which is rendered 〈 in non-Latin alphabet 〉 , is also 〈 in non-Latin alphabet 〉 , Hos. 12. 14 (and so Lu. 5. 37.) and 〈 in non-Latin alphabet 〉 , 1 Sam. 30. 16. to pour on the ground ) and 〈 in non-Latin alphabet 〉 . Thus in this place the Syriac and the old Latin took it, and so the Hebrew 〈 in non-Latin alphabet 〉 , that is by the Septuagint rendered 〈 in non-Latin alphabet 〉 , is 〈 in non-Latin alphabet 〉 also, Job 12. 14. Ezech. 26. 4, 12. and 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 to subvert and cast down, and so 〈 in non-Latin alphabet 〉 Ezech. 29. 5. and 31. 12. and 〈 in non-Latin alphabet 〉 to lay on the ground, or dash against the ground, Ezech. 31. 12. and 〈 in non-Latin alphabet 〉 to throw on the ground Am. 5. 6. is 〈 in non-Latin alphabet 〉 Isa. 33. 2, 3. and 〈 in non-Latin alphabet 〉 Jer. 23. 33. and 39. And Mat. 17. 15. where this disease is described, as also here v. 22. 'tis said that he falls into the fire and into the water, as here 〈 in non-Latin alphabet 〉 , where ever it takes him, if by the fireside, it throws him into the fire, if by the water, into that. To this the whole story of this man's disease perfectly agrees, being directly the falling sickness.
[ c] V. 20. Tare him ] What is the full notion of 〈 in non-Latin alphabet 〉 may be seen by the ancient Grammarians. 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , saith Phavorinus out of Hesychius. The word signifies such a stir or tumult within one, as in a pot or cauldron is joined with boiling or seething, and produceth a froth or foam at the top, and so is a clear description of an Epilepsie, which doth so boil within, as to cause a foaming at the mouth both here and Lu. 9. 39. Some Manuscript copies read 〈 in non-Latin alphabet 〉 for it, troubled, disquieted, put him in a commotion.
[ d] V. 28. Why ] on here must signify 〈 in non-Latin alphabet 〉 ; wherefore; see note on Lu. 7. c. and so the Kings MS. reads it, 〈 in non-Latin alphabet 〉 , and the ancient Greek and Latin MS. and others in like manner.
[ e] V. 47. Salted ] The word 〈 in non-Latin alphabet 〉 is made answerable to the Hebrew 〈 in non-Latin alphabet 〉 , and is Isa. 51. 6. set by Symmachus to signify consumed, in like manner as the 〈 in non-Latin alphabet 〉 the whole burnt offering is consumed, burnt all of it with fire; which is answerable to the 〈 in non-Latin alphabet 〉 , unquenchable fire going before, and so the meaning of this expression will be here, that that first sort of men, the Apostates, or wicked carnal Christians, the subject of the former verses (to which therefore the universal particle, 〈 in non-Latin alphabet 〉 everyone, is to be restrained, as in scripture 'tis frequent to restrain it) shall be used as the burnt offerings are, they shall have fire instead of salt, but the pious minded Christian, like the Minchah, shall have the salt, the grace of God and Christian doctrine, and by God's help make use of it to eat up all his corruptions, and degrees of pu • refaction left in him, and also to be a principle of union and peaceable mindedness in him, v. 50. as among other uses of salt it is said to be 〈 in non-Latin alphabet 〉 unitive also, (see note f.) and is accordingly used in covenants and confederations, and thence Lev. 2. is the salt of the Covenant of God. But it is not unlikely, that in this place (and that of Isaiah ) 〈 in non-Latin alphabet 〉 may be put for 〈 in non-Latin alphabet 〉 (or 〈 in non-Latin alphabet 〉 ) which signifies first to be caught, then to be consumed, so 〈 in non-Latin alphabet 〉 2 Pet. 2. 12. is preying upon, and joined with 〈 in non-Latin alphabet 〉 destroying or consuming. So Isa. 66. (whence the former words, their worm never dieth and their fire, &c. v. 24. are taken) after the mention of God's pleading by fire, v. 16. is added v. 17. 〈 in non-Latin alphabet 〉 , they shall be consumed together. The agreeableness of this interpretation both to the words, and to the Context, shows how unnecessarily that conjecture was taken up by Jos. Scaliger, of the text being corrupted 〈 in non-Latin alphabet 〉 , for 〈 in non-Latin alphabet 〉 , taking 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 Lev. 2. when neither • ny one copy gives countenance to the emendatio • the Septuagint or any other ancient author 〈◊〉 used this word 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 And then it is strange to conceive, what should suggest those inordinate expressions, which there follow in that Epistle, especially this, Mea est vera hujus loci interpretatio, quem foedissima menda ab incunabulis usque ipsius Christianismi invasit. Sunt & alia passim in textum Evangelicum ab ultima vetustate vitia admissa, quae nemo praeter me indicaverit. Et hoc quod jam aperuimus praecipuum est ex omnibus. Qui aliquo sensu communi praeditus est, non poterit non laudare sententiam nostram. Nihil enim verius este potest.
[ f] V. 50. Salt ] That salt is 〈 in non-Latin alphabet 〉 , a symbol significative of friendship and peace, is ordinarily said; In reference to which is that of Aeschines de ementit. Legat. 〈 in non-Latin alphabet 〉 , the salt of the city, meaning thereby the public peace. and prosperity; and from hence saith Eustathius 〈 in non-Latin alphabet 〉 , salt before all other meaets was set before the guests. The only difficulty is, from whence this custom sprang, or wherein this symbolical nature of salt consists, and that is answered by the same Eustathius, 〈 in non-Latin alphabet 〉 , for as salt being compacted of many drops of water, everyone in itself fluid and unsteady, becomes one solid body; so they that from distant places conjoin into a league of friendship, meet together both in place and friendly disposition.
CHAP. X.
1. AND he [rose from thence] and cometh into the coasts of Judea by the farther side of Jordan. And the people resort unto him again, and as he was wont, he taught them again.
[Paraphrase] 1. departed from Galilee Mat. 19. 1.
2. And the Pharisees came to him and asked him, [Is it lawful for a man to put away his wife? tempting him.]
[Paraphrase] 2. Is it lawful for a man, upon a dislike of his wife, for other causes besides fornication, to put her away? This they asked out of an intention to ensnare him, knowing his doctrine in this matter, Mat. 5. 32. contradicted that liberty which they had by Moses.
3. And he answered and said unto them, What did Moses command you?
4. And they said, [Moses suffered to write a bill of divorcement, and to put her away.]
[Paraphrase] 4. Moses gave us liberty to do so, Deut. 24. 1.
5. And Jesus answered, and said unto them, [For the hardness of your hearts he wrote you this precept.]
[Paraphrase] 5. This law wherein that was permitted by Moses, was written to provide by that means against the inflexiblenesse, and imperswasiblenesse of the Jews hearts, which, if this were forbidden them, would be apt to commit some greater villainy.
6. But from the beginning of the creation God made them male and female.
7. For this cause shall a man leave his father and mother, and cleave to his wife,
8. And they twain shall be one flesh: so then they are no more twain but one flesh.
9. What therefore God hath joined together, let not man put asunder.]
[Paraphrase] 6, 7, 8, 9. But the prime law of the creation was quite otherwise, making the union between husband and wife a sacred thing, that must not be violated by any. See note on 2 Pet. 1. 6.
10. And in the house his disciples asked him again of the same matter.
11. And he saith unto them, Whosoever shall put away his wife, and marry another, committeth adultery [against her.]
[Paraphrase] 11. by living as an husband with her, whom he marries, when he is the husband of another, and causeth his own wife, from whom he thus irreconcilably parteth, to commit adultery, Mat. 5. 32. that is, giveth her great occasion, and temptation, and danger to do so.
12. And if a woman shall [note a] [put away her husband and be married to another, she committeth adultery.]
[Paraphrase] 12. part with her husband, do her part in absolving the husband from his band to her, and make use of it, to marry her self again to another.
13. And they brought young children to him, that he should touch them, and his disciples rebuked those that brought them.
14. But when Jesus saw it, he was much displeased, and said unto them, Suffer the little children to come unto me, and forbid them not, for [of such is the kingdom of God.]
[Paraphrase] 14. they are of that temper of innocence and simplicity (and being impotent themselves, resign themselves up to be aided and sustained by others) that they are of all others the fittest emblemens of those, of whom the Christian Church is made up here, and heaven hereafter.
15. Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein.
[Paraphrase] 15. And he that shall not come to Christianity as a little 〈◊〉 that very humility, and self-denial and resignation, and sole dependence on Christ, as is observable in one of this 〈◊〉 never be received or entertained by Christ.
16. And he took them up in his arms, put his hands upon them, and blessed them.
17. And when he was gone forth into the way, there came [one] running and kneeled to him, and asked him, Good master, what shall I do, that I may inherit everlasting life?
[Paraphrase] 17. a young man Mat. 19. 20. a Ruler Lu. 18. 18.
18. And Jesus said unto him, [Why callest thou me good? There is no man good but one, that is God.]
[Paraphrase] 18. The attribute of good belongs truly to none but God, Is that thy meaning to acknowledge me such when thou callest me by that title?
19. Thou knowest [the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, [note b] Defraud not, Honor thy father and mother.]
[Paraphrase] 19. The six commandments of the second table of the decalogue, Honor thy father and thy mother, Thou shalt not commit adultery &c. and instead of the tenth, Thou shalt rest contented with thy own, and not seek to increase thy own condition by the diminution of other men's.
20. And he answered and said unto him, Master, [all these have I observed from my youth.]
[Paraphrase] 20. thus far I have gone already, and have all my time constantly been an observer of all these commands.
21. Then Jesus beholding him, [loved him, and said unto him, One thing thou lackest, Go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven, and come, take up the cross and follow me.]
[Paraphrase] 21. approved these gracious beginnings in him, and accordingly spake friendly and kindly to him, to allure and advance him to that degree of contempt of worldly possessions and riches (which otherwise would depress his soul, and make him uncapable of true discipleship, as the thrones in the parable of the sower) that might give him the true advantages of wealth, ability of relieving and supporting others, and by a readiness to suffer the utmost in that profession, qualify him for a capacity. of discipleship first, and then of eternal treasure.
22. And he was sad at that saying, and went away grieved: for he had great possessions.
23. And Jesus looked about, and saith unto his disciples, How [note c] hardly shall they that have riches [enter into the kingdom of God?]
[Paraphrase] 23. undertake the doctrine of Christ here, or be made partakers of his glory in the kingdom of heaven hereafter?
24. And the disciples were astonished at his words: but Jesus answereth again, and saith unto them, Children. How hard is it for them [that trust in riches] to enter into the kingdom of God?
[Paraphrase] 24. that look upon wealth with the eye of the world, as that which can help them to all they want?
25. It is easier for a camel to go through the eye of a needle, then for [a rich man] to enter into the kingdom of God.
[Paraphrase] 25. For such a rich man continuing in that worldly-mindedness.
26. And they were astonished out of measure, saying among themselves, Who then can [be saved?]
[Paraphrase] 26. See Mat. 19. 25.
27. And Jesus looking upon them, saith, With men it is impossible, but not with God, for with God all things are possible.
[Paraphrase] 27. See Mat. 19. 26.
28. Then Peter began to say unto him, behold we have left all and followed thee.
29. And Jesus answered and said, Verily I say unto you, There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands for my sake, and the Gospels,
[Paraphrase] 29. See Mat. 19. 29.
30. But he shall receive an hundred fold now in this time, houses, and brethren, and sisters, and [mothers,] and children, and lands with persecutions, and in the world to come eternal life.
[Paraphrase] 30. See note on 2 Pet. 3. c.
31. But [note d] many that are first shall be last, and the last, first.]
[Paraphrase] 31. But for you who talk so much of your sufferings, know this, that of those that come in latest to discipleship or Apostleship, (as Paul) some shall in diligence and bringing in proselytes to Christ, 1 Cor. 15. 10. very much outstrip those who came in first (that is, Peter who here speaks, and the other disciples of Christ's first election.)
32. And they were in the way going up to Jerusalem, and Jesus went before them, and they were amazed, and as they followed, they were afraid, and he took again the twelve, and began to tell them what things should happen unto him,]
[Paraphrase] 32. And as Christ before, and his disciples after him were going up to Jerusalem, they began to consider the danger of this voyage, the Sanhedrim resolving to kill him, Joh. 11. 53. and sending writs to apprehend him, v. 57. and they were horribly afraid, whereupon he took the twelve into a nearer conference, Mat. 20. 7. and began to tell them distinctly, what usage he should now meet with at Jerusalem.
33. Saying, Behold we go up to Jerusalem, and the son of man shall be delivered up to the chief priests, and unto the Scribes, and they shall condemn him to death, and [shall deliver him to the Gentiles.]
[Paraphrase] 33. because they have not themselves in the Sanhedrim power to put anyman to death, they shall deliver him up to the Romans to do it.
34. And [they shall mock him, and shall scourge him, and shall spit upon him, and shall kill him,] and the third day he shall rise again.
[Paraphrase] 34. he shall be reproachfully dealt with and scourged, and spit on, and put to death,
35. And James and John the sons of Zebedee come unto him, saying, Master, we would that thou shouldest do for us whatsoever we shall desire.]
[Paraphrase] 35. And the mother of James and John in behalf of her children came (Mat. 20. 20.) to him with a petition. See note on Lu. 7. a.
36. And he said unto them, What would ye that I should do for you?
37. They said unto him, Grant unto us that we may sit on thy right hand, and the other on thy left hand in thy glory.
38. But Jesus said unto them, [Ye know not what ye ask: Can ye drink of the cup that I drink of, and be baptized with the baptism that I am baptized with?]
[Paraphrase] 38. The preferment which ye ask for, is not such as you take it for, but only a condition of suffering, which perhaps you will not be much in love with, or able to support.
39. And they said unto him, We can. And Jesus said unto them, Ye shall indeed drink of the cup that I drink of, and with the baptism that I am baptized withal, shall ye be baptized:
40. But to sit on my right hand, and on my left hand, is not mine to give, but it shall be given to them for whom it is prepared.]
[Paraphrase] 40. But to be advanced before all others is a thing of that nature, that I shall not dispose of it, according to favor partially, to gratify you, or satisfy your importunity, but according to those rules, and conditions, and qualifications which my Father hath set down.
41. And when the ten heard it, they began to be much displeased with James and John.
42. But Jesus called them to him, and saith unto them, Ye know that [they which are accounted to rule over the Gentiles, exercise Lordship] over them, and their great ones exercise authority upon them.
[Paraphrase] 42. they that among the Gentiles do exercise rule over them, receive advantages from their subjects, are served, and maintained in all their grandeur and splendor by them, See Mat. 20. 25. and 1 Pet. 5. note a.
43. But so shall it not be among you, but whosoever will be great among you, shall be your minister.]
[Paraphrase] 43. But in the authority which I shall confer on you, and your successors, it shall be quite otherwise, ye shall attend and wait upon them whose Rulers you are.
44. And whosoever will be the chiefest, shall be servant of all.
[Paraphrase] 44. And the higher ye are advanced in Ecclesiastic dignity, the greater burden of office and duty shall lie upon you, to attend the wants of all your inferiors, and to supply them.
45. For even the son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.]
[Paraphrase] 45. See Mat. 20. 2 • .
46. And they came to Jericho, and as he went out of Jericho with his disciples, and a great number of people, [blind Bartimaeus the son of Timaeus] sat by the highway side begging:
[Paraphrase] 46. There were two blind men, Mat. 20. 30. of which one was called Bartimaeus, that is, the son of Timaeus, which
47. And when he beard that it was Jesus of Nazareth, he began to cry out and say, Jesus thou son of David, have mercy on me.
[Paraphrase] 47. And when they were told that it was Jesus that passed by, Bartimaeus (and the other in like manner, Mat. 20.) cried out and said,
48. And many charged him that he should hold his peace, but he cried the more a great deal, Thou son of David, have mercy on me.
49. And Jesus stood still, and commanded him to be called: and they called the blind man, saying unto him, Be of good comfort, rise, he calleth thee.
50. And he casting away [his garment,] rose and came to Jesus.
[Paraphrase] 50. his upper garment, See note on Mat. 5. 1.
51. And Jesus answered and said unto him, What wilt thou that I should do unto thee? The blind man said unto him, Lord, that I might receive my sight.
52. And Jesus said unto [him,] Go thy way, thy faith hath made thee whole: and immediately he received his sight, and followed Jesus in the way.
[Paraphrase] 52. Bartimaeus (and the other also, both together)
Annotations on Chap. X.
[ a] V. 12. Put away her husband ] That which is here said convertibly of Divorces, the wife putting away the husband, as the husband the wife, must not so be understood, that the wife hath (or ever had) in any case power to put away the husband, though not to marry again, as, in case of fornication, the husband may put away the wife; For there is that difference between the Husband and the Wife, that renders one lawful, and not the other, viz. the dominion of the Husband over the Wife, which the Wife, whose part is obedience, Gen. 3. 16. 1 Pet. 3. 6. hath not back again over the Husband; and accordingly in the Law, though there be a liberty given to the man of putting away the wife, in more cases then Christ allows of, yet there is none given the Wife to put away the Husband in any case; and Christ, that restrained that liberty of the man to the one case of Fornication, cannot be thought (and nowhere appears) to have enlarged, or extended that liberty to the Wife. As for the some kind of semblance of it here in this text, it will cease to be so, by observing either of these two things, First, that the only thing here in hand in these two verses, is to set down the unlawful, and adulterous divorces, viz. those that are attended with marrying some other, for such are all they equally, whether committed by the man, or woman, and so there is no occasion here to state that other question of lawful divorces, which had been made by the Pharisees v. 2. and answered Negatively v. 3. &c. And consequently all that is here said, is that the Wife, however separated from the Husband, may not marry again, not that she may in any case lawfully separate. Many things of this nature there are in the Scripture which are spoken only to prepare for somewhat else, and have themselves no farther impor ••• ce, all the weight of the speech lying on that other part to which they prepare. See Note on Mat. 9. d. Secondly, The nature of the word, that is here, and in other places of the New Testament, used for divorcing, falls out to be a word, which signifies not putting away, as that notes any act of authority, but 〈 in non-Latin alphabet 〉 absolving, loosing, releasing from a debt, or a band, and so it may truly be 〈 in non-Latin alphabet 〉 that it is only releasing, absolving, not putting away, the husband, that is, doing what is in her power to do, but not pretending to more; The Grecians were wont to speak more accurately, calling it on the man's part 〈 in non-Latin alphabet 〉 , to send, or cast out the wife, but on the wives part, 〈 in non-Latin alphabet 〉 , to leave, or forsake the Husband, which though practiced among the heathen sometimes, yet being but an act of desertion, it pretends not to any authority over him that is forsaken.
[ b] V. 19. Defraud not ] That our Savior reckons up here the six last precepts of the Decalogue, containing our duty toward our brethren, that is, toward other men, under the Law, is presently clear to him that considers the words, either here, or Mat. 19. 17. From thence it is clear again, that 〈 in non-Latin alphabet 〉 , is S. Marks rendering of the tenth commandment. And it is observable how many ways this commandment is rendered in the Bible, in Exod 20. and Deut. 5. the Septuagint express it by 〈 in non-Latin alphabet 〉 , thou shalt not covet, S. Paul Rom. 7 7. hath the same, but S. Mark here 〈 in non-Latin alphabet 〉 thou shalt not defraud, and S. Matthew, ch. 19. 〈 in non-Latin alphabet 〉 , &c. Thou shalt love thy neighbor as thyself, From which 'tis farther observable what is the meaning of that commandment, That undoubtedly, which will be the joint united importance of these three phrases, & not that which might be thought sufficient to express the meaning of someone of them, that is, so to rest satisfied every man with his own lot, which God hath afforded him, and so to desire the good of others as well as of himself, as not to desire, or endeavor to gain any thing to himself by the loss or diminution of any other, to think the neighbor as fit to enjoy anything that belongs to him, as himself to enjoy his own, and so join together these two precepts of the Heathens, the
[ c] V. 23. Hardly ] The thorny ground appears by the parable of the sower to be very contrary tothe good, fruitful, the emblem of the honest heart, wherein Christianity was to be planted; By that was meant the mind choked with riches and the cares of this world, which betray and eat out many good hopeful seeds of grace, which would otherwise lift up the soul to the pursuit of the one necessary. And this is the interpretation of the 〈 in non-Latin alphabet 〉 , great difficulty of the rich man's being a disciple of Christ, and attaining to his kingdom. This Julian, in his Epistle to Ecebolius, speaks of scoffingly, and saith that he took away from the Christians all that they had, 〈 in non-Latin alphabet 〉 , that they may not be deprived of that heavenly kingdom which they hope for.
[ d] V. 31. Many ] They who were called and chosen first to be disciples, who consequenly ought to have expressed more zeal, more fidelity, and taken more pains in the Apostolical office, are here called the first, in respect of their 〈 in non-Latin alphabet 〉 being first called into the vineyard, and such was Peter and John, and the rest of his present disciples. The last are those which were called later, as S. Paul, who saith truly of himself, that as he was born out of due time, suddenly (not regularly, as the disciples in Christ's life-time had been, disciples a long space, before they had their commission of Apostleship) so he was in labors more abundant, &c. 1 Cor. 15. 10. and 2 Cor. 11. 23. And they that have written the Itineraries of the Apostles have observed the truth of it, S. Paul having travail'd much farther then either S. Peter or S. John, as they have described the circuit.
CHAP. XI.
1 AND when they came nigh to Jerusalem, unto Bethphage and Bethany at the mount of olives, he sendeth forth two of his disciples,
[Paraphrase] 1. Mat. 21. 1.
2. And saith unto them, Go your way into the village over against you, and as soon as ye be entered into it, ye shall find a [colt] tied, whereon never man sat, loose him and bring him.
[Paraphrase] 2. foal of an Ass
3. And if any man say unto you, Why do you this? say ye that the Lord hath need of him, and straightway he will send him hither.
4. And they went their way, and found the colt tied by the door without, in a place where two ways met, and they loose him.
5. And certain of them that stood there said unto them, What do ye loosing the colt?
6. And they said unto them, even as Jesus had commanded, and they let them go.
7. And they brought [the colt] to Jesus, and cast their garments on him, and he sat upon him.
[Paraphrase] 7. See Note on cap. 5. a.
8. And many spread their garments in the ways, and others cut down branches of trees, and strewed them in the way.
9. And they that went before and they that followed cried, saying, Hosanna, blessed is [he that cometh] in the name of the Lord.
[Paraphrase] 9. the Messias whose coming is prohecyed of, and so long expected. See Note on Mat. 11. a. and Mat. 21. 9.
10. Blessed be [the kingdom of our father David that cometh in the name of the Lord, Hosanna in the highest.]
[Paraphrase] 10. that kingdom of David our father (or of Christ typified by him) which hath been prophesied of, and expected as future, and is now ready to begin, we acknowledge thee O Lord, in the highest heavens. See Note on Mat. 21. a.
11. And Jesus entered into Jerusalem and into the Temple, and [when he had looked round about upon all things, and now the even tide was come, he went out unto Bethany with the twelve.]
[Paraphrase] 11. having cured the lame &c. Mat. 21. 14. &c. at even he retired to Bethany to lodge there with his disciples.
12. And on the morrow when they were come from Bethany, he was hungry:
13. And seeing a fig tree afar off having leaves, he came, if haply he might find anything thereon, and when he came to it he found nothing but leaves, for the time of figs was [note a] not yet.
14. And Jesus answered and said unto it, No man eat frult of thee hereafter for ever.] And his disciples heard it.
[Paraphrase] 13, 14. And being so, he espied afar off a fig tree full of leaves, and went to see if there were any fruit on it, and when he came he found no one fig nor anything, but leaves on it, the year being, it seems, unseasonable for that fruit, and therefore being willing to show a miracle on a fruitless tree, (which had nothing but leaves to be destroyed by his curse) he said unto it, This tree shall never bear more fruit, but shall wither and dry up presently. Which sentence of Christ if it be applied as an emblem to men that bear no fruit, it will then signify that they which profess piety (which is answerable to bearing of leaves) must never be found without fruit, If they be, Christ will visit them, and subtraction of grace and destruction will be their portion, the one following upon the other, as the instant withering here upon the word of Christ. But the most pregnant meaning of it is, that the Jews which were just like that leafy tree, without any kind of degree of fruit on it as this time, when Christ came from heaven to call for it, should suddenly be destroyed.
15. And they come to Jerusalem, and Jesus went into the temple, and began to cast out them that sold and bought [in the temple, and overthrew the tables] of the money-changers, and the seats of them that sold doves,
[Paraphrase] 15. in the court of the Gentiles, which the Jews were more willing to profane (see Note b.) and overturned the tables, &c▪ See Note on Mat. 21. b.
16. And would not suffer that any man should carry any vessel through the temple.
17. And he taught saying unto them, Is it not written, My house [shall be called [note b] of all nations, The house of prayer? but ye have made it a den of thieves.]
[Paraphrase] 17. shall be an holy place, set apart for all the people of the world to worship me in, but you have tranformed it into a receptacle for cheats to reside in, See Note on Mat. 21. c.
18. And the Scribes and chief priests heard it, and sought how they might destroy him, [for they feared him, because all the people was astonished at his doctrine.]
[Paraphrase] 18. for resolving nto to be instructed or reformed by him, not to receive the reformation brought from heaven, they were yet afraid that something would come of it, derogatory to their authority, for the whole multitude of men that heard him, looked on him with admiration.
19. And when even was come, he went out of the city.
20. And in the morning as they [passed by] they saw the fig tree dried up from the roots.
[Paraphrase] 20. went again from Bethany to Jerusalem Mat. 21. 20.
21. And Peter calling to remembrance, saith unto him, Master, behold, the fig tree, which thou cursedst, is withered away.
22. And Jesus answering, saith [unto them, Have faith in God.]
[Paraphrase] 22. to the disciples, Beleive in God.
23. For verily I say unto you, that whosoever shall say unto this mountain, Be removed, and be thou cast into the sea, and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass, he shall have whatsoever he saith.]
[Paraphrase] 23. For I have given that power to you, that if any of you in the fear of God, with full confidence of faith, without all mixture of doubting, shall set upon any the greatest difficulty, though as great as the removing of a mountain, and assuredly believe that, through the strength and power of God in Christ, it shall be done, 〈◊〉 shall do whatsoever he will.
24. Therefore I say unto you, What things soever ye desire, when ye pray; believe that ye receive them, and ye shall have them. ]
[Paraphrase] 24. This is to be undertaken by you, not upon confidence of your own strength, but by humble prayer to God, and whatsoever you shall thus pray for, believing that I will according to my promise grant it to you, that ye shall be sure to receive from me.
25. And when ye stand praying, forgive if ye have ought against any, that your father also which is in heaven may forgive you your trespasses.]
[Paraphrase] 25. But for the obtaining this certain return to your prayers, the other conditions which have formerly been required (see Mat. 6. 14.) to make men's prayers effectual, must be observed by you, Namely, that whensoever you pray for anything to be granted you by God, you put all malice from you, and be filled with all charity even to your enemies, that God may in like manner deal with you.
26. But if you do not forgive, neither will your father which is in heaven forgive your trespasses.
[Paraphrase] 26. And if you do not so, there is no expectation that any prayer of yours, whether for pardon of sin, or anything else, shall be heard and granted by God.
27. And they come again to Jerusalem, and as he was walking in the temple, there come to him [the chief Priests, and the Scribes, and the Elders,]
[Paraphrase] 27. the Sanhedrim of the Jews, to whom prophets were wont to approve their mission,
28. And say unto him, By what authority doest thou these things? and who gave thee this authority to do these things?
29. And Jesus answered and said unto them, I will also ask of you one question, and answer me, and I will tell you by what authority I do these things.
30. The baptism of John, Was it from heaven, or of men?] Answer me.
[Paraphrase] 30. Was John that received proselytes by Baptism, sent with commission from God, or no?
31. And they reasoned with themselves saying, If we shall say, From heaven, he will say, Why then did ye not believe him?
32. But if we shall say, Of men, they feared the people: for all men counted John, that he was [a prophet indeed.]
[Paraphrase] 32. a prophet sent with commission from God.
33. And they answered and said unto Jesus, We cannot tell. And Jesus answering, saith unto them, Neither do I tell you by what authority I do these things.
Annotations on Chap. XI.
[ a] V. 13. Not yet ] That the words are thus literally to be rendered 〈 in non-Latin alphabet 〉 , for it was not a time, or season of figs, there is no doubt; what the meaning of the word time, or season here is, will be the only difficulty. If the time, or season of the year, wherein figs are ripe, so that it be here said it was not that time of ripe figs, then many inconveniencies will follow, As first that will not be (as this passage is designed) a reasonable account, why there was nothing but leaves on the tree, for green figs there might be, and so somewhat beside leaves though the time of ripe figs were not come, 2ly, It is not to be imagined that Christ being hungry, v. 12. and thereupon going out of his way to a fig tree, 〈 in non-Latin alphabet 〉 in all account to find some food there, should do so at a time, when he knew fruit was not ripe, green figs, before they are ripe, being as unfit for food as could be imagined. 3. If we consider the time which is there specified, we shall have reason to doubt, whether thus interpreting 〈 in non-Latin alphabet 〉 , there were indeed any truth in the speech, being great probability, that at this time of the year figs in Judea were wont to be ripe. For it was immediately before the Passover, (presently after the Hosannaes ) both here, and in Matthew. And that is about the time of putting the sickle into the corn, Deut. 16. 9. and their offering their first fruits, ( seven weeks before Pentecost, Lev. 23. 16.) by which it is evident that fruits were then ripe in that country. This may be farther confirmed by a passage in Aristophanes in 〈 in non-Latin alphabet 〉 ,
At the time that the Cuckow sounds out his note (that we know is at the beginning of our spring) then all the Phoenicians (that is, the inhabitants of Canaan, Mat. 16. Note f.) reap'd their wheat and their barley in their fields, and that was the meaning of the Proverb, 〈 in non-Latin alphabet 〉 , that is, saith the Scholiast, 〈 in non-Latin alphabet 〉 , when the Cuckow cries, we reap, by we noting the 〈 in non-Latin alphabet 〉 , that is, the circumcised, as appears by that Scholiast in these words, 〈 in non-Latin alphabet 〉 , among the Egyptians there were many circumcised (so Herodotus in Euterpe saith of them.) And then that the fruits of trees were gathered also at the same time with the corn, appears among many other evidences, by the express words of Philo, Leg. ad Caium p. 795. E. where Petronius in his letter to Gaius, about the setting up the image of Jupiter in the Temple, tells him his fear, that the provoked Jews would set on fire all the fruits of the ground; 〈 in non-Latin alphabet 〉 , for the fruit was now ripe (where by the way, 〈 in non-Latin alphabet 〉 , not 〈 in non-Latin alphabet 〉 , is the proper word for the time of fruits being ripe) and therefore care must now be taken for the 〈 in non-Latin alphabet 〉 , the taking in of the fruits, 〈 in non-Latin alphabet 〉 , not only the corn of the field, but the fruit of the trees, from which circumstance it is, that Baronius duly concludes that this of the designed dedication of that image, was at the Passover, and so a punishment that might mind the Jews of their sin of crucifying Christ at that time of the year. As for that objection which is apt to deceive many, and so imposed upon S. Chrysostom, because this time of Easter is not the time of harvest in other places, whereupon that Father Tom. 4. p. 629. l. 20. speaking of Pentecost, saith, it was the time 〈 in non-Latin alphabet 〉 , when the sickle was to be put into the harvest and the fruits to be gathered in, 'tis easily answered, that the difference of the Climate betwixt Judea and Greece, and much more betwixt Judea and us; being so great, and the forwardness of fruit depending so immediately on that, there can be no strangeness in it; For these and other reasons it seems improbable that this should be the meaning of the words. Another notion, I conceive, there is of the 〈 in non-Latin alphabet 〉 time, or season, which will be subject to none of these, nor any other inconveniences. For the word literally signifying a seasonable time, and time being of a great latitude, belonging to any part of time, an age, a year, and not only a part of a year, though the first of an age cannot, yet the second of a year may be appliable to this place, and then the meaning will be, that that was not a season of figs, that is, a good fig year, a year that brought forth any store of figs in that country. And in this interpretation of the phrase, the whole passage will be very perspicuous; Christ was hungry v. 12. and seeing a fig tree afar off, having leaves, that is, looking very promisingly, he went out of his way to it, if so be he might find anything, that is, any one, or more figs upon it, And when he came to it, he found nothing but leaves, not one fig of any kind, ripe or other, of which this reason is rendered, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , for it was not a kindly seasonable year of figs. Whereupon Christ immediately curseth the tree, for having such promising verdure of leaves, but no kind of fruit on it, and so symbolically foretells the fate of that people of the Jews, who were at this time very barren of good works, 'twas a very ill season of fruit with them, (and when Christ comes shortly after to visit, shall he find faith on the earth? any fruit of the Christian faith in that land of Judea? ) though they made very promising fair professions. Having said thus much, it will not be necessary to take notice of the emendation, which the learned Dan. Heinsius hath here proposed, converting it, from 〈 in non-Latin alphabet 〉 for it was not a season of figs, into 〈 in non-Latin alphabet 〉 , for where he was, (that is, in that place) the season of figs, that is, it was the season of ripe figs. The exceptions which offer themselves against this conjecture are many. 1. The great change that is made by this means even from a Negative to an Affirmative, from one member of a contradiction to another, which if it were allowed upon no greater grounds, then of a conjecture, the consequence would be very dangerous, 2. In case this conjecture were admitted, the words so read would be of a style discernibly different from all the rest of the book; For of either of those forms of speaking 〈 in non-Latin alphabet 〉 , where he was, for in that region, or place, in opposition to other remote climates, or of 〈 in non-Latin alphabet 〉 , season of figs so concisely, for it was the season of figs, 'twould be hard to find any example in the New Testament: And then, though to reduce a perplexed intricate, unusual form of speaking, to a perspicuous ordinary phrase, it might be reasonable to propose a conjecture, yet to force it by this means from an usual to a strange form, (for which there is no example) will not be very reasonable. Lastly, there is no need, or use of any change, as already appears; but on the contrary, if the change were admitted, the verse would be less intelligible then now it is, For the words are a reason, as the particle 〈 in non-Latin alphabet 〉 for assures us: Now that which is next before, and to which this is affixed as a reason, being this, that coming to the fig tree he found nothing but leaves, the words in that new reading, for where he was, it was the season of figs, cannot be thought a reason of that (the season for fruit cannot be the reason that there was no fruit,) but would be of the contrary, whereas the words in the old reading are a clear reason of it, there were no figs, but only leaves to be found, for it was not a season of figs. The only thing possible to be replied, is, that the words so altered shall be a reason of Christ's going to the tree to see if there were any fruit on it, and not of his finding no fruit, Which if it be said, then I answer, that this is most unreasonable, when the words, as they lie, are regularly a reason of what went next before, to change them, upon conjecture or fantasy, into the direct contrary, and then affix them as a reason of what is farther off, and with which they do not connect, but might with as much reason be farther severed and connected with any other (yet remoter) passage, to which a fresh conjecture should accommodate them.
[ b] V. 17. All nations ] There were three atria, or courts, or iles in the Temple, the first, the court of the Priests, the second of the other Jews, together with the perfect complete Proselytes, they that were circumcised and undertook the whole Law, and differed nothing from Jews, but that they were born of Gentile parents, the Proselytes of justice, or of the Covenant, (see Note on Mat. 23. d. and c. 3. a.) and the third was the court of the Gentiles, that is, of those Gentiles, which were received as Proselytes of the gates, the Gentile worshippers, or pious heathens, that had undertaken the seven precepts of the sons of Noah (renounced Idolatry, &c.) though not the whole Jewish law; This court of the Gentiles was indeed discriminated by a sept or little low wall from the court of the Jews, and was therefore by them thought less holy then their court, and because the Jews did not worship in it, they therefore conceived that it might be lawfully put to common or profane uses and so 'twas here used by the Jews, But Christ saith, it was a house of prayer to the Gentiles, and therefore had a promise of God's peculiar presence there, and consequently a relative sanctity, and was not to be thus used to common profane uses.
CHAP. XII.
1. AND he began to speak unto them by parables, A certain man] planted a vineyard, and set an hedge about it, and digged a place for the winefat, and built a tower, and let it out to husbandmen, and went into a far country.
[Paraphrase] 1. And Christ spake many parables unto them, all pertinent to the rebuking of them for their unbelief, as first that mentioned Mat. 21. 28. and then secondly this here Mat. 21. 33. of a man that
2. And at the season he sent to the husbandmen a servant, that he might receive from the husbandmen of the fruit of the vineyard:
3. And they caught him, and beat him, and sent him away empty.
4. And again he sent unto them another servant, and at him they cast stones, and wounded him in the head, and sent him away shamefully handled.
5. And again he sent another, and him they killed, and many others, beating some, and killing some.
6. Having yet therefore one son, his well-beloved, he sent him also last unto them, saying, They will reverence my son.
7. But those husbandmen said among themselves, This is the heir, come, let us kill him, and the inheritance shall be ours:
8. And they took him and killed him, and cast him out of the vineyard.
9. What shall therefore the Lord of the vineyard do? He will come and destroy the husbandmen, and will give the vineyard unto others.
10. And have ye not read this scripture, The stone which the builders rejected, is become the head of the corner?
[Paraphrase] 10. Psal. 118. 22. Isa. 28. 16. Mat. 21. 42. Acts 4. 11. Rom. 9. 33. 1 Pet. 2. 7.
11. This was the Lord's doing, and it is marvelous in our eyes.
12. And they sought to lay hold on him, but feared the people: for they knew that he had spoken this parable against them, and they left him and went their way.]
[Paraphrase] 12. And they were willing to find some justifyable occasion to apprehend him, being somewhat restrained by fear of the people, and yet being much incensed against him (for they knew that he had designed these parables particularly to pourtray them) but in fine they let him alone at present and departed.
13. And they send unto him certain of the Pharisees, and of the Herodians, to catch him in his words.]
[Paraphrase] 13. Soon after, being wiling to get some accusation against him, they sent some of the Pharisees and some of the Herodians together to him, the Pharisees that thought not Caesar to have right over Judea, but looked on him as an usurper; and the Herodians (see Note on Mat. 22. b.) which asserted his right, that between them they might bring him to say somewhat either against the liberty of the people of God, asserted by the Pharisees, or against the power of the Roman Emperor, asserted by the others; perhaps also suspecting by his frequent being in Galilee (and his Apostles most of them being born there) that he was of the sect and doctrine of the Galileans, that no acknowledgement or tribute was to be paid to the Emperor.
14, And when they were come, they say unto him, Master, we know [that thou art right, and carest for no man, for thou regardest not the person of men, but teachest the way of God in truth,] Is it lawful to give [note a] tribute to Caesar, or not?
[Paraphrase] 14. that thou wilt freely speak thy mind what danger soever come of it, and not suffer the fear of Caesar to restrain thee from telling us the will of God.
15. Shall we give, or shall we not give? But he knowing [their hypocrisy] said unto them, Why tempt ye me? Bring me a penny that I may see it.
[Paraphrase] 15. the treacherousnesse of their design under those fair words,
16. And they brought it. And he said unto them, Whose is this image and superscription? And they said unto him, Caesar's.
[Paraphrase] 16. See Note on Mat. 22. c.
17. And Jesus answering, said unto them, Render to Caesar the things that are Caesar's, and to God the things that are God's. And they marvelled at him.
18. Then come unto him the Sadducees, which say there is [no resurrection,] and asked him, saying,
[Paraphrase] 18. Mat. 22, 23. no future state after this life,
19. Master, Moses wrote unto us, If a man's brother die, and leave his wife behind him, and leave no children, that his brother should take his wife, and raise up seed unto his brother.
20. Now there were seven brethren, and the first took a wife, and dying, left no seed;
21. And the second took her, and died, and left no seed; and the third likewise;
22. And the seven had her, and left no seed, last of all the woman died also:
23. In the resurrection therefore, when they shall rise, whose wife shall she be of them, for the seven had her to wife?
24. And Jesus answering, said unto them, Do ye not therefore err, because ye know not [the Scriptures, neither the power of God?]
[Paraphrase] 24. The doctrine of the scriptures concerning the resurrection, and the power of God in bringing it to pass?
25. For when they shall rise from the dead, they neither marry, nor are given in marriage, but are as the Angels of God which are in heaven.
26. And as touching the dead that they rise, have ye not read in the book of Moses, how in the bush God spake unto him, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob?
[Paraphrase] 26. See Note on Mat. 22. d.
27. He is not the God of the dead, but the God of the living.] Ye therefore do greatly err.
[Paraphrase] 27. Those therefore were then alive, when God said this of them, which was long after their death.
28. And one of the Scribes came, and having heard them reasoning together, and perceiving that he had answered them well, asked him, Which is the first commandment of all?
29. And Jesus answered him, The first of all the commandments is, Heat O Israel, the Lord our God is one Lord.
30. And thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy [mind] and with all thy strength, this is the first commandment.
[Paraphrase] 30. Understanding v. 33.
31. And the second is like, namely this, Thou shalt love thy neighbor as thy self: there is none other commandment greater then these.
32. And the Scribe said unto him, Well, Master thou hast said the truth, for there is one God, and there is none other but he.
33. And to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbor as himself, is more then all whole burnt-offerings and sacrifices.]
[Paraphrase] 33. And the real substantial performance of all duties both towards God and Man, is to be preferred before all those ritual performances that Religion is generally placed in.
34. And when Jesus saw that he had answered discreetly, he said unto him [Thou art not far from the kingdom of God.] And no man after that durst ask him any question.
[Paraphrase] 34. This account of thine argues that thou art not far from being a Christian, the doctrine of the Gospel containing little more in it beyond this.
35. And Jesus answered and said, while he taught in the Temple, [How say the Scribes that Christ is the son of David?
[Paraphrase] 35. How comes it to be generally resolved by the Doctors of the Law out of the Scripture.
36. For David himself said by the holy Ghost, The Lord said to my Lord, Sit thou on my right hand, till I make thine enemies thy footstool.
37. David therefore himself calleth him Lord, whence is he then his son? And the common people heard him gladly.
38. And he said unto them in his doctrine, beware of the Scribes which love to go in long clothing, and love salutations in the market places,
39. And the chief seats in the Synagogues, and the uppermost rooms at feasts:
40. Which devour widows houses, and for a pretense make long prayers, these shall receive greater damnation.
[Paraphrase] 40. Ma. 23. 14.
41. And Jesus sat [over against the treasury,] and beheld how the people cast money into the treasury, and many that were rich cast in much.
[Paraphrase] 41, in the Temple over against the chest, into which the free-will offerings were cast for pious and charitable uses, Lu. 21. 1.
42. And there came a certain poor widow, and she threw in two mites, which make a farthing.
43. And he called unto him his disciples, and saith unto them, Verily I say unto you, that this poor widow hath cast more in then all they which have cast into the treasury.
44. For they all did cast in of their abundance, but she [ of her [note b] want did] cast in all that she had, even all her living.
[Paraphrase] 44. having scarce enough for herself, yet out of that very little hath been liberal, and
Annotations on Chap. XII.
[ a] V. 14. Tribute ] Judas of Galilee (called indifferently Gaulonita and Galilaeus ) was saith Josephus, head of a fourth sect among the Jews, (see Antiq. l. 18. c. 2.) and having Saddok a Pharisee joined to him, he solicited the people to defection, telling them that God was to be their only Master and Prince, and no mortal to be acknowledged such; that the requiring a tax from them, if it were paid by them, was a manifest profession of servitude, and that 'twas their duty to vindicate their liberty, by which means he raised a great sedition among the Jews, and was the cause under pretence of defending the public liberty, of innumerable mischiefs to the nation. Of this sect 'tis possible they suspected Christ might be a favourer, and the rather for his being counted a Galilean, and that therefore they now come and ask him this question. And though he answer most punctually in favor of the Roman Emperor, and so much more for the paying then for the refusing to pay tribute, yet because there was so much caution in his speech as that the Pharisees were not able to take any advantage against him, It is therefore improved into an accusation against him, that he forbad to give tribute to Caesar, Lu. 23. 20. see Note on Mat. 22. b. That which is in the Printed copies 〈 in non-Latin alphabet 〉 , tax, or tribute, is in the old Greek and Latin MS. which Th. Beza sent to the University of Cambridge 〈 in non-Latin alphabet 〉 head money.
[ b] V. 44. Want ] To discern the meaning of 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 among the Scripture writers, it will not be amiss to look on it a little in the Old Testament, Ezr. 6. 9. where 〈 in non-Latin alphabet 〉 (whereby 〈 in non-Latin alphabet 〉 is rendered) signifies that which they have need of, for the word 〈 in non-Latin alphabet 〉 signifies oportuit, necesse habuit, indiguit, to want, or have need of, and so 〈 in non-Latin alphabet 〉 here, and 〈 in non-Latin alphabet 〉 Lu. 21. 4. will be rendered out of her necessaries, out of that which was necessary to her, out of that which she wanted for her self, out of her very low estate or extremity (as appears by that which follows 〈 in non-Latin alphabet 〉 , all her provision, all that she had to live or subsist on) as that is opposed to 〈 in non-Latin alphabet 〉 out of that which those others had to spare: Thus Phil. 4. 11. 〈 in non-Latin alphabet 〉 in respect of a very low estate, wherein he had no more then absolute necessaries (with which, saith he, he had learned to be content ) expressed by 〈 in non-Latin alphabet 〉 , being abased or very low, v. 12. both which are opposed to 〈 in non-Latin alphabet 〉 there, when 〈 in non-Latin alphabet 〉 hungering is opposed to 〈 in non-Latin alphabet 〉 feeding full. So 1. Cor. 16. 17. 〈 in non-Latin alphabet 〉 that which you ought to have done, and did not, they have supplied, 2 Cor. 8. 13. 〈 in non-Latin alphabet 〉 , your abundance may be a supply to their necessities, and c. 9. 12. 〈 in non-Latin alphabet 〉 the necessity of the Saints, and c. 11. 9. 〈 in non-Latin alphabet 〉 my necessity; So Phil. 2. 30. 〈 in non-Latin alphabet 〉 your defect of ministering to me, or that ministering to me, which was necessary, but through distance could not be performed, on our part, So Col. 1. 24. I rejoice in my sufferings for you, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 &c: thus, or to this sense, Christ suffered for his Church, his body, (yea Lu. 24. 46. 〈 in non-Latin alphabet 〉 he ought to suffer, in many respects there was a necessity of it) And so in like manner by way of correspondence (so 〈 in non-Latin alphabet 〉 signifies) it is necessary, that I that am a Christian, should suffer for you, for the Church, that is, his body, this now I do, I in my flesh make up, by way of Antitype, those necessary sufferings of Christ for his body. So 1 Thess. 3. 10. 〈 in non-Latin alphabet 〉 , to complete or fill up (for 〈 in non-Latin alphabet 〉 being the interpretation of 〈 in non-Latin alphabet 〉 in the Old Testament, is all one with 〈 in non-Latin alphabet 〉 , and so 〈 in non-Latin alphabet 〉 With 〈 in non-Latin alphabet 〉 ) those things that are necessary to your faith. All this is here cast together, to give one entire view of these words in the New Testament.
CHAP. XIII.
1. AND as he went out of the Temple one of his disciples saith unto him, Master, see what manner of stones, and what buildings are here.
2. And Jesus answering said unto him, Seest thou these great buildings? there shall not be left one stone upon another that shall not be thrown down.
[Paraphrase] 2. See Note on Mat. 24. a.
3. And as he sat upon the mount of olives, over against the Temple, Peter and James and Andrew asked him privately,
4. Tell us [when shall these things be? and what shall be the sign when [note a] all these things shall be fulfilled.]
[Paraphrase] 4. When shall this utter destruction of the Temple be, and consequently of the Jewish nation, and what prognostics or forerunners of it shall be observable: (see Note on Matth. 24. b. c.
5. And Jesus answering them began to say, Take heed lest any man deceive you.]
[Paraphrase] 5. And Jesus answered them, the forerunners that you are most concerned to know, are the great dangers that ye shall be in, if ye be not very wary of being seduced and drawn off from the truth.
6. For many shall come in my name, saying, I am Christ, and shall deceive many.]
[Paraphrase] 6. For before that time, many false prophets and false Christ's pretending to deliver the nation from the Roman subjection, shall appear among you, and draw many followers after them.
7. And when ye shall hear of wars and rumors of wars, be ye not troubled, for such things must needs be, but the end shall not be yet.
8. For nation shall rise against nation, and kingdom against kingdom, and there shall be earthquakes in divers places, and there shall be famines and troubles, these are the beginnings of sorrows.]
[Paraphrase] 8. For there shall be civil wars among you (see Note on Mat. 24. c.) and earthquakes in several parts of your country, and famines and tumults, these are as the first grudging of those great pangs of travail which shall after some time come suddenly upon your nation.
9. But take heed to yourselves, for they shall deliver you up [to councils, and in the Synagogues ye shall be beaten, and • e shall be brought before Rulers and Kings for my sake, for a testimony against them.]
[Paraphrase] 9. to the great Consistory in Jerusalem, and the lesser in other cities where you shall be scourged, and delivered to the Roman powers, that they may put you to death (because the Jews cannot) and this shall be a means of making known to them the Christian religion (as it was in S. Peter and Paul)
10. And the Gospel must first be published among all nations.]
[Paraphrase] 10. But before this destruction come on the Jews, the disciples shall have preached through all the cities of Jewry, and from them depart to the Gentiles.
11. But when they shall [lead you, and deliver you up, take no thought before hand what ye shall speak, neither do ye premeditate, but whatsoever shall be given you in that hour, that speak ye, for it is not ye that speak, but the holy Ghost.]
[Paraphrase] 11. carry you before those tribunals, be not solicitous beforehand (see Mat. 10. 19.) what answers or pleas to make, for at that time ye shall be by the Spirit of God extraordinarily instructed what apologies or answers to make, and what shall then come into your hearts; remember 'tis an effect of this special promise of mine, and so to be looked on by you, as the dictate of God's Spirit, and not as any invention of your own, and so without fear or diffidence to be delivered by you.
12. Now the brother shall betray the brother to death, and the father the son, and children shall rise up against their parents, and shall cause them to be put to death,]
[Paraphrase] 12. And these prosecutions, and bringing you before tribunals ye must look for from those that are nearest to you, from Jews of your closest alliances.
13. And ye shall be hated of all men for my name sake, but he that shall endure to the end, the same shall be saved.]
[Paraphrase] 13. And indeed from all sorts of men the true Christian Professors must look for very sharp opposition, All which must not be matter of discouragement to you, for it will be so ordered by the providence of God, that the adhering constantly to Christ will be of all other things the most probable way to deliver you from the present dangers that shall overwhelm the unbelievers and Apostates, and the only sure way of making you eternally happy, (see Mat. 10. 22. note h.) whatsoever your sufferings be
14. But when ye shall see [the abomination of desolation, spoken of by Daniel the Prophet, standing where it ought not, (let him that readeth understand) then let them which be in Judea flee to the mountains]
[Paraphrase] 14. the Roman army (see note on Mat. 24. f.) like that which Daniel spake of, besieging Jerusalem, that holy city, towards which the Gentiles ought not to be suffered to approach, &c. (what ye read in Daniel of other times, have here a farther completion) then be sure ye get you out of Judea. see Mat. 24. g.
15. And let him that is on the house top, not go down into the house, neither enter therein, to take anything out of the house,
16. And let him that is in the field [not turn back again to take up his garment.]
[Paraphrase] 16. get away with as much speed as possibly he can, and not venture the hazard of his life, to save anything that he hath.
17. But woe to them that are with child, and to them that give suck in those days.
18. And pray ye that your flight be not in the winter.]
[Paraphrase] 17, 18. And the hast will be so great which will be necessary in this conjuncture of time, that they that have encumbrances about them to stop that haste, as for example, women with child, or that give suck, or any else, in case it happen to be in the winter, will be much endangered by it.
19. For in those days shall be affliction such as was not from the beginning of the creation which God created, unto this time, neither shall be.]
[Paraphrase] 19. For they shall be days of most heavy affliction and pressure, such as never were, and never shall be paralleled in any time.
20. And except that the Lord had shortened those days, [no flesh should be saved, but for the elects sake, whom he hath chosen, he hath shortened the days,]
[Paraphrase] 20. Such fury of the zealots, such intestine tumults and horrid cruelties, and such foreign close sieges from the Romans, and from thence miserable famines and plagues, that it will be imputable as an especial act of God's over-ruling providence, if there be one Jew left undestroyed. But tis foretold by the Prophets that a few shall escape, and that all the Jews should not be utterly cut off, (see Mat. 24. 22. and note k) and for the fulfilling that prophecy care shall be taken for the preserving of some, those especially who shall adhere constantly to the obedience and faith of Christ.
21. And then if any man shall say to you, Lo, here is Christ, or, Lo he is there, believe him not,]
[Paraphrase] 21. And so ye are nearly concerned to be careful, that ye run not out after any deceivers.
22, For false Christ's and false prophets shall rise, and shall show signs and wonders, [to] seduce, if it were possible, even the very elect.
[Paraphrase] 22. that they may, or such as may
23. But take ye heed, [behold I have foretold you all things.]
[Paraphrase] 23. Remember I have forwarned you.
24. But in those days, after that tribulation, the Sun shall be darkened, and the Moon shall not give her light.
[Paraphrase] 24. Mat. 24. 29.
25. And the stars of heaven shall fall, and [the powers that are in heaven] shall be shaken.
[Paraphrase] 25. the hosts of heaven, see Mat. 24. 29.
26. And then shall they see the son of man [coming in the clouds with great power and glory.]
[Paraphrase] 26. See note a. and on Mat. 24. 6. and v. 30. note 0. and Mat. 26. 64. and Praemon. to Revel.
27. And then shall he send his angels and gather together his elect from the four winds, [from the uttermost part of the earth to the uttermost part of heaven.]
[Paraphrase] 27. from one end of the world to another. See Mat. 24. 31.
28. Now learn a parable of the fig tree, When her branch is yet tender, and putteth forth leaves, ye know that summer is near.
29. So ye in like manner when ye shall see these things come to pass, know that it is nigh, even at the doors.]
[Paraphrase] 29. The like judgment may ye make by these signs and prognostics to discern when this vengeance comes near.
30. Verily I say unto you, That this generation shall not pass, till all these things be done.]
[Paraphrase] 30. To which I farther add, that it shall be within the life time of some now living, and here present, within thirty or forty years, this is sufficient warning for you, and answer to your question, v. 4.
31. Heaven and earth shall pass away, but my words shall not pass away.]
[Paraphrase] 31. (And do not ye doubt of the truth of it, for it is irreversibly set.)
32. But of that day and that hour knoweth no man, no not the Angels which are in heaven, neither [note b] the Son, but the Father.]
[Paraphrase] 32. But of the point of time when this shall be, no created understanding knows, no not Christ himself according to his human nature.
33. Take ye heed, watch and pray, for ye know not when the time is.
[Paraphrase] 33. And this on purpose thus concealed, to lay the greater obligation on all to be perpetually watchful, and diligent to behave themselves like Christians.
34. For the son of man is as a man taking a far journey, who left his house, and gave authority to his servants, and to every man his work, and commanded the porter to watch.
35. Watch ye therefore, for ye know not, when the master of the house cometh, [at even, or at midnight, or at the [note c] cock crowing, or in the morning)]
[Paraphrase] 35. at nine at night, or at twelve, or at three, or at six in the morning)
36. Lest coming suddenly he find you sleeping.]
[Paraphrase] 36. Lest he come at a time, when ye least expect him, and find you in a posture uncapable of mercy from him, unqualified to receive benefit by his coming.
37. And what I say unto you, I say unto all, Watch.
Annotations on Chap. XIII.
[ a] V. 4. All these ] That the 〈 in non-Latin alphabet 〉 , and the 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 here, these things, and all these things signify that which had been by this Evangelist mentioned in the words immediately precedent, there is no question, And consequently that thereby is signified the Destruction of the Temple, and what was implied and contained in that, the City, and nation of the Jews, their whole Government, Civil and Ecclesiastical. Which being the words, in which S. Mark expresses that, which S. Matthew expresses in other words, (here, what shall be the sign when all these things shall be fulfilled? there 〈 in non-Latin alphabet 〉 ; what is the sign of thy coming, and of the consummation of the age? it irrefragably follows from hence (what hath been insisted on at large in the Annotations on Mat. 24. b. c.) that the coming of Christ, and consummation of the age signifies the destruction of the Jewish Temple, and nation; Of which only, and not of the day of last Judgment, the signs are here demanded by the Disciples, and given by Christ; Which I here add ex abundanti, for the removing all scruple in this matter. To the same purpose 'tis again observable, that though here, at the beginning, S. Mark do not at all use the phrase of Christ's coming in this manner, yet v. 26. instead of that which is in another phrase in S. Matthew, c. 24. 30. then shall appear, or be seen, the sign of the son of man in heaven, this signal punishment and revenge on the crucifiers from Christ now reigning in heaven he hath these plain words, Then shall they see the son of man coming in the clouds with great power and glory.
[ b] V. 32. The son ] That this whole discourse belongs to the destruction of Jerusalem there can be no doubt to him that compares it with Mat. 24. and Lu. 21. and what hath been said in the Annotations for the evincing of it. Which having been the matter of Daniel's predictions, and afterwards of some of Johns visions in the Revelation, and here of Christ's, It is most certain, that the time of it was revealed by God to this son of man, and other his servants, and therefore of that, and of the particular circumstances connecting to the last point of that, it cannot be understood, that of that knoweth no man, &c. That day and hour therefore, of which the words are to be understood, must be more nicely interpreted, to signify not the time more loosely but more strictly that very point of time, wherein this fatal blow was to be struck; And of this, to preclude the curiosity of men, and to engage their vigilance, Christ is pleased to tell them, that no dispensation of God's, either by man viz. Daniel, or any other Prophet, or by Angel, or (which is highest) by the son of man, had ordered us thus to know the times or the seasons, this being no part of the Prophetick office of any man, or within the commission of Christ himself, to reveal this secret to them. What the Agnoetae taught in this matter, and wherein their supposed mistake consisted, is not obvious to define. They were thus called, saith Leontius, because they defined from this text, that 〈 in non-Latin alphabet 〉 , that Christ as man was ignorant of some things, 〈 in non-Latin alphabet 〉 in the same manner as we say he suffered grief, &c. For this, saith he, Theodosius Bishop of Alexandria wrote against them, but his authority is not great, being himself tainted, and deemed as an Heretic, as there appears, and so accounted by Baronius, and his followers Theodosiani or Jacobitae. But Eulogius Bishop of Alexandria also wrote against them, and the Epitome of his arguments and answers we have in Photios, and the sum of them is, that what is here said of Christ, was said, 〈 in non-Latin alphabet 〉 , secundùm respectum, 〈 in non-Latin alphabet 〉 , in that his body, viz. the human nature, of which he was the head was not without ignorance, as, saith he, he is said to be made sin and a curse for us, because the head appropriating to itself the things of the body, he thus took upon him the things of the body, viz. of us sinful men. Yet after this, though he much dislike, that either according to his Divinity or Humanity, ignorance should be attributed to him, he cannot but acknowledge with Gregory Nazianzen, 〈 in non-Latin alphabet 〉 , that he knows indeed as God, but is ignorant as man, only adding, that the Fathers that acknowledged, or admitted ignorance in our Savior, in respect of his humanity, 〈 in non-Latin alphabet 〉 , did not produce this, as a doctrine, but to repress the Arians, made use of it. Now of this discourse of Eulogius Pope Gregory gives his opinion in his Epistles, that he admires much in it, but dislikes nothing, that he had written a great deal to Anatolius the Deacon to the same sense, that what he said of Christ's words, that they were to be referred to him juxta corpus ejus, not quod sumus, in respect of his body, which we are, is most true, and that S. Augustine had oft expressed himself to the same sense, adding also another interpretation of the words, not that the son of man was ignorant of that day, Sed quia hunc sciri minime permittat, but that he would by no means permit it to be known. After this, another subtlety, as he styles it, he proposeth, that the only son being incarnate, and made for us perfect man, in natura quidem humanitatis novit diem— Sed hunc non ex natura humanitatis novit, knew the day in his human nature, but not from his human nature, because being made God-man, he knew it only per Deitatis suae potentiam, by the power of his deity. This certainly hath truth in it, but will not easily be discerned how it opposeth them, who acknowledging Christ God-man to know all things in this hypostatical union, do yet affirm him, in respect of his Humanity, to be ignorant of some things; For 'tis not necessary, they should mean anymore in thus affirming, then that he hath not this knowledge of all things from his Humanity, but from his Divinity only. In that Epistle of Gregory's, one thing is resolved, which may possibly give some light to this whole matter, viz. that he that is no Nestorian, cannot be an Agnoeta. If this be true, then we have a competent cause of the Agnoetae being reckoned up for Heretics, for such the Nestorians doubtless were, denying the union of the Divine and Human nature in Christ. But the history rather inclines us to believe, that the Agnoetae were Eutychians than Nestorians, for Theodosius was one of the 〈 in non-Latin alphabet 〉 , that opposed the Council of Calcedon, and those that brake off from him (about this point of Christ's being ignorant of some things, in respect of his Humanity) had been, till then, of his communion, and so opposers of that Council, see Leontius, p. 514. A. These Eutychians heresy consisted in this, that they affirmed so close an union betwixt the Word and the human nature, that they became but one nature, and this was refuted in that Council of Calcedon, and the Agnoetae being opposers of that Council, must be supposed to adhere to this Heresy, and then indeed it must be acknowledged they were Heretics, and their Heresy, so much worse than bare Eutychianisme as it is blasphemy to impute nescience or ignorance to God. For supposing, as an Eutychian supposeth that the divinity and humanity were by union become one and the same nature, 'twere prodigious to believe, that this nature were ignorant of anything. This therefore I suppose to be the ground of defining these Agnoetae to be Heretics; for such they were, if they thus taught. But for the doctrine of those, which hold firmly the decrees of all the four first General Councils, and so condemn all the Heresies there condemned, particularly that of Nestorius, dividing the Persons, and of Eutychus confounding the Natures in Christ, and only affirm, that though as God, he knew all, yet as man, he was ignorant of some things, just in the same manner, as he was passable and subject to all human infirmities, which had not sin in them, and that this is his own express affirmation, that the son of man knew not that day and hour, this sure is so far from Heresy, that, as the same Leontius elsewhere tells us, 〈 in non-Latin alphabet 〉 . p. 531. B. it is the unanimous assertion of all the Fathers, to which neither the Council of Calcedon, nor any other hath taught anything contrary. For so in his tenth 〈 in non-Latin alphabet 〉 , resuming this business of the Agnoetae, and recounting the answer that some gave, that those words 〈 in non-Latin alphabet 〉 , neither the son ] were spoken by Christ, 〈 in non-Latin alphabet 〉 — by way of prudential oeconomie, to avert the disciples from their inquiry — he adds, as his own affirmation, that it is not fit to speak over subtly in this matter, and that therefore the Synod did not make any decree in it.
V. 35. Cock-crowing ] The gallicinium or cock-crowing is here set to note the middle time betwixt midnight and and morning. For there were two cock-crowings in the night, as appears c. 14. 30. and the second is here spoaken of, and called simply 〈 in non-Latin alphabet 〉 , as also Mat. 26 75. and Lu. 22. 34, and Joh. 13. 39. there is only 〈 in non-Latin alphabet 〉 the cock shall crow, where yet the meaning is clearly this, 〈 in non-Latin alphabet 〉 the second crowing as appears by this Evangelist, ch. 14. 30. See Censorinus.
CHAP. XIV.
1. AFter two days was the feast of the Passover and of unleavened bread: and the chief Priests and Scribes sought how they might take him by craft] and put him to death.
[Paraphrase] 1. When the Passover which is the preparation to the seven days feast of unleavened bread (or in the evening of which began the abstinence from all leavened bread) was now but two days off, that is, About wednesday in the Passion-week, the Sanhedrim took council how they might apprehend him secretly without any great noise, Lu. 22. 6.
2. But they said, Not on the feast- day, least there be an uproar of the people.]
[Paraphrase] 2. And they resolved on it in council (see Mat. 26. 5.) that It were best to defer it till after the Passover, lest the multitudes being then there, they should rescue him tumultuously.
3. And being in Bethany in the house of Simon the leper, as he sat at meat, there came a woman, having an alabaster box of ointment of [note a] spicknard very precious, and she [note b] brake the box, and poured it on his head.
4. And there were some that had indignation among themselves,] and said Why was this wast of the ointment made?
[Paraphrase] 4. Judas was very angry at it, (Mat 26. 8.
5. For it might have been sold for more then three hundred pence, and have been given to the poor: and they murmured against her.
6. And Jesus said let her alone, Why trouble ye her? she hath wrought [a good work on me.]
[Paraphrase] 6. a singular work of charity upon me.
7. For ye have the poor with you always, and whensoever ye will, ye may do them good, but me ye have not always.
8. She hath done what she [could, she is come aforehand to anoint my body to the burying.
[Paraphrase] 8. had in her power was able, she hath done this prophetically unto me, using this funeral rite as a prefiguration of my death which is now approaching.
9. Verily I say unto you, Wheresoever this Gospel shall be preached throughout the whole world, this also that she hath done shall be spoken of for a memorial of her.
10. And Judas Iscariot one of the twelve, went unto the chief Priests [to] betray him unto them.
[Paraphrase] 10. to agree with them upon a price whereupon he would.
11. And when they heard of it, they were glad, and promised to give him money. And he sought how he might conveniently betray him.
12. And [the [note c] first day of unleavened bread, when they killed the Passover, his disciples] said unto him, Where wilt thou that we go and prepare, that thou mayst eat the Passover.
[Paraphrase] 12. on thursday even, the beginning or first part of the Paschal day, on which they use to put leaven out of their dwellings, and at the conclusion of it that is, at sun-set following, to eat the Passover, his disciples. (according to the custom of beginning then to make preparation for the Paschal sacrifice on the day approaching) came and
13. And he sendeth forth [two of his disciples,] and saith unto them, Go ye into the city, and there shall meet you a man hearing a pitcher of water, follow him,
[Paraphrase] 13. Peter and John, Lu. 22. 8.
14. And wheresoever he shall go in, say ye to the good man of the house, The Master saith, Where is the guests chamber, where I shall eat the Passover with my disciples?
15. And he will show you an upper room furnished and prepared, there make ready for us.
16. And his disciples went forth and came into the city, and found as he had said unto them, and they made ready [the passover.]
[Paraphrase] 16. the unleavened bread and bitter herbs as a commemoration of the deliverance out of Egypt, (but not the lamb, see note c.)
17. And in the evening he cometh with the twelve.]
[Paraphrase] 17. And in the night (see note on Mat. 14. d.) he comes with the rest of the twelve.
18. And as they sat and did eat, Jesus said, Verily I say unto you, One of you [which eateth with me] shall betray me.
[Paraphrase] 18. One that eateth in the same mess with me, v. 20.
19. But they began to be sorrowful, and to say unto him one by one, Is it I? and another said, Is it I?
20. And he answered and said unto them, It is one of the twelve,] that dippeth with me in the dish.]
[Paraphrase] 20. even he (according to Psal. 41. 12.) that eateth in the same mess with me.
21. The son of man indeed goeth, as it is written of him, but woe to that man, by whom the son of man is betrayed: Good were it for that man if he had never been born.]
[Paraphrase] 21. I am to go out of this world to be put to death, according to prophecies; God hath determined that I should come, and like the good shepherd, incur any hazard, lay down my life for the sheep, and foreseeing the malice of the Jews, and their bloody designs, and the falseness of Judas, &c. hath determined to permit me to be slain by them, and accordingly hath foretold it by the prophets, that I should be led as a sheep to the slaughter &c. But that will contribute little to his advantage, that is the actor in it. It is a most unhappy thing to have any hand in putting the Messias, or any other person to death, though their dying may be determined by God to most glorious ends, which the wicked actor or contriver knows nothing of, nor at all designs, but directly the contrary. And therefore any such is a most wretched creature.
22. And as they did eat, Jesus took bread, and blessed, and brake it, and gave to them, and said, Take eat, This is my body:
23. And he took the cup, and when he had given thanks, he gave it to them, and they all drank of it.]
[Paraphrase] 22, 23. And at the conclusion of that supper Lu. 22. 20. 1 Cor. 11. 25. Jesus instituted the Eucharist.
24. And he said unto them, This is my blood [of the New Testament which is shed for many.]
[Paraphrase] 24. In which a covenant of infinite mercy is sealed with mankind, to assure unto them pardon of sin, Mat. 26. 28. upon their repentance and new life.
25, Verily I say unto you, [I will drink no more of the fruit of the vine, until that day that I drink it new in the kingdom of God.]
[Paraphrase] 25. that this is the last Passover I shall keep with you, the next feast I shall keep with you will be in heaven, (see note on Mat. 26. 29. f.)
26. And when they had sung [an hymn,] they went out into the mount of Olives.
[Paraphrase] 26. See note on Mat. 26. g.
27. And Jesus said unto them, All ye shall be [ offended because of me this night; for it is written, I will smite the shepherd, and the sheep shall be scattered.]
[Paraphrase] 27. discouraged and fall of from me, by reason of that which you shall see befall me this night, For as this is the time wherein that prophecy of smiting the shepherd, the man that is my fellow, saith the Lord of hosts, Zach. 13. 7. is to be fulfilled; so shall that other part of that prophecy be fulfilled, that the sheep my followers shall be much dismayed, and dispersed by the fright of it.
28. But after that I am risen, I will go before you into Galilee.]
[Paraphrase] 28. But I shall not long continue under the power of death, I shall soon rise again, and when I do so, I will appear to you in Judea first, Joh. 20. 19. and afterward, Joh. 21. 1. I will go into Galilee, and thither you may resort to me, and I will give confirmations of your faith, Joh. 20. 20. and settle the whole business of the Church, v. 21. &c. before I ascend to heaven.
29. But Peter] said unto him, Although all should be offended, yet will not I.
[Paraphrase] 29. But Peter being of a warmer spirit, and greater confidence and assurance of his own steadinesse then the rest,
30. And Jesus saith unto him, Verily I say unto thee, that this day even [in this night before the cock crow twice,] thou shalt deny me thrice.
[Paraphrase] 30. this night which is the first part of the Jewish day, before the second cock-crowing (see note on c. 13. 35. c.)
31. But [he spake the more vehemently, If I should die with thee, I will not deny thee in any wise.] Likewise also said they all.
[Paraphrase] 31. the more Christ forewarned him of his fall, the more confidently he affirmed the contrary, That though adhering to thee should certainly cost me my life, yet would I not, to save that life, do anything contrary to the owning and acknowledging thee, that thou art my Lord, and I a disciple that retain or belong to thee.
32. And they came unto a place, which was named Gethsemane, And he said to his disciples, Sit ye here [while I shall pray.]
[Paraphrase] 32. while I go a little way off and pray.
33. And he taketh with him Peter and James and John, and began to be fore amazed, and to be very heavy.
34. And saith unto them, my soul is exceeding sorrowful unto death, tarry ye here and watch.
35. And he went forward a little, and fell on the ground, and prayed, that if it were possible [the hour] might pass from him.
[Paraphrase] 35. the portion of affliction now present upon him and approaching
36. And he said, Abba Father, all things are possible to thee, take away this cup from me, nevertheless [not that I will, but what thou wilt.]
[Paraphrase] 36. not what seemeth most desirable to my flesh, but to thy divine will and wisdom.
37. And he cometh and findeth them sleeping, and saith unto Peter, [Simon, sleepest thou? Couldst thou not watch one hour?]
[Paraphrase] 37. Thou that didst even now express so much kindness and constancy to me v. 31. art thou so unable to do so much less? In this state of agony, which I expressed to you that I was in, v. 34. couldest thou be so little concerned, as to fall asleep when I stayed so little while from you?
38. Watch ye, and pray, lest ye enter into temptation,] The spirit truly is ready, but the flesh is weak.
[Paraphrase] 38. Believe it, as confident and secure and unconcerned as you are, the danger now approaching me, is so near to you also, and the temptation from thence to deny and forswear me so great, that it were fitter for you to be watchful and importunate with God in prayer, that you be not overcome by temptation; see Mat. 26. 41
39. And again he went away and prayed, and said the same words.
40. And when he returned he found them asleep again (for their eyes were heavy) neither wist they what to answer him.
[Paraphrase] 40. See Mat. 26. 44.
41. And he cometh the third time and saith unto them, [Sleep on now, and take your rest, [note d] it is enough, the hour is come, behold, the son of man is betrayed into the hands of sinners.]
[Paraphrase] 41. Fare you well, your watching will now be no farther useful to me, The fatal minute foretold you is now present, behold, I shall presently be apprehended and delivered to the Romans, by them to be put to death (because the Jews could not put to death:)
42. Rise up, let us go, Lo, he that betrayeth me is at hand.
43. And immediately while he yet spake, cometh Judas one of the twelve and with him a great multitude with swords and staves, from [the chief priests and the Scribes and the Elders.]
[Paraphrase] 43. the Sanhedrim of the Jews
44. And he that betrayed him, had given them a token, saying, Whomsoever I shall kiss, that same is he, take him, and [lead him away safely.]
[Paraphrase] 44. carry him to safe custody, take care he escape not.
45. And as soon as he was come, he goeth straightway unto him, and saith Master, Master, and kissed him.
46. And they laid their hands on him, and took him.
47. And one [of them that stood by] drew a sword, and smote a servant of the high priests and cut off his ear.
[Paraphrase] 47. of the three disciples that were with him v. 33. viz. Peter.
48. And Jesus answered and said unto them,] Are ye come out as against a thief, with swords and with staves to take me?
[Paraphrase] 48. And Jesus having reprehended that act of hasty unjustifiable zeal in Peter, and cured the wound, restored the ear to him that had lost it, Mat. 26. 52. &c. turns him to the company that comes to apprehend him, and said.
49. I was daily with you in the Temple teaching, and ye took me not; but [the scriptures must be fulfilled.]
[Paraphrase] 49. this dealing of yours is necessary to the fulfilling of that decree of God's, expressed by the prophecies of Isaiah, &c.
50. And [they all] forsook him and fled.
[Paraphrase] 50. All his disciples.
51. And there followed him a certain young man, having a linen cloth cast about his naked body, and the [note e] young men laid hold on him,]
[Paraphrase] 51. And there was a young man, who had been (as 'tis probable) raised from bed by the noise, and so had no more but his inner garment, and that through hast not put on but cast about him, and he followed after to see the event, and the soldiers seeing him were about to apprehend him,
52. And he left the linen cloth, and fled from them naked.
53. And they led Jesus away to [the high priest, and with him were assembled all the chief priests and the Elders and the Scribes.]
[Paraphrase] 53. Caiaphas the high priest Mat. 26. 57. where the whole Sanhedrim was come together.
54. And Peter followed him afar off even into the palace of the high priest, and he sat with the servants, and warmed himself at the [note f] fire.
55. And the chief priests and all the council sought for witness against Jesus, to put him to death, and found none.
56. For many bare false witness against him, but their witness [ [note g] agreed not together.]
[Paraphrase] 56. was not equal to that charge of capital crime, were of a lesser moment, if they had been true, not enough to put him to death.
57. And there arose [certain, and bare false witness against him, saying,
58. We have heard him say, I will destroy this Temple made with hands, and within three days I will build another made without hands.]
[Paraphrase] 57, 58. Some that heard him speak of his own death and resurrection after three days, under the phrase of this temple, or, the temple of his body, Joh 2. 19. and they applied this to the Temple of Jerusalem, and bare witness that he said so of that.
59. But neither so did their witness agree together.]
[Paraphrase] 59. But that, if sufficiently testified, was yet no capital crime.
60. And the high priest stood up in the midst, and asked Jesus, saying, Answerest thou nothing? what is it] that these witness against thee?
[Paraphrase] 60. And therefore to get some charge against him out of his own mouth, the high priest stood up and said to him, Answerest thou nothing? what faist thou to these things?
61. But he held his peace and answered nothing. Again the high priest asked him and said unto him, Art thou the Christ, the son of [note h] the blessed?
62. And Jesus said, I am, And ye shall see the son of man sitting on the right hand of power, and coming in the clouds of heaven.
63. Then the high priest rent his clothes, and saith, What need we any farther witnesses?
64. Ye have heard the blasphemy, what think ye? And [they all] condemned him to be guilty of death.
[Paraphrase] 64. the whole Sanhedrim, v. 53.
65. And some began to spit on him, and to cover his face and to buffet him, and to say unto him [Prophecy,] And the servants did strike him with the palms of their hands.
[Paraphrase] 65. Tell us by divine skill who strikes thee.
66. And as Peter was beneath in the palace, there cometh one of the maids of the high priest,
67. And when she saw Peter warming himself, she looked upon him, and said, And thou also wast with Jesus of Nazareth.
68. But he denied, saying, I know not, neither understand I what thou sayest And [he went out into the porch, and the cock crew.]
[Paraphrase] 68. he was preparing to go out into the place before the hall, and it was about midnight, the first cock-crowing.
69. And a maid saw him [again,] and began to say to them that stood by, This is one of them.
[Paraphrase] 69. Some hours after.
70. And he denied it again, And a little after they that stood by said to Peter, Surely thou art one of them, for thou art a Galilean, and thy speech agreeth thereto.
71. But he began to curse and to swear, saying, I know not this man of whom ye speak.
[Paraphrase] 71. And with a solemn imprecation on himself he swore that he knew him not, was none of his followers.
72. And [the second time the cock crew, And Peter called to mind the word that Jesus said unto him, Before the cock crow twice, thou shalt deny me thrice, and [note i] when he thought thereon, he wept.]
[Paraphrase] 72. It was the second cockcrowing about three in the morn, and upon hearing of a cock crow Peter called to mind, what Jesus had said to him, Before &c. and casting his eye up to Christ, he saw him look earnestly upon him, Lu. 22. 61. which together with the crowing of the cock, put him in mind of what he had done, and thereupon he wept (as himself confesses here by his amanuensis S. Mark, but, say the others, he wept bitterly.)
Annotations on Chap. XIV.
[ a] V. 3. Spikenard ] What is meant by 〈 in non-Latin alphabet 〉 hath been explained Mat. 26. b. Besides that, there are some other difficulties in that passage of the story, as it is set down with some variation in this Gospel. As 1. For the sort of ointment 'tis here said to be nard, which was not any such 〈 in non-Latin alphabet 〉 or dry ointment, as should make it needful to be put in a box, or that box to be broken for the taking it out, but fit to be poured in, and out of a cruise, being moist and fluid, whence Nonnus calls it 〈 in non-Latin alphabet 〉 a dew or watery substance. This nard is reckoned among the 〈 in non-Latin alphabet 〉 , the ointments that do distill out of reeds, either of their own accord, or when they are cut and bruised, and with which nothing is wont to be mixed, that so it may remain a pure, simple, liquid and noble juice. Hence it is called spicata nardus, Spikenard, because it thus distills ex spicis vel ex aristis, out of canes or reeds, And it is very possible that that may be the importance of the word 〈 in non-Latin alphabet 〉 here, lightly varied from the Latin spicata. Some have thought it to come from the name of a place Bist or Pist, whether that be the Metropolis, of Carimania, or of the region of Cabul in India, Others that 〈 in non-Latin alphabet 〉 like 〈 in non-Latin alphabet 〉 may signify sincere, unmix'd as the Latin sincerus, sincere, is said to be made of sine cera without mixture of wax (contrary to the Ceromaoyle and wax together, used by the athletae ) and so 'tis generally called pure nard
[ b] Ib. Brake ] This part of this passage expressed by 〈 in non-Latin alphabet 〉 remains still (after all that hath been said on S. Matthew and here) to be explained. That it cannot be interpreted of her breaking the vessel, I am persuaded, not only first, because a vessel of that kind, of Marble is not easily broken (and Nonnus renders it 〈 in non-Latin alphabet 〉 a marble vessel, and if it had been of Gold or Silver, or other metal, 'twere as hard to be imagined) and 2. because there was no need of breaking it, and 3. because Soudas mentions this very vessel or cruise, 〈 in non-Latin alphabet 〉 (together with many other 〈 in non-Latin alphabet 〉 notable relics, as laid up by Constantine the great, but taken away, 〈 in non-Latin alphabet 〉 by Theodosius the great) which sure if it had been broken in pieces by the woman could not well have been laid up by Constantine, nor would Soudas have said it was, if he had so understood this word 〈 in non-Latin alphabet 〉 in the Gospel, at least would not have called it 〈 in non-Latin alphabet 〉 the cruise, but only some pieces of it. And although perhaps that relation in Soudas be not of infallible authority, that it was kept till Constantine's time, (which yet the durable matter, of which 'twas made, was able to authorize) yet thus far may an argument be drawn from thence, that they that affirmed it to be so kept, did not believe it broken by the woman, and that Soudas which was a very good Grammarian, and thought it not broken, did infallibly understand somewhat else (and not breaking ) by 〈 in non-Latin alphabet 〉 . But besides these I have yet this farther argument, in that 'tis here said 〈 in non-Latin alphabet 〉 she poured out of it, which was most proper for the business in hand, it being the manner to pour out such ointment out of the mouth of the vessel; So Euphemus in Pollux, 〈 in non-Latin alphabet 〉 the cruise presently and the manner of pouring out the ointment is there expressed, by using a spathula or rudicula, an instrument to put into it first, to taste the ointment, 〈 in non-Latin alphabet 〉 (the word here) before it be poured out, and also to stir up the thicker parts of it from the bottom and from the sides, that they may come out together. To this purpose hath the Syriac interpreted it she opened it, and the Ethiopic, she opened and poured out. And for the Greek 〈 in non-Latin alphabet 〉 in the Active, that doth not naturally signify to break, but either contundere conquassare, to knock, to beat or shake together, 〈 in non-Latin alphabet 〉 saith Hesychius, So in Lucian, 〈 in non-Latin alphabet 〉 is fustibus contundere, not to break (though in the Passive that which is contusum or contritum is oft that which by such contusion is broken to pieces) A. Gellius speaking of a boy that was to pour out oil from the cruise into a fallet of herbs, the oil not coming at first, concussum vehementius, saith he, iterum in ollam vertit, he shock, or knocked it very vehemently, and then turned the mouth of it over the dish. Or else conterere, to rub, or scrape, &c. Thus the simple word 〈 in non-Latin alphabet 〉 vulgarly signifies tercre, to rub, and 〈 in non-Latin alphabet 〉 to rub upon, as in Palladius 〈 in non-Latin alphabet 〉 [note c] 〈 in non-Latin alphabet 〉 , rubbing the head of the viper on the parts, on purpose that it might bite him; and then by Analogy, 〈 in non-Latin alphabet 〉 must be, to rub together. If it signify contundere, or conquassare, to knock, or shake, then the meaning will be, that she shook the vessel, or knocked it against the ground, that it might run the more fluently, and the more corpulent parts might rise from the bottom, and then she poured it on his head. But if 〈◊〉 signify conterere, then it refers to the 〈 in non-Latin alphabet 〉 in Pollux, the instrument ordinary among Apothecaries, to rub, or scrape the inside of the vessel, that the ointment stick not to it. In one of these two notions I doubt not but 'tis taken, and the Hebrew 〈 in non-Latin alphabet 〉 which is rendered sometimes 〈 in non-Latin alphabet 〉 , is also by the Sepuagint 〈 in non-Latin alphabet 〉 excutio, and 〈 in non-Latin alphabet 〉 , to strike against the ground, and 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 to pour out, Prov. 5. 16. and 〈 in non-Latin alphabet 〉 to open, and that very agreeable to the moystnesse, or thinness of the Nard, which before was mentioned.
[ c] V. 12. First day of unleavened bread ] Some difficulty there is in the Old Testament about the beginning of the feast of unleavened bread arising from the comparing of Exod. 12. 6. 8. and Lev. 23. 5. Numb. 28. 16. In Exodus, on the fourteenth day of the month Nisan at even the Passover is to be killed, v. 6. and the flesh eat that night, v. 8. and v. 17. 18. their eating of unleavened bread is to begin at the fourteenth day of that month at even, and to last till the 21 day of that month at even, whereas in Leviticus and in Numbers 'tis distinctly said, In the fourteenth day of the first month at even is the Lord's Passover, and on the fifteenth day of the same month is the feast of unleavened bread, and agreeably Josephus Antiq. l. 3. 〈 in non-Latin alphabet 〉 on the fifteenth day of the feast of unleavened bread follows the Passover, and last seven days. These will soon be reconciled, if first we suppose that the Jews fourteenth day begin at the Sun-set of the thirteenth according to the first calculation, Gen. 1. The evening and the morning were the first day, and the importance of the word 〈 in non-Latin alphabet 〉 night and day, for the natural day, And then secondly, that betwixt that time and the next evening being the full time that belonged to the fourteenth day, all that belonged to the Passover was to be done, the place of eating it prepared, the lamb killed, and dressed, and eaten about the conclusion of that 24 hours, according to that of Moses, Exod. 12. 8. They shall eat the flesh in that night (not the night with which the fourteenth day began, but the night or evening concluding, or shutting up the fourteenth day) that is, not defer the eating it any longer, then that night, leave none of it till the morning, v. 10. And then thirdly, that this day of the Passover being the Eve or preparation of the seven days feast of unleavened bread they were that day before Sun-set, (that is, before the fifteenth day began) to purge out or remove all remainders of leavened bread out of their houses and to eat the Passover with unleavened (which seems to be referred to by S. Paul. 1 Cor. 5.) and then the feast of unleavened bread was to begin, and last seven days, that is, from the evening that concluded the fourteenth, and began the fifteenth day Lev. 23. 5. Numb. 21. 16. to the evening, the conclusion of the 21. Exod. 12. 18. and beginning of the 22 day. Agreeable to this is that of Josephus, Ant. l. 2. speaking of this feast, 〈 in non-Latin alphabet 〉 , we keep that feast eight days, beginning from the fourteenth day of the month, wherein at even they were to eat unleavened bread, Exod. 12. 18. and then to keep the feast of unleavened bread seven days after. From this explication of those texts of the Old Testament the controversy about the time of Christ's and the Jews keeping this Passover, here in the New, may be decided. And first the precise time of this 〈 in non-Latin alphabet 〉 , the first day of unleavened bread be defined. On the thursday evening then, wherein the thirteenth day of the month was concluded, and the fourteenth day (or 〈 in non-Latin alphabet 〉 , & day, and evening and morning ) began, expressed here by two characters, 1. 〈 in non-Latin alphabet 〉 , the first day of unleavened bread (not the first day of the feast of unleavened bread, or the first of the seven days, but) the preparation to that feast, wherein the leaven was put out of their houses, 2. 〈 in non-Latin alphabet 〉 , when they killed the Passover, that is on the evening which began that Paschal day, (at the end of which, the Pascal lamb was wont to be killed and eaten) The disciples say unto him, Where wilt thou that we go, and prepare that thou eat the Passover? For according to the usual custom, that night and the next morning, the Jews were wont to prepare, and make ready, cleanse the house, remove all leavened bread out of it, and at length lay the cloth, dress the meat, and eat the Passover about the evening or night after. But the truth was, Jesus our Passover was to be sacrificed (that is, crucified himself) before the next evening or night, wherein the Paschal lamb used to be eaten, and therefore he resolved to keep it sooner, viz, in the former part of that Paschal 〈 in non-Latin alphabet 〉 ; This saith the learned Grotius, is the importance of, my time is at hand Mat. 26. 18. and of 〈 in non-Latin alphabet 〉 I keep the Passover, that is in respect of the suddenness of my death approaching I will keep it presently, and Luk. 22. 15. I have earnestly desired to eat this Passover with you, before I suffer; But this not by eating the Lamb; That was to be slain by the Levites, 2 Chron. 35. 6. and sacrificed in the Temple, Deut. 16. 2, 6. (and that so it continued at this time and after, appears by the story of Cestius, learning by this means from the Priests the number of the Lambs that were sacrificed, and the people that were present at a Passover) and that on the the fourteenth day at even only, that is, at the conclusion of that day, But another Passover, which was not sacrificed (and accordingly of that which Christ took, it is nowhere said in the Gospels, that it was sacrificed, not 〈 in non-Latin alphabet 〉 but only 〈 in non-Latin alphabet 〉 , I keep, or celebrate, and 〈 in non-Latin alphabet 〉 , I eat it) but eaten, as a memorial of the afflictions and deliverance out of Egypt, viz. unleavened bread, and bitter herbs, and nothing else. To this purpose it may be observed, that as Joh. 13. 1. the time there specified for the supper, v. 2. is 〈 in non-Latin alphabet 〉 , before the feast of the Passover, Upon which it is added, that Jesus knew that his hour was come, that he should pass out of this world unto the Father, that is, that he, our Passover, should be sacrificed; and so himself pass before the Passover, intimating that what he now doth at this supper, was upon this consideration, that he knew he should not live to eat the Lamb with them. So at the time of the eating of this supper in John, which is here, v. 12. called this (commemorative) Passover, The solemn Paschal feast (by the mention of those things that they have need of 〈 in non-Latin alphabet 〉 for, or against the feast v. 29.) appears to be yet to come, the Disciples it seems conceiving that it would follow in its due time, as it would, had it not been prevented by Christ's death. This commemorative Passover they that could not come up to Jerusalem to sacrifice, were wont to observe at home, in remembrance of the deliverance, And accordingly Christ by his approaching death being hindered from the more solemn celebration of it by killing, and sacrificing of the Lamb, yet would needs keep this commemoration of it on the same day or 〈 in non-Latin alphabet 〉 , though many hours before the ordinary eating of the Lamb, viz. in the night before, expressed by 〈 in non-Latin alphabet 〉 v. 17. which that it signifies not only the evening but in some places necessarily the night, see Note on Mat. 14. c. This setting of the passage will perspicuously reconcile all difficulty, and seeming contrarieties in the relations of this matter among the Evangelists.
[ d] V. 41. It is enough ] What the word 〈 in non-Latin alphabet 〉 here signifies, may best be learned from Hesychius, though in the place, which orderly belongs to it, the word be not to be found in the printed copies. After the word 〈 in non-Latin alphabet 〉 follows, 〈 in non-Latin alphabet 〉 , and after again, 〈 in non-Latin alphabet 〉 , By which it appears to be an Impersonal, and to signify sufficit, actum est, and here to import, ['It is to no purpose to speak anymore of not sleeping, 'tis now too late] and this preparative to what follows, the hour is come &c. Thus is 〈 in non-Latin alphabet 〉 used also, as Num. 16. 3. 〈 in non-Latin alphabet 〉 let it suffice you, where Symmachus and Theodotion out of the Hebrew literally read 〈 in non-Latin alphabet 〉 it is much for you, So in Anacreon, 〈 in non-Latin alphabet 〉 , It is sufficient for I see her. In order to this interpretation of the word, it is observable, that 〈 in non-Latin alphabet 〉 Phil. 4. 18. seems to have a peculiar forensick notion for satis habeo giving a discharge, subscribing of an Acquittance, (which is therefore called 〈 in non-Latin alphabet 〉 , I give you my acquittance ( 〈 in non-Latin alphabet 〉 as upon receiving of a dibt, saith Theophylact ) for all that which now ye sent me, having, as it follows, received by Epaphroditus, &c. Now this notion of it being Impersonally applied to this place, signifies Christ's giving them an 〈 in non-Latin alphabet 〉 or acquittance, a requiring no farther attendance from them, (they may sleep on now ) and so, according to our vulgar phrase, giving them a quietus est. So Mat. 6. 2. and 6. 〈 in non-Latin alphabet 〉 they receive all that is due to them, by the receiving the praise of men they acquit God of any farther payment. So Gen. 43. 23. 〈 in non-Latin alphabet 〉 , I received your money, good and lawful money, and acquit you of it, and accordingly Soudas interprets 〈 in non-Latin alphabet 〉 in the present tense by 〈 in non-Latin alphabet 〉 in the Aorist, I received, and so doth Theopaylact, 〈 in non-Latin alphabet 〉 they that are praised have received all from men, that is, have acquitted God. Another way hath been thought of to interpret this place, by adhering to the nature of the verb 〈 in non-Latin alphabet 〉 , as that notes distance or absence, but that not far removed, approach or drawing nigh. So the Syriac seems to have undestood it here; For in the printed copy of that, instead of 〈 in non-Latin alphabet 〉 they read 〈 in non-Latin alphabet 〉 appropinquavit finis, the end approacheth, and in Manuscript copies, 〈 in non-Latin alphabet 〉 appropinquavit consummatio, the consummation approacheth, where 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , have the same importance, both signifying, to draw nigh. According to this way 〈 in non-Latin alphabet 〉 must be taken Personally, and having no Substantive annexed to it, the word 〈 in non-Latin alphabet 〉 , hour, which follows, must belong to that, as well as to 〈 in non-Latin alphabet 〉 is come; thus, 〈 in non-Latin alphabet 〉 , the hour (the point of time ) draws nigh, yea it is come, the son of man is delivered into the hands of sinners, and so it will agree with what follows immediately, Behold he is at hand that doth it. But the former I conceive the fittest to be adhered to, though the latter having the authority of the Syriac, is not unworthy to be mentioned also.
[ e] V. 51. Young men ] 〈 in non-Latin alphabet 〉 young men is a title here of the Roman soldiers, as in Polybius 〈 in non-Latin alphabet 〉 , the mustering of soldiers, so Jos. 6. 22. the Septuagint have 〈 in non-Latin alphabet 〉 two soldiers went to spy, and Jos. 2. 1. and Isa. 13. 18. 〈 in non-Latin alphabet 〉 the bows of the young men, or soldiers. See Casaubon against Barron: p. 113. So Juvenes in Latin do usually signify; See Lipsius Epist. quaest. l. 1. Ep. 1.
[ f] V. 54. Fire ] The word 〈 in non-Latin alphabet 〉 light is here and Lu. 22. 56. clearly taken for a fire, for to that 〈 in non-Latin alphabet 〉 warming himself refers. And it is observable, how it comes to do so. The Writer of this book, and all of the New Testament, and so the Greek translators of the Old were Jews by nation, and had learned Greek, Hence it is, that though they write in Greek, yet they not only retain the Hebrew idiom in phrases, and forms of speeches, but farther in many other things imitate the Hebrew manner especially in two things, 1. in the Conjugations of Verbs, They having in Hebrew more then there are in Greek, do yet express the sense of all their Conjugations by Greek words of other Conjugations, being not able to do otherwise, as when Hiphil one of their Conjugations is to make do a thing, they finding no Conjugation in Greek answerable to this, make use of the Active for it. Thus have we 〈 in non-Latin alphabet 〉 2 Cor. 2. 14. to make triumph, 〈 in non-Latin alphabet 〉 Mat. 5. 45. to make arise, 〈 in non-Latin alphabet 〉 2 Pet. 3. 12. to make to hasten, 〈 in non-Latin alphabet 〉 1 Cor. 6. 4. to make to sit, and 〈 in non-Latin alphabet 〉 to make recite, Lu. 11. 53. and 〈 in non-Latin alphabet 〉 to make abound, 2 Cor. 9. 8. Thus when we read Mat. 5. 25. 〈 in non-Latin alphabet 〉 , that is, literally, think thou well, or, be friends with thine adversary, it clearly signifies, make, or, get him to be friends with thee, see Note on Mat. 5. 24. m. The other thing is, that when an Hebrew word (according to the paucity of Themes in that language) signifies several things, and those severals expressed in Greek by several words of several significations; one of these Greek is often by them (according as it was the usual dialect, or manner of speaking among them) taken for the other. This might be observed in other writings of translators, which have turned books out of their own native language into a language which they have learned by study, As when a Grecian rendered the Novels out of Greek into Latin, meeting with these words 〈 in non-Latin alphabet 〉 they erred from the right opinion, 〈 in non-Latin alphabet 〉 in Greek signifying gloria as well as opinio, he renders it à vera aberrarunt gloria. So the Translator of Irenaeus, who, in a discourse how all things were created by God himself and not by the Angels, hath these words, Ea omnia non per Angelos, neque per virtutes aliquas ablatas ab ejus sententia, All these were created not by Angels nor by any virtues pulled off from his sentence, where the Greek being questionless 〈 in non-Latin alphabet 〉 should have been rendered ab ejus gloria, from his glory, according to the opinion of those who supposing the Angels to be made of beams and rays of God's glory, ( 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 ) taught that the world was created by them. Something of this kind might be observed among the Greek authors themselves, as when the Greek 〈 in non-Latin alphabet 〉 signifies both a maid and the apple of the eye, the word 〈 in non-Latin alphabet 〉 signifying only the latter of these, is yet used sometimes for a maid, 〈 in non-Latin alphabet 〉 , and hence perhaps it is that when 〈 in non-Latin alphabet 〉 signifies both 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , anger, and generally, the disposition of the mind, whatever it is, 〈 in non-Latin alphabet 〉 which imports one of these (signifying choler or anger ) is taken sometimes for the other, as when in Zenobius we read 〈 in non-Latin alphabet 〉 , and find that rendered by the Scholiast, 〈 in non-Latin alphabet 〉 : I make little doubt but the place in Zenobius is corrupt, and should be read 〈 in non-Latin alphabet 〉 , and then that being all one with 〈 in non-Latin alphabet 〉 , argues 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 to be so too. Thus hath Phavorinus observed of Pindar, that 〈 in non-Latin alphabet 〉 signifying two things, reward in a good sense, and 〈 in non-Latin alphabet 〉 punishment in a bad, from 〈 in non-Latin alphabet 〉 , he useth 〈 in non-Latin alphabet 〉 punishment often for 〈 in non-Latin alphabet 〉 retribution in a good sense. In the Septuagint 's, (or whosever did it) the Greek translation of the Old Testament, there are infinite examples of this kind, I must not go about to throw them in here, They would make up a volume, only one I shall mention, as being a pitch above any, which we have yet observed, or which is ordinary in the other examples, It is this, that when 〈 in non-Latin alphabet 〉 signifies both burden, and honor, they do not only render that word by one of these, when it signifies the other, but moreover there being another Hebrew word, to wit 〈 in non-Latin alphabet 〉 which signifies a burden, that is, denotes one part of the signification of the word 〈 in non-Latin alphabet 〉 , and not the other yet those Translators have rendered 〈 in non-Latin alphabet 〉 sometimes by that other signification of the word 〈 in non-Latin alphabet 〉 , as Isa. 14. 25. where they render it 〈 in non-Latin alphabet 〉 glory and Exod. 6. 6. 〈 in non-Latin alphabet 〉 , where yet the sense requires burden in both places. Examples of the main observation in the New Testament we shall meet with many, and observe them briefly as they come. That which is here before us, and occasioned all this preparative discourse, is 〈 in non-Latin alphabet 〉 signifying light in Greek and nothing else, but is here used for fire, most clearly upon this ground and no other, because the Hebrew 〈 in non-Latin alphabet 〉 which signifies light, and the sun the fountain of light (from whence it is that the Greeks call the Sun or Apollo 〈 in non-Latin alphabet 〉 ) doth also signify light fire, or flaming fire (from whence perhaps is the Latin, uro, to burn ) and so in vulgar use, both fire and light, and here upon one of these is taken and used for the other, 〈 in non-Latin alphabet 〉 , when the sense require 〈 in non-Latin alphabet 〉 .
[ g] V. 56. Agreed not together ] 〈 in non-Latin alphabet 〉 here belongs not to the agreement or disagreement of their testimonies, but to the weight of them, or sufficiency to the matter in hand, of putting him to death, either in respect to the number of the witnesses, but especially of the crimes charged on him. The testimonies that were looked for, were 〈 in non-Latin alphabet 〉 , ver. 35. such as would be sufficient to put him to death, and that must not be but under two or three witnesses, and for a crime which is by law capital. Now though there were many knights of the post brought in, to witness against him, v. 56. yet 'tis probable that their witnesses were of several matters, not two or more of them to one matter, and so 'tis there said, that they were not 〈 in non-Latin alphabet 〉 , sufficient in the first sense, in respect of the number of the witnesses. Afterward v. 57. the witnesses agree, more then one in the same testimony, and though it be not in Matthew and Mark set down in the same words exactly, yet the difference is not real but verbal between them (as in many other narrations) and each of them affirm that the witnesses said the same thing. In that verse therefore, the 〈 in non-Latin alphabet 〉 signifies that the testimonies were not of any capital crime, or of such importance, as that, allowing them to be true, a man should be put to death for them. And therefore it is that the chief Priest was fain to examine him, and at last adjured him (which I formerly observed the force of, Note on Mat. 26. h.) that out of his own mouth he might draw somewhat to condemn him. (For so the fashion of adjuring was designed, Num. 5. 13. when an accusation is not sufficiently proved, and there is no witness against him.) And when by Christ's answer he concludes that he had spoken blasphemy, then he rises up and saith, What need have we of any farther witnesses? ver. 63. and Mat. 26. 65.
[ h] V. 61. The Blessed ] The Jews when they name God, generally add blessed forever, and thereupon 〈 in non-Latin alphabet 〉 is here the title of God the father, see Note on Rom. 9. d.
[ i] V. 72. Thought thereon ] Many conjectures there are about the importance of 〈 in non-Latin alphabet 〉 , as that it might be for 〈 in non-Latin alphabet 〉 , thinking on it, or that 〈 in non-Latin alphabet 〉 were all one with 〈 in non-Latin alphabet 〉 , and that to be rendered, he proceeded or added to weep, that is, he wept, as 〈 in non-Latin alphabet 〉 , Lu. 19. 11 a kind of Expletive, or as 〈 in non-Latin alphabet 〉 signifies 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , abundance, say Grammarians, and then would be all one with his weeping bitterly in the other Evangelist; But the two latter will be less probable, if it be marked that there is a comma betwixt 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , whereas eitheir of those senses requires the connecting of these together, and the advantage that the last hath by agreeing with 〈 in non-Latin alphabet 〉 in S. Matthew, is again lost by that which is observed of this Evangelist, that being S. Peters Scribe, he doth as a true penitent would do, set out his sin of denying Christ with more aggravations then any of the Evangelists, and only mentions the repentance, but more slightly then the rest. As for the first, that 〈 in non-Latin alphabet 〉 should signify 〈 in non-Latin alphabet 〉 , it is but affirmed by Casaubon, but not proved by any Grammarian or Glossary, and therefore though proper enough to the place, will be of less authority, and besides, this thinking on it seems to have been contained before in the 〈 in non-Latin alphabet 〉 , Peters remembering Christ's saying. Less probable then any of these I conceive that of Claudius Salmasius to be, that it should signify 〈 in non-Latin alphabet 〉 , operto capite, putting on his hat, covering his head. To these I might add another conjecture, that the Hebrew 〈 in non-Latin alphabet 〉 being sometimes rendered 〈 in non-Latin alphabet 〉 , and that ordinarily signifying to fall down, to prostrate himself, and that as an argument and expression of sorrow, 〈 in non-Latin alphabet 〉 may possibly signify casting himself down, prostrating himself. But that which seems to me lest forced, and most proper to the passages set down by the other Evangelists and backed by the judgment of learned ancient Grammareans, is this, that it should signify looking on Christ casting his eyes upon him he wept. In S. Luke c. 22. 61. 'tis said (in this point of time here set down by S. Mark ) that Jesus turned 〈 in non-Latin alphabet 〉 and looked upon Peter, And his doing anything upon that look of Christ's (as it follows there, he remembered &c. ) in an infallible argument that S. Peter looked upon him also, seeing him look; and that he did so, and thereupon wept, is the sum of this interpretation, And for authority to confirm it, 'tis Phavorinus 's gloss 〈 in non-Latin alphabet 〉 . It signifies to look upon any man.
CHAP. XV.
1. AND straightway in the morning [the chief priests held a consultation with the Elders and Scribes, and the whole council, and] bound Jesus and carried him away and delivered him to Pilate.
[Paraphrase] 1. the chief priests elders and scribes, that is the whole Sanhedrim having sat in consultation, and resolved that he was to be put to death (Mat. 27. 1.)
2. And Pilate asked him, Art thou King of the Jews? And he answering said unto him, [Thou sayest it.]
[Paraphrase] 2. I am.
3. And the chief priest accused him of many things, but he answered nothing.
4. And Pilate asked him again, saying, Answerest thou nothing? Behold how many things they witness against thee.
5. But Jesus yet answered nothing, so that Pilate marvelled.
6. Now at the feast [he released unto them one prisoner, whomsoever they desired.]
[Paraphrase] 6. It was the custom for him to loose to the Jews, by way of gratification, someone prisoner, whomsoever the multitude of them should demand, v. 8.
7. And there was one named Barabbas, [which lay bound with them that had made insurrection with him, who had] committed murder in the insurrection.
[Paraphrase] 7. that together with his complices was in prison for having made an insurrection, and this man had also
8. And the multitude crying aloud began to desire him [ to do as he had ever done unto them.]
[Paraphrase] 8. to release them a prisoner according to custom.
9. But Pilate answered them saying, Will ye that I release unto you the King of the Jews.
10. For he knew that the chief priests had delivered him for envy.
11. But the chief priests moved the people that he should rather release Barabbas unto them.
12. And Pilate answered and said again unto them, What will ye then that I shall do unto him whom ye call the King of the Jews?
13. And they cried out again, Crucify him.
14. Then Pilate said unto them, Why, what evil hath he done? And they cried out the more exceedingly, Crucify him.
15. And so Pilate [willing to content the people, released Barabbas unto them, and delivered Jesus, when he had scourged him, to be crucified.]
[Paraphrase] 15. in compliance to the importunity and clamours of the Jews, though he thought him absolutely innocent (and therefore sent for water to wash his hands of it, Mar. 27. 24.) and though he had inflicted scourging, as a lower punishment, to release him from this higher, see note on Lu. 23. 16. released Barabbas, and gave them their desire, delivered Jesus to be crucified.
16. And the soldiers [led him away into the hall called Praetorium, and they call together the whole band.]
[Paraphrase] 16. took him aside into an inner hall from that where Pilate sat, (the hall where the Praetor sat in judicature) as a retiring room, and there they first set the whole band of soldiers, to guard him to his execution.
17. And they [note a] clothed him with purple, and platted a crown of thorns and put it about his head.
18. And began to salute him, Hail King of the Jews.
19. And they smote him on the head with a reed, and did spit upon him, and bowing their knees worshipped him.
[Paraphrase] 17, 18, 19. Then they attired him and set him out like a mock-king (implying that to be the crime for which he was punished v. 2.) puting on him a purple garment, and fastening a crown of platted thorns upon his head, and in a scoffing manner bowing themselves to him as to a King, but withal striking him with a cane, and spitting on him.
20. And when they had mocked him, they took off the purple from him, and put his own clothes on him, and led him out to crucify him.
21. And they [compel'd] one Simon a Cyrenian, who passed by, coming out of the country, the father of Alexander and Rufus, to bear his cross.
[Paraphrase] 21. See note on Mat. 5. s.
22. And they bring him unto [the place Golgotha, which is, being interpreted, The place of a skull.]
[Paraphrase] 22. a place called Golgotha, that is, a place called a skull, Lu. 23. 33.
23. And they gave him to drink [wine mingled with myrrh] but he received it not.
[Paraphrase] 23. See note on Mat. 27. 34. f.
24. And when they had crucified him, they parted his garments, casting lots upon them, what everyone should take.
25. And it was the third hour, and they crucified him.]
[Paraphrase] 25. And betwixt the third and the sixth hour, Joh. 19. 14. that is betwixt nine, and twelve of the clock, he was condemned by Pilate, and soon hurried away by the soldiers, and fastened to the Cross.
26. And the [note b] superscription of his accusation was written over, the King of the Jews.]
[Paraphrase] 26. And according to the Roman custom, his Indictment, or charge for which he was put to death, was written and fixed over his head.
27. And with him they crucified two thieves, one on his right hand, and the other on his left.
28. And the scripture] was fulfilled, which saith, And he was numbered with the transgressors.
[Paraphrase] 28. And by this means that prophecy Isa. 53. 12.
29. And they that passed by railed on him, wagging their heads, and [saying, Ah,] thou that destroyest the Temple and buildest it in three days,
[Paraphrase] 29. using an expression of detestation, said,
30. Save thyself and come down from the cross.
31. Likewise also the [ chief priests mocking said among themselves with the Scribes, He saved others,] himself he cannot save.
[Paraphrase] 31. Rulers of the Sanhedrim mocking him said among themselves, He undertook to be a savior of others, and did many miraculous cures on others, but
32. Let Christ the King of Israel descend now from the cross, that we may see, and believe; and [they] that were crucified with him reviled him.
[Paraphrase] 32. one of them
33. And when the sixth hour was come,] there was darkness over the whole land until the ninth hour.
[Paraphrase] 33. And when the trumper, that founded twelve at noon, had gone.
34. And at the ninth hour Jesus cried with a loud voice, saying. Eloi, Eloi, lama sabacthani, which is being interpreted, My God, my God, why hast thou forsaken me?
35. And some of them that stood by, when they heard it, said, behold he calleth for Elias.
36. And one ran and filled a spunge full of vinegar, and put it on a reed, and gave him to drink, saying, Let alone, let us see whether Elias will come to take him down.
37. And Jesus cried [with a loud voice and] gave up the ghost.
[Paraphrase] 37. aloud, saying, Father into thy hands I commend my spirit, and so
38. And the [veil] of the Temple was rent in twain from the top to the bottom.
[Paraphrase] 38. See Mat. 27. 51.
39. And when [the Centurion] which stood over against him, saw he so cried out and gave up the ghost, he said, Truly this man was the son of God.
[Paraphrase] 39. the commander of the band of soldiers, and other of the soldiers, Mat. 27. 54.
40. There were also women looking on afar off, among whom was Mary Magdalene, and Mary the mother of [note c] James the less, and of Joses, and Salome.
41. Who also when he was in Galilee followed him and ministered unto him, and many other women which came up to Jerusalem.
42. And now when the even was come (because it was the preparation, that is, the [day before the sabhath,)]
[Paraphrase] 42. eve of the feast of unleavened bread, the first day o • which was the Sabbath or saturday, that year of Christ's passion,)
43. Joseph of Arimathea [an honorable [note d] counselor,] which also waited for the kingdom of God, came, and went in boldly unto Pilate, and craved the body of Jesus.
[Paraphrase] 43. one of the Sanhedrim, (Lu. 23. 50.) or else a Decurion, or Counselor in the Province.
44. And Pilate [marvelled if] he were already dead, and calling unto him the Centurion, he asked him, whether he had been any while dead?
[Paraphrase] 44. did not know, doubted whether
45. And when he knew it of the Centurion, he gave the body to Joseph.
46. And he bought fine linen, and took him down, and wrapped him in the linen, and laid him, in a sepulcher, which was hewn out of a rock, and rolled a stone unto the door of the sepulcher.
47. And Mary Magdalene and Mary the mother of Joses beheld where he was laid.
Annotations on Chap. XV.
[ a] V. 17. Clothed him with purple ] Many particulars mentioned in their dealing with Christ were not from the Jewish, but the Roman customs. Some were mentioned in the Note on Mat. 27. 15. d. and such was here the putting the purple or scarlet robe upon him, which the text here saith was done by the soldiers, and Luke by Herod's servants, or else the Roman guards, Lu. 23. 11. And so saith Lazaerus Bayfius, this purple or scarlet gown, or robe was the Roman fashion, called toga picta, and accordingly by S. Luke 〈 in non-Latin alphabet 〉 ch. 23. 11. and was by way of scoff brought to Christ by the soldiers, as if it had been sent by the Senate and people of Rome to him, which, as the Jews said, pretended to be their King. See farther Lu. 23. b.
[ b] V. 26. Superscription of, &c. ] That it was the Romans custom to write the crime, for which any man suffered death, in a table, and carry it before him to execution, appears by Eusebius Eccl. hist. l. 5. c. 〈 in non-Latin alphabet 〉 . where of Attalus the Christian Martyr it is said, that he was led about the amphitheatre, 〈 in non-Latin alphabet 〉 , &c. with a table carried before him, in which was written in Latin, This is Attalus the Christian. So in Suetonius, Domit. c. 10. Detractum in arenam canibus objecit, cum hoc titulo, Impie locutus &c. He brought him out, and cast him to the dogs, with this title, or inscription, He spake impiously. This elsewhere he calleth elogium, a way of publishing the fault, in Calig. and so Tertullian in his Apology c. 11. And as of other kinds of death, so particularly of those that are crucified. This is mentioned by Dio of a servant, that he was carried to the cross, 〈 in non-Latin alphabet 〉 with a writing, or words, declaring the cause of his being put to death. From these records of the Romans, appears the propriety of all these expressions in the several Evangelists, 〈 in non-Latin alphabet 〉 , the superscription of the cause, or of his crime here in Mark; 〈 in non-Latin alphabet 〉 , the charge, or cause, written over his head, Mat 27. 37. and simply, 〈 in non-Latin alphabet 〉 inscription, Lu. 23. 38. and 〈 in non-Latin alphabet 〉 (the Latin word Titulus ) title, Joh. 19. 19. all to the same purpose, noting this Roman custom observed in the dealing with him more Romano, after the manner of the Romans.
[ c] V. 40. James the less ] That the Positive 〈 in non-Latin alphabet 〉 is here taken for the Comparative, the less, or the younger, doth not appear by any circumstance of this text or Analogy of other places. And there were three James 's so known, two Apostles, & the third the brother of the Lord, that this title of the less in the Comparative, could be no character of the third of these, to distinguish him from the other two. That which is most probable is, that being a kind of cognomen here, it is an Abbreviate of 〈 in non-Latin alphabet 〉 , little in stature, the phrase used of Zacchaeus Lu. 19. 3. and so notes this James to have been about Zacchaeus's size or pitch, and and so distinguish him from the others of that name, who, it should seem, were not so.
[ d] V. 43. Counselor ] What is meant by 〈 in non-Latin alphabet 〉 Counselor here, is matter of some question. Most probable it is, that it imports one of the Decuriones placed by the Romans in their Colonies or provinces; So saith Fornerius, Decuriones 〈 in non-Latin alphabet 〉 dicebantur quod consilii gratià allegerentur, the Decuriones were called Counsellers, because they were chosen to give counsel. So the old Greek and Latin Lexicon, 〈 in non-Latin alphabet 〉 , Decurio, Curialis. So the old Glossarie, Decurio 〈 in non-Latin alphabet 〉 . Now what the Decurio is, we find in the Digests, Lib. 5 • . Tit. 16. de verbor. signif. leg. 239. § 5. Decuriones dictos aiunt ex eo, quod initio, cùm coloniae deducerentur, decima pars eorum qui ducerentur consilii publici gratiâ conscribi solita sit. They were so called, because at the first when Colonies were sent out, the tenth part of them were appointed to sit as a standing Council, to manage affairs. And such an one at this time was Joseph, and he 〈 in non-Latin alphabet 〉 , a person of great eminence.
CHAP. XVI.
1. AND when the Sabbath was past, Mary Magdalene and Mary the mother of James and Salome, had bought sweet spices, that they might come and [anoint] him.
[Paraphrase] 1. embalm
2. And very early in the morning the first day of the week, they came unto the sepulcher [note a] [at the rising of the sun,]
[Paraphrase] 2. when the Sun was appearing in their Horizon.
3. And they said among themselves, Who shall roll us away the stone, from the door of the sepulcher?
4. (And when they looked, they saw that the stone was rolled away) for it was very great.]
[Paraphrase] 3, 4. And questioning one with another who should roll away the stone from the door of the tomb, it being a very great stone, they looked up and discerned that it was already removed.
5. And entering into the sepulcher, they saw [a young man] sitting on the right side, clothed with a long white garment, and they were affrighted.
[Paraphrase] 5. an Angel in the appearance of a young man
6. And he saith unto them, Be not affrighted: ye seek Jesus of Nazareth, which was crucified; he is risen, he is not here, behold the place where they laid him.
7. But go your way, tell his disciples, and Peter, that he goeth before you into Galilee, there shall ye see him, as he said unto you.
[Paraphrase] 7. But stay not here seeking the living in a tomb, but go tell his disciples, and particularly Peter, that according to his own words before his death, c. 14. 28. he is risen from the dead, and that &c.
8. And they went out quickly, and fled from the sepulcher; for they trembled, and were amazed, [neither said they anything to any man, for they were afraid.
9. Now when Jesus was risen early the first day of the week, he appeared first] to Mary Magdalene, out of whom he had cast seven devils,
[Paraphrase] 8, 9. and being very much amazed and frighted, they did not declare this to any whom they met by the way, but going to tell the Apostles what they had heard of the Angel, Mat. 28. 9. before they came to them, Jesus himself appeared to them, and first
10. And she went and told [them that had been with him,] as they mourned and wept.
[Paraphrase] 10. those that belonged to him, that is, his disciples,
11. And they, when they had heard that he was alive, and had been seen of her, believed not.
12. After that, he appeared in another form unto two of them, as they walked and went [into the country.]
[Paraphrase] 12. to a village called Emmaus, Lu. 24. 13.
13. And they went and told it unto the residue, neither believed they them.
14. Afterward he appeared unto the eleven, as they sat at meat, and upbraided them with their unbelief, and hardness of heart, because they believed not them which had seen him after he was risen,
15. And he said unto them, Go ye into all the world, and preach the Gospel to [ [note b] every creature.]
[Paraphrase] 15. all the Gentiles.
16. He that believeth, and is baptized, shall be saved; but he that believeth not, shall be damned.]
[Paraphrase] 16. And he that receiveth the Gospel preached by you, and thereupon becomes a proselyte, or disciple of Christ, and desires and receives Baptism, the seal of the new Covenant, shall for all his former sins, sincerely repented of and forsaken, receive plenary pardon, and upon perseverance in new life, eternal bliss; but he that stands out obstinately and impenitently, shall be damned,
17. And these signs shall follow them that believe; In my name shall they cast out devils, they shall speak with new tongues,]
[Paraphrase] 17. And moreover for the propagating the Gospel as far as may be, the Spirit shall be pour'd out upon you, and from you communicated to others, and thereby ye shall be enabled to do miracles, cast out devils, speak strange languages (Act. 2.) &c.
18. [note c] They shall take up serpents, and if they drink any deadly thing, it shall not hurt them, they shall lay hands on the sick, and they shall recover.
19. So then after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God.
20. And they went forth and preached everywhere, the Lord working with them, and confirming the word with signs following. Amen.
Annotations on Chap. XVI.
[ a] V. 2. At the rising ] The various readings in this place, may deserve to be taken notice of. 1. Gregory Nyssen Serm. de Resurr. saith, 〈 in non-Latin alphabet 〉 . The most exact Copies put in 〈 in non-Latin alphabet 〉 now. And so Eusebius de Demonstr. Euang. l. 10. in the end, reads 〈 in non-Latin alphabet 〉 , the sun being now risen, and so Lucas Brugensis cites it out of some Manuscripts. 2 lie. The ancient Greek and Latin MSS read 〈 in non-Latin alphabet 〉 in the present tense, and if the 〈 in non-Latin alphabet 〉 now, be joined with that, the plain sense will be, the sun now rising, or as our English, at the rising of the sun, and so it will agree exactly with S. Matthew's 〈 in non-Latin alphabet 〉 , the day beginning to appear, or shine, 〈 in non-Latin alphabet 〉 , the Lord's day beginning to shine, saith Ignatius ad Trall.
[ b] V. 15. Every creature ] What 〈 in non-Latin alphabet 〉 here signifies is clear by comparing this passage with the same, as 'tis set down in the other Gospels. In S. Matthew (with whom S. Mark throughout most exactly agrees) it is thus, 〈 in non-Latin alphabet 〉 , Go and gather disciples over all nations, and immediately follows (as here) baptizing th • m, &c. In S. Luke thus c. 24 47. 〈 in non-Latin alphabet 〉 , &c. 〈 in non-Latin alphabet 〉 , repentance and remission of sins must be preached to all nations. From whence not only appears that 〈 in non-Latin alphabet 〉 in this place is all the Gentiles, but a very fit occasion is offered of interpreting the same phrase again in a very hard place, Rom. 8. 22. and 1 Pet. 2. 13. which we shall refer to be explained more at large on those chapters. Some ground of the use of the phrase in this sense, seems to be taken from the Hebrew, which uses 〈 in non-Latin alphabet 〉 (which signifies creatures properly) for men, as being the most excellent creatures. And so the Arabic also, as appears by one of their Geographers, who speaking of cities, often saith, that there are in it many 〈 in non-Latin alphabet 〉 , that is, literally 〈 in non-Latin alphabet 〉 creatures, but clearly signifies men, and so 〈 in non-Latin alphabet 〉 every creature, is all men, in opposition to the Jews, that is, not only they, but all other nations of men beside.
[ c] V. 18. They shall take up serpents ] This seems to be prophesied of by that Sibyll, out of which Virgil had learnt the substance of that verse of his,
CHAP. I.
1 T HE beginning of the Gospel of Jesus Christ the Son of God.
2. As it is written in the prophets; Behold, I send my messenger before thy face, which shall prepare thy way before thee.
3. The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.]
[Paraphrase] 1, 2, 3. The first thing considerable in the story of Christ the Messias and eternal son of God, and in the preaching of the Gospel which he brought with him into the world, was the preaching of John the Baptist, as of an Herald sent before him, and so foretold of by the old prophets, under the style of the voice of a preacher in the desert, that is, the proclamation of an eminent person that should go into the wilderness, and cry, and give warning to the Je • s, that by repentance and amendment of life they should prepare themselves for the coming of God, a terrible coming to visit and punish the impenitents.
4. John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins.]
[Paraphrase] 4. According to this prediction of the prophets, John went into the desert part of Judea, and there proclaimed to all the Jews, the necessity of their instant change of life, promising them thereupon (and on no other terms) forgiveness of sins, And all that came to him, and thus reformed upon his preaching, he took and washed them in the river, after the manner of proselytes among the Jews (see Mat. 23. noted, and John 3. a.) to signify to them the purification of their wicked lives, to which they were obliged, and on performance of which (and not otherwise) God would receive them into his favor and look on them as his people. And this baptism and this repentance, and the benefit of it, remission of sins, he proclaimed to all, everywhere, as he went.
5. And there went out unto him all the land of Judea and they of Jerusalem, and were all baptized of him in the river of Jordan, confessing their sins.]
[Paraphrase] 5. And the generality of people in all the country, and in the city of Jerusalem, obeyed his preaching so far, as to go and receive baptism from him (which was done in Jordan a river convenient for that purpose, the same wherein Naaman's leprosy had been cleansed long ago by washing in it) and to confess the sins that they had severally been guilty of, and desiring directions from him for new life, Lu. 3. 10.
6. And John was clothed with camels hair, and with a girdle of a skin about his loins, and he did eat [locusts and wild honey.]
[Paraphrase] 6. See Note on Mar. 3. 8.
7. And preached, saying, [There cometh one mightier then I after me, the latchet of whose shoes I am not worthy to stoop down and unloose.]
[Paraphrase] 7. I am the foreunner of one who is of infinitely more authority then, I whose disciple I am not worthy to be, or, as such, to be employed by him in the meanest office, such as the taking off his shoes. See Note on Mat. 3. h.
8. I indeed have baptized you with water, but he shall baptize you with the holy Ghost.]
[Paraphrase] 8. I am not worthy to be considered by you in compaparison with him, All that I do is to receive you as Proselytes, (after the Jewish manner) as many as now come in, and repent, and make faithful promise of amendment, and new life; And so water is the only signal which I use. But he, when he comes, shall send down the holy Ghost from heaven in a visible manner upon his disciples, and by that great signal testify to you the truth of his doctrine, &c. See Mat. 3. 11. and Note on Acts 1. a.
9. And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptized of John in Jordan.
10. And straightway coming up out of the water he saw the heavens opened, and the Spirit like a dove descending upon him.]
[Paraphrase] 10. And instantly after his baptism, as he came up from the river, he beheld a parting of the heavens, and opening of the clouds, and the spirit of God hovering over him, as a dove doth, when it descends and lights upon anything. (See Note on Mat. 3. k.)
11. And there came a voice from heaven,