Annotations on the New Testament

CHAP. VIII.

1. IN those days the multitude being very great, and having nothing to eat, Jesus called his disciples unto him, and saith unto them.

2. I have compassion on the multitude, because they have now been with me three days, and have nothing to eat.

3. And if I send them away fasting to their own houses, [they will faint by the way,] for divers of them came from far.

[Paraphrase] 3. either they will faint for want of refreshment, or else to get victuals they will be scattered and dispersed from one another, See note on Mat. 9 m.

4. And his disciples answered him, From whence can a man satisfy these men with bread here in the wilderness?

5. And he asked them, How many loaves have ye? and they said, Seven.

6. And he commanded the people to sit down on the ground, and he took the seven loaves, and gave thanks, and brake, and gave to his disciples to set before them, and they [did set them before the people.]

[Paraphrase] 6. distributed them, gave everyone of the multitude a portion.

7. And they had a few small fishes, and he blessed, and [commanded to set them also before them. ]

[Paraphrase] 7. appointed them to give everyone a piece of fish.

8. So they did eat and were filled, and they took up of the broken meat that was left, seven baskets.

9. And they that had eaten were about four thousand, and he sent them away.

10. And straightway he entered into a ship with his disciples, and came into [ the parts of Dalmanutha.]

[Paraphrase] 10. the coasts of Magdala, Mat. 15. 39. or Magadon (as S. Jerome and S. Augustine there read it) a village, near which lies another called Dalmanutha, so that either of them might fitly denominate the whole.

11. And the Pharisees came forth and began to question with him, [seeking of him a sign from heaven, tempting him.]

[Paraphrase] 11. requiring him to show them some miracle from heaven, by which they might know him to be a Prophet, but this they did not out of sincerity of heart, to believe in him upon any such miracle (of which they had store already) but only to ensnare him.

12. And he sighed deeply in his spirit, and saith, Why doth this generation seek after a sign? Verily I say unto you, There shall no sign be given unto this generation.]

[Paraphrase] 12. Hereupon saith Christ in a great sadness, This is an infidel perverse sort of people, miracles would be but cast away upon these, and therefore they shall not be afforded them upon asking, only that great miracle of my rising from death, typified by that which befell Jonas, Mat. 16. 4. that shall be afforded them.

13. And he left them, and entering into the ship again, departed to the other side.

14. Now the disciples had forgotten to take bread, neither had they in the ship with them more then one loaf.

15. And he charged them, saying, Take heed, beware of the leaven of the Pharisees, and of the leaven of [Herod.]

[Paraphrase] 15. See note on Mat. 16. a.

16. And they reasoned among themselves, saying, [ It is because we have no bread.]

[Paraphrase] 16. This he saith to reproach us for our negligence in providing and bringing victuals with us.

17. And when Jesus knew it, he saith unto them, [Why reason ye because ye have no bread? Perceive ye not yet, neither understand? Have ye your heart yet hardened?

18. Having eyes, see ye not? and having ears, hear ye not? and do ye not remember?

[Paraphrase] 17, 18. Why should you think that my speech should relate to your having no bread? as if I were not able to supply that want, will you never understand nor consider what is done before you? will you always be thus senseless, thus unimprovable, that nothing can enter into you, making no use of eyes, or ears, or memory, after all this?

19. When I brake the five loaves among five thousand, how many baskets full of fragments took ye up? They say unto him, Twelve.

20. And when the seven among four thousand, how many [baskets] full of fragments took ye up? And they said, Seven.

[Paraphrase] 20. See note on Mat. 16. b.

21. And he said unto them, [ How is it, that ye do not understand?]

[Paraphrase] 21. How stupidly inconsiderate are you?

22. And he cometh to Bethsaida, and they bring a blind man unto him, and besought him to touch him.

23. And he took the blind man by the hand, and led him out of the town, and when he had spit on his eyes and put his hands upon him, he asked him if he saw ought.

24. And he [note a] looked up, and said, [ I see men as trees walking.]

[Paraphrase] 24. I see men, but cannot distinguish them from trees, but that they walk.

25. After that he put his hands again upon his eyes, and [made him look up,] and he was restored and saw every man clearly.

[Paraphrase] 25. wrought the cure perfectly upon him,

26. And he sent him away to his house, saying, Neithr go into the town, nor tell it to any in the town.

27. And Jesus went out and his disciples into the towns of [Cesarea Philippi] and by the way he asked his disciples, saying unto them, Whom do men say that I am?

[Paraphrase] 27. Mat. 16. not • . c.

28. And they answered, John the Baptist, but some say Elias, and others, One of the prophets.

29. And he saith unto them, But whom say ye that I am? And Peter answereth and saith unto him, Thou art [the Christ.]

[Paraphrase] 29. The long expected Messias of the world.

30. And he charged them that they should [tell no man of him.]

[Paraphrase] 30. not proclaim him as yet to any that he was the Christ, See Mat. 16. 20.

31. And he began to teach them, that [the son of man must suffer many things, and be rejected of the elders, of the chief priests and scribes, and be killed, and after three days rise again.]

[Paraphrase] 31. the prophecies of the Messias could not be fulfilled, unless he suffer, and be rejected, and at last put to death by the great Consistory or Sanhedrim of Jerusalem, (see note on c. 5. c.) and rise again the third day.

32. And he spake that saying [openly.] And Peter took him, and began to re buke him.

[Paraphrase] 32. in the heaving of the people (see note on Joh. 7. a.) or without any figure or parable to involve it, which formerly he had often used, Joh. 2. 19. and 3. 14. Mat. 16. 4.

33. But when he had turned about, and looked on his disciples, he rebuked Peter, [saying, Get thee behind me Satan: for thou savorest not the things that be of God, but the things that be of men.]

[Paraphrase] 33. telling him, that his proposal was contrary to the will of God, the prophecies, the end of his coming, the salvation of men, and such only as was fit for the adversary of all these to propose to him.

34. And when he had called the people unto him, with his disciples also, he said unto them, Whosoever [will come after me, let him deny himself, and take up his cross and follow me.]

[Paraphrase] 34. will undertake to be my disciple, must resolve not to care what becomes of his own secular advantages, or of even life itself, but prepare himself for the same death, that I shall die before him, and to follow me as a disciple both in life and death.

35. For whosever will save his life, shall lose it; but whosoever shall lose his life for my sake and the Gospels, the same shall save it.

36. For what shall it profit a man if he shall gain the whole world and lose his own soul?]

[Paraphrase] 35, 36. And let me tell him that the great care of preserving himself, if it make him to deny or forsake me, in the pursuit of it, shall not be a probable course of standing him in any stead in this world, it shall be the very means to destroy many, who, if they continued firm to their profession, might probably escape (see Mat. 16. 25.) and however the advantages to the constant, and losses to the cowardly, in another life, are infinitely above all other considerations.

37. Or what shall a man give in exchange for his soul?]

[Paraphrase] 37. The losing of life here, if it happen by an unchristian desire to save it, or however everlasting death, is so great a loss, that nothing else is worth having, which is so purchased.

38. Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation, of him also shall the son of man be ashamed, when he cometh in the glory of his Father with his holy Angels.

[Paraphrase] 38. See note on Mat. 16. m. n.

Annotations on Chap. VIII.

[ a] V. 24. Looked up ] The word 〈 in non-Latin alphabet 〉 joined with 〈 in non-Latin alphabet 〉 to heaven signifies to look up or lift up the eyes that way. So Mat. 14. 10. Mar. 6. 41. and 7. 34. Lu. 9. 16. and thus it is used of persons that did see, nay being spoken of them, it is sometimes used in that sense, without 〈 in non-Latin alphabet 〉 added to it, as Lu. 19. 5. Christ's looking up is his looking up to the tree the mention of Zacchaeus's climbing up to the tree, intimating it as clearly, as if it had been expressed. And Lu. 21. 1. it is simply to see or behold, being spoken of Christ, who sitting over against the treasury Mar. 12. 41. 〈 in non-Latin alphabet 〉 looked upon them that cast in &c. But the word is generally used of blind persons, and then signifies recovering of sight, See Mat. 11. 5. 20. 34 Mar. 10 51, 52. Lu. 7. 22. 18. 41, 42, 43. Joh. 9. 11. 15. 18. Act. 9. 12, 18 and 22. 13. So 〈 in non-Latin alphabet 〉 is is recovering of sight, Lu. 4. 18. And therefore in all reason it must in these two places also be so interpreted.

CHAP. IX.

1. AND he said, Verily I say unto you, [There be some of them that stand here, which shall not taste of death till they have seen the kingdom of God come with power.]

[Paraphrase] 1. In this generation Mat. 24. 34. before the death of some that are here, particularly of John, Joh. 21. 22. shall be that famous coming of Christ as a king for that act of revenge upon his crucifiers, and destroying the Jewish state, See note on Mat. 3. c. and on Mat. 17. a. and 24. b.

2. And after six days Jesus taketh with him Peter and James and John, and leadeth them up into an high mountain apart by themselves, and he was [transfigured] before them.

[Paraphrase] 2. changed into another form or manner of appearance.

3. And his raiment became shining exceeding wite as snow, so as no [note a] fuller on earth can white them.

4. And there appeared unto them Elias with Moses, and they were talking with Jesus.

5. And Peter [answered and said unto Jesus Master, it is good for us to be here. Let us make three tabernacles, one for thee, and one for Moses, and one for Elias.

6. For he wist not what to say, for they were sore afraid.]

[Paraphrase] 5, 6. said to Jesus, Lord, what a blessing is this to us to be made partakers of this dignity? let us abide here always. And not knowing what to speak, being together with his transportation of joy, in a great fright also (as the rest of them were, so that they fell on their faces, Mat. 17. 6.) he spake he knew not what, saying, We will make three tents or tabernacles, one for thee and us, &c.

7. And there was a cloud that overshadowed them, and a voice came out of the cloud, saying, [This is my beloved son, hear him.]

[Paraphrase] 7. This is he whom I have appointed to reveal my whole will unto you, whatsoever he tells you is perfectly my will and pleasure, and he himself the only eternal Son of God, whom therefore you and all the world are obliged to hearken to and obey.

8. And suddenly when they had looked round about, [they saw no man any more] save Jesus only and themselves.

[Paraphrase] 8. Elias and Moses were vanished out of sight, and none left.

9. And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the son of man were risen from the dead.

10. And they kept that saying with themselves, questioning one with another, what the rising of the dead should mean.

11. And they asked him saying, [ Why say the Scribes that Elias must first come?

[Paraphrase] 11. And upon occasion of what they saw, and heard in the Mount, (see note on Mat. 17. a.) they asked Christ, saying, Is it not resolved by all that are skilled in the prophecies of scripture, that Elias must come, before that great day, that Moses and Elias talked of with thee?

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