Annotations on the New Testament
[ b] V. 12. Prayer ] 〈 in non-Latin alphabet 〉 signifies an oratory, a place where men are wont to pray, and so seems to be used in some places of the Scripture, especially in S. Luke's writings. So Acts 16. 13. 〈 in non-Latin alphabet 〉 , the Syriac read, ubi conspiciebatur, 〈 in non-Latin alphabet 〉 , where a house of prayer was seen, a praying place by a river side, as here on a mountain, such an one there was in Mizpah, 1. Mac. 3. 46. where upon occasion of the victory gotten by Joshua in that place. Jos. 11. 3, 8. they were wont to meet to pray, and to deliberate on any great affair, and there was an Altar built by Joshua, and 〈 in non-Latin alphabet 〉 an house of prayer, or 〈 in non-Latin alphabet 〉 an house consecrate for prayers, which prayers and consecration, being both made unto God, it is very agreeable, that those places so consecrated to him, should be called, as here, 〈 in non-Latin alphabet 〉 , Oratories, or praying houses, of God. Of these 〈 in non-Latin alphabet 〉 we find frequent mention in Josephus, in his own life, the people convened in a 〈 in non-Latin alphabet 〉 , as they call it, a house of prayer, ample and capacious of great multitudes; and speaking of Tiberias, I found the people convened in a 〈 in non-Latin alphabet 〉 , and Epiphan. t. 2. l. 3. c. 80. There were ancient places of prayer both among the Jews, without the city, and among the Samaritans as we find, saith he, in the Acts of the Apostles. Such a place there is in Shechem, which is now called Neapolis, without the city in a plain region. And some such place it may seem to be wherein Jesus coutinued all night, in this verse.
[ c] V. 13. Apostles. ] The title 〈 in non-Latin alphabet 〉 Apostles, which is here by Christ said to be given to the Twelve, is a name of power, and dignity, and authority in the Church, and how it doth signify so will deserve to be explained. That the Government of the Church of God was now settled on the son of man upon earth, that is, upon Christ incarnate, had been foretold, Is. 9. 6. the Government shall be upon his shoulders, and Is. 61. 1. the spirit of the Lord God is upon me, because the Lord hath anointed me to preach good tidings, &c. he hath sent me to bind up, &c. to proclaim the acceptable year of the Lord, &c. (see Lu. 4. 18, 21.) In which place as the Anointing, and the Spirit of the Lord being upon him, so the sending is a settling the Government upon him. And the sending is a solemn word, noting a Diploma, or Commission, sealed to him, (as it were, by God in heaven) by the Spirits descending on him, Mat. 3. 17. and that supplied the place of the solemn unction (the ceremony of advancing to any office, which is therefore paraphrased by the Chaldee by 〈 in non-Latin alphabet 〉 exaltation ) which was now out of fashion under the second Temple, and was to be supplied by God's testimony from Heaven, as to Christ it was, and is accordingly styled God's anointing him with the holy Ghost, Acts 10. 38. and simply God's anointing, Acts 4. 27. Hence it is that Christ is said to be sent by his Father, Joh. 20. 21. to have power on earth to forgive sins, Mat. 9. 6. to have all power in heaven and earth delivered to him, Mat. 28. 18. to be the teacher, and Lord of his Church, or Disciples, Joh. 13. 1. and as the High Priest of our profession, so 〈 in non-Latin alphabet 〉 , the apostle, Heb. 3. 1. in the same sense as the Great Pastor of his sheep, Heb. 13. 20. and the only (as Pastor, so) Bishop of our souls, 1 Pet. 2. 25. from whence saith Origen on Mat. 24. Proprie Episcopus Dominus Jesus est, The Lord Jesus is properly a Bishop. Now what was thus conferred on Christ, was also personally exercised by him, upon earth, whiles he remained here, he preached the Gospel, instituted rites in his Church to continue forever, called disciples, gave them commands, used their ministry, designed some to certain offices, sent out seventy Lu. 10. 1. as Heralds, before his face, gave them power to cure diseases, v. 9. and so committed to them some, though but a temporary office, or mission, which ceased at their return to him, v. 17. On others he resolved to instate a larger and more durable power, to send them as his Father had sent him, to make them his successors on earth, but this he did not at this time. He sent them indeed (the Twelve peculiarly) Mat. 10. 5. and that with no small power; power to cast out unclean spirits, v. 1. and to preach v. 7. and that was the sum of this Mission, v. 8. Preach, cure, cleanse, raise, cast out devils, freely ye have received, freely give, dispense the powers liberally to the advantage of others, which are so freely bestowed on you. Proportionably to this, and that other of the seventy, Lu. 10. it is to be remembered that among the Jews, all sorts of Messengers are called 〈 in non-Latin alphabet 〉 . So Ahijah, 1 Kings 14. 6. is called 〈 in non-Latin alphabet 〉 , that is, 〈 in non-Latin alphabet 〉 an harsh Apostle, or messenger, of ill news, so the twelve spies, Num. 13. were said 〈 in non-Latin alphabet 〉 to be sent to explore the land, (and were as it were a sampler of the Twelve that here Christ sends out on the like account) and in the Old Testament the word is no otherwise used; Among the Talmudists'tis used of them that were by the Rulers of the Synagogues sent out to receive the tenths, and dues that belonged to the Synagogues, such as Philo calls 〈 in non-Latin alphabet 〉 , sent for the monies of the Temple, leg • ad Caium, and by the Emperor Augustus, 〈 in non-Latin alphabet 〉 receivers, (and in like manner the messengers of the Church that carried their liberality, or letters congratulatory from one to another, are by Ignatius called 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , the divine carriers, or Ambassadors ) and so in the Theodosian Codex tit. de Judaeis, Apostoli are those that were sent by the Patriarch at a set time to require the gold, and silver due to them. Of these it is observable that when they were thus employed though not on any very high employments, and but for a short time, they yet were furnished with letters of Proxy, or Attorney, that what they did, might be done in the names and persons of those, from whom they were sent, and from thence the Axiom is known among the Jews, that every man's Apostle is as himself, to which Christ seems to refer, Mat. 10. 14. He that receiveth you, receiveth me, &c. So when Saul was sent by the Jewish Sanhedrim to Damascus, Acts 9. he had the letters of the High Priest with him, v. 2. And hitherto there is nothing discernible in this word Apostle that hath any denotation of dignity or government: that must be fetched from Joh. 20. 21. where Christ sends his disciples as his Father had sent him, sends them solemnly, and with commission, in that notion of sending, wherein the Procurator, or Proconsul, is sent to his Province, or wherein Moses is sent to the Israelites in Egypt, ( send by whom thou wilt send, saith Moses ) or wherein Kings, and Judges, and Savior's are every where in the Old Testament said to be sent, when they are by God advanced to any Government. Thus must Christ mean of himself, that he was sent by his father (see Mat. 10 40. & 15. 24. & Joh. 3. 24. & 5. 38. & 6. 57. & 17. 3.) & consequently thus must it be understood, that they are sent by Christ, and so Joh. 17. 11. As thou hast sent me into the world, I also have sent them (without referring to the ordinary 〈 in non-Latin alphabet 〉 of the Jews the messengers of the Patriarchs ) And so as in the earthly Kingdom, the 〈 in non-Latin alphabet 〉 Rulers, or Procurators (such was Pilate in Judea ) which are next the Regal authority, are said to be 〈 in non-Latin alphabet 〉 sent, 1 Pet. 2. 14. so the Apostles of Christ are sent also in Christ's spiritual Kingdom, sent not before his face, as Ministers, Disciples, the Seventy, Lu. 10. 1. and generally messengers are said to be sent, but sent as his successors and heirs on earth, endued with that power by commission from him which he here executed. And this is the meaning of the word here, which seems not as yet to be bestowed on them by Christ, but being after really instated on them, 'tis here, and c. 17. 5. & 22. 14. occasionally mentioned, and so Mat. 10. 2. by way of 〈 in non-Latin alphabet 〉 or anticipation (as the name Peter is, Mat. 4. 18.) the title that belonged to them at the writing of this. Thus when we read that the Father gave judgment to the Son, Joh. 5. 22. we read also in effect that the Son gives judgment to the Apostles, Mat. 19. 28. Lu. 22. 30. 2 Cor. 10. 6. when the Father gives the Son power to forgive sins upon earth, Mat. 10. 6. the Son gives power to the Apostles to remit sin on earth also, Joh. 20. 23. As the Father gave the keys to the Son, Is. 22. 22. Rev. 3. 7. so the Son gave the keys to the Apostles, Mat. 16. 19. As the Father gave the Son to sit on his Throne, so the Son gave the Apostles to fit with him on Thrones, Mat. 19. 28. Lu. 22. 30. As the Father gave the Son to be the foundation or corner stone of the Church, Mat. 21. 42. so the Son gave the Apostles to be foundations upon a foundation, Eph. 2. 20. the foundation of Apostles, Christ being the chief corner stone: And so as the Father sent the Son, Joh. 5. 24. & 17. 18. so the Son sent the Apostles, Joh. 20. 21: And from the dignity of this office it is, that the very Angel, Rev. 19. 20. (whose name hath no more in it then 〈 in non-Latin alphabet 〉 hath, both signifying messengers, or legates ) professes himself to be but a fellow-servant of John, and his Brethren, that have the testimony of Jesus, that is, of Apostles and Apostolic men. The testification of the resurrection of Christ and the Christian faith, to which the Apostles were sent by Christ being, as 'tis there said, the spirit of Prophecy, the most honorable office that any mortal can be designed to by Christ, and there put in comparison with that joyful news brought them by that Angel, of the Emperors giving up their names unto Christ. See more of this word note on Jo. 20. b. Ro. 16. b. & 2 Cor. 5. c.
[ d] V. 20. Blessed are ye ] That the Beatitudes here repeated are the same which are mentioned Mat. 5. there is little cause of doubting, though whether they were but once delivered only in the Sermon in the Mount, or whether again repeated in some other Sermon to other auditors, it is uncertain. That there is some variety in the words, as also in some other places some light differences between this and the other Gospels, seems to be caused by S. Luke's writing his Gospel by short Notes, which he had received from those which were present, being not an eye-witness or ear-witness himself, (see c. 1. 3. and Note on the title of S. Matthews Gospel.) From whence it follows that these words in S. Luke are to be interpreted according to the importance of those in S. Matthew who sets them down more fully. And accordingly by the poor here, must be understood the poor in spirit there, by the hungry here, those that hunger and thirst after righteousness there, as the words of an Epitome are to be interpreted according to the sense of the entire copy, before it was thus contracted.
[ c] V. 22. Separate ] That the word 〈 in non-Latin alphabet 〉 to separate denotes the first sort of Excommunication among the Jews, there is no doubt, That they called 〈 in non-Latin alphabet 〉 Remotion, or separation to the distance of four paces, for thirty days, and that (though not totally yet) in that degree, from civil, and domestic, and sacred commerce, there being a gate into the Temple, called the Gate of mourners, by which these were to enter, to discriminate them from other men. And that Hebrew word cannot be more literally rendered in Greek, then by 〈 in non-Latin alphabet 〉 . This did lay a reproach on him that was under it, and therefore that which is here added of 〈 in non-Latin alphabet 〉 reproach you, may perhaps be but an appendix, or consequent of that, But then the 〈 in non-Latin alphabet 〉 , to cast out your name as evil seems to refer to an higher degree, that of 〈 in non-Latin alphabet 〉 or anathema. For there is an Hebraism in that phrase, The word 〈 in non-Latin alphabet 〉 name signifies no more then person (so many 〈 in non-Latin alphabet 〉 names Act. 1. 15. is so many men ) 〈 in non-Latin alphabet 〉 your persons, you, and 〈 in non-Latin alphabet 〉 is scandalous, offensive, abominable, as 〈 in non-Latin alphabet 〉 is by the Septuagint sometimes rendered 〈 in non-Latin alphabet 〉 being ashamed, sometimes 〈 in non-Latin alphabet 〉 to abominate, sometimes 〈 in non-Latin alphabet 〉 , to be evil or wicked, Gen. 34. 24. Esdr. 4. 12. and so to cast out your names as evil will signify to cast out as wicked, shameful, abominable persons, a denotation of the 〈 in non-Latin alphabet 〉 , which was the total casting out, and that with reproaches, curses, and execrations added to it, such as in Moses are denounced against the greater malefactors. See more of this matter Note Joh. 9. b.
[ f] V. 30. Ask • ] What the word 〈 in non-Latin alphabet 〉 here signifies, will be worth the enquiry, For if it signify to require or demand, or ask agin, the Prohibition will be somewhat strange, and not so agreeable either to the Context, or to the duty of Liberality here prescribed, that anything but necessity should incline us to pitch on that interpretation. For if the 〈 in non-Latin alphabet 〉 , from him that taketh thy goods be so interpreted, as to understand his forcible, or involuntary depriving thee, it will then be a means to offer up the Christian to the violence of every unjust person, and oblige him never to make use of Christian judicatures, or arbitrations (which appear not to be forbidden the Christian 1 Cor. 6. 4, 7.) to gain his own again, nay not so much as to challenge, or make claim to it, when he finds it in another's hands. Which besides that it is not agreeable to any other precept of the Gospel, is not at all pertinent to the business of Liberality, that ushers in, and of Charity that immediately attends these words. Or if the 〈 in non-Latin alphabet 〉 , he that taketh thy goods be (as no doubt it ought) interpreted of borrowing, or receiving by way of loan, then the not-demanding, or asking them again, makes that loan all one with a gift, and so the same that had before been said, only an addition of a fraud in him that borroweth, and payeth not again. The surer way then of understanding these words aright which are a double rule for our Charity, regulating both our gifts and our loans (both special charities, and distinctly mentioned in the Scripture, Ps. 112. 5. the good man is merciful, and lendeth, and Ps. 37. 26. the righteous is ever merciful and lendeth, and Ecclus. 29. 1. he that is merciful will lend to his neighbor ) will be to observe the force of the 〈 in non-Latin alphabet 〉 among the Greek Translators of the Old Testament, particularly in the book of Nehemiah where it frequently occurs for exacting of usury, and where the Hebrew 〈 in non-Latin alphabet 〉 usuram exigentes is rendered simply by 〈 in non-Latin alphabet 〉 to exact, without any Substantive added to it, and so the Greek noun 〈 in non-Latin alphabet 〉 exacting, signifies there the requiring of use. So 2 Mat. 4. 27. that which is rendered required it most probably signifies the receiving use, the period being best rendered thus, As for the money. &c. he put it not into any good course, but Sostratus took the use of it, for unto him belonged the managing of the monies. According to which notion the Translation here will be very agreeable, and the sense commodious. 〈 in non-Latin alphabet 〉 from him that receiveth (not 〈 in non-Latin alphabet 〉 taketh by force, but as 〈 in non-Latin alphabet 〉 is all one with 〈 in non-Latin alphabet 〉 to take or receive) by way of loan, 〈 in non-Latin alphabet 〉 thy goods, 〈 in non-Latin alphabet 〉 require no usury of him, lend freely to the poor borrower, without taking, or requiring use of him, which being here a precept of charity and mercy from the rich to the poor, may not so be interpreted as to bind the poor to do the same to the rich, or any to any but the poor, as indeed the everyone that asketh, to whom we are commanded to give, is not to be extended to the covetous, craving rich, but to the distressed destitute poor man, and obligeth him that is able, not who is not able to give.
[ g] V. 35. Hoping for nothing again ] The 〈 in non-Latin alphabet 〉 compared with 〈 in non-Latin alphabet 〉 going before ver. 34. may seem to signify proportionably to that, hoping for a return of kindness from him to whom kindness hath been shown, and so as 〈 in non-Latin alphabet 〉 v. 24. signifies no more then 〈 in non-Latin alphabet 〉 , to receive. So by Analogy might 〈 in non-Latin alphabet 〉 be 〈 in non-Latin alphabet 〉 , to hope from. But the truth is there is not in the Bible any such notion of the word 〈 in non-Latin alphabet 〉 , but the word constantly signifies to distrust, or despair; So Esth. 14. 19. Judith 9. 12. Isa. 29. 19 〈 in non-Latin alphabet 〉 forlorn persons, in a desperate condition. So also Ecclus 22. 22. 〈 in non-Latin alphabet 〉 , fear not, and ch. 27. 21. 〈 in non-Latin alphabet 〉 , is without hope, and 2 Mac. 9. 18. 〈 in non-Latin alphabet 〉 , despairing, and in all the Bible in no other sense but that of distrust, or despair. And this will very well agree with the Context also; thus, The heathens give and lend to other men, knowing that they may want themselves, and so designing their present act of charity with reflection on themselves, that they to whom they lend or give may do as much for them at another time, but the Christian is to do his acts of charity without any such purpose or design of receiving any retribution from man, and yet need not distrust, or doubt, or be discouraged in his work. For though he lose that present advantage, yet God who is the great rewarder, 〈 in non-Latin alphabet 〉 , the God of recompense, or retributions, (to which the next words refer, your reward shall be plentiful, and so v. 38. 〈 in non-Latin alphabet 〉 , it shall be given unto you) will not see him a loser by it, he may be as confident (through the blessing of God which is promised to an Alms-giver) that he shall be never the worse for any thing he thus gives or lends, as if he had in his view a present retribution from him to whom he hath given or lent. To this sense perfectly agreeable is that Apostolical saying of Barnabas in his Epistle, p. 251. 〈 in non-Latin alphabet 〉 , doubt not to give, neither murmur when thou givest, give to everyone that asketh thee, where the 〈 in non-Latin alphabet 〉 before giving, and the 〈 in non-Latin alphabet 〉 after, doubting and murmuring, make up the full notion of 〈 in non-Latin alphabet 〉 distrusting or despairing here, and seem to be set by him, as his way of rendering this speech of Christ. In the same sense 〈 in non-Latin alphabet 〉 is used in Teles his Commentary of riches and poverty, where speaking of Covetousness, that it permits not men to use or communicate their wealth, he adds, 〈 in non-Latin alphabet 〉 , some men's illiberality and diffidence hath sealed up their possessions.
[ h] V 38. Running over ] It being acknowledged, that 〈 in non-Latin alphabet 〉 signifies being poured out, 'twill follow that 〈 in non-Latin alphabet 〉 must, by Analogy with other words, signify abundantly poured out. So we may measure it by 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , and many more in the New Testament, and generally the word 〈 in non-Latin alphabet 〉 in Composition is an 〈 in non-Latin alphabet 〉 , to increase and augment the signification, and so must be understood in this place. To pour out being a note of plenty, and this, of being more then poured out, of very great abundance.
V. 40. Perfect ] What is the full meaning and Grammatical construction of 〈 in non-Latin alphabet 〉 — hath been intimated, Note on 2 Cor. 13. c. To it I here add the consentient judgment of Epiphanius. A disciple, saith he, is not above his Master, 〈 in non-Latin alphabet 〉 , but let him be made perfect as his own Master was (of whom the Apostle tells us Heb. 11. 10. that he was to be made perfect by sufferings ) that is, ready for persecution, and evil speaking.
CHAP. VII.
1. NOW when he had ended all his sayings in the audience of the people, he entered into Capernaum.
2. And a certain Centurions servant who was dear unto him, was sick and ready to die.
3. And when he heard of Jesus he [note a] sent unto him [the Elders of] the Jews, beseeching him that he would come and heal his servant.
[Paraphrase] 3. some of the principal men among,
4. And when they came to Jesus, they besought him instantly, saying, that He was worthy for whom he should do this.
5. For he loveth our nation, and] he hath built us a synagogue.
[Paraphrase] 5. For, said they, he is, though a Roman commander, a great lover of the nation and religion of the Jews, and hath expressed that by an act of special piety and favor to us,
6. Then Jesus went with them, and when he was now not far from the house, the Centurion sent friends to him, saying unto him, Lord, trouble not thyself, for I am not worthy that thou shouldest enter under my roof,
7. Wherefore neither thought I myself worthy to come unto thee, [but say in a word, and my servant shall be healed.]
[Paraphrase] 7. but instead of thy trouble of coming, give but thy command by word of mouth, and I make no doubt but that will cure my servant.
8. For [I also am a man set under authority, having under me soldiers, and I say unto one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doth it.]
[Paraphrase] 8. though I am but a subordinate commander, yet my commands are obeyed by all under me, though given by word of mouth, without my own presence to see them executed.
9. When Jesus heard these things he marveled at him, and turned him about, and said unto the people that followed him, I say unto you, [I have not found so great faith, no not in Israel.]
[Paraphrase] 6. This heathen officer hath exercised a greater act of belief, or faith in my power, then any jew yet hath done.
10. And they that were sent returning to the house, found the servant whole, that had been sick.
11. And it came to pass the day after, that he went into a city called Naim, and many of his disciples went with him, and much people.
12. Now when he came nigh to the gate of the city, behold, there was a dead man carried out, the only son of his mother, [and she was a widow, and much people of the city was with her.]
[Paraphrase] 12. and she being a widow, and by this loss of her only son left desolate, all the neighbourhood were come to her, to lament and mourn with her, and to attend the funeral.
13. And when the Lord saw her, he had compassion on her, and said unto her, Weep not.
14. And he came and touched the biere (and they that bare him stood still) and he said, Young man, I say unto thee, Arise.
15. And he that was dead sat up, and [began to speak,] and he delivered him to his mother.
[Paraphrase] 15. spake, and so evidenced himself to be revived,
16. And there came a fear on all, and they glorified God, saying,] That a great prophet is risen up among us, and that God had visited his people.
[Paraphrase] 16. And they were all astonished at this sight of a wonderful work of God, and as it struck them with awe and dread at his presence, so did they acknowledge with thanksgiving to God.
17. And this rumour of him went forth through all Judea, and throughout [all the region round about.]
[Paraphrase] 17. All Galilee, see note on Mat. 4. e.
18. And the disciples of John shown him of all these things.
19. And John calling unto him two of his disciples sent them to Jesus, saying, Art thou [he that should come,] or look we for another?
[Paraphrase] 19. the Messias expected' (see note on Mat. 11. a.)
20. When the men were come unto him, they said, John the Baptist hath sent us unto thee, saying, Art thou he that should come, or look we for another?
21. And in that same hour he cured many of their infirmities, and plagues, and of evil spirits, and unto many that were blind he gave sight.
22. Then Jesus answering said unto them, Go your way and tell John what things ye have seen and heard, how that the blind see, the lame walk, the lepers are cleansed, the deaf hear, to the poor [the Gospel is preached.]
23. And blessed is he whosoever shall not be offended in me.
24. And when the messengers of John were departed, he began to speak unto the people concerning John, What went ye out into the wilderness for to see? a reed shaken with the wind?
25. But what went ye out for to see? A man clothed in soft raiment? Behold, they which are gorgeously appareled, and live delicately, are in kings courts.
26. But what went ye out for to see? a prophet? yea, I say unto you, and much more then a prophet.
27. This is he of whom it is written, Behold I send my messenger before thy face, which shall prepare thy way before thee.
28. For I say unto you, among those that are born of women, there is not a greater prophet then John the Baptist, but [he that is least in the kingdom of God is greater then he.]
[Paraphrase] 28. any disciple of mine, the meanest or least of them, Mat. 11. 11. is designed to a more honorable office then he.
29. And all the people that heard him, and the Publicans, justified God, being baptized with the baptism of John.]
[Paraphrase] 29. And when this John preached, none but the meaner people, and Publicans and the like received God's message by him, or expressed their thankfulness to God (for this mercy, proclaimed by him as a forerunner of Christ, viz. pardon upon repentance) and they came in cheerfully to his baptism, See Mat. 11. 12.
30. But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him.]
[Paraphrase] 30. But the Pharisees and Doctors of the law, the great and the learned men, they would not repent or make themselves capable of that mercy, but rejected him, (and now reject me,) and that profer of mercy tendered to them.
31. And the Lord said, Whereunto then shall I liken the men of this generation? and to what are they like?]
[Paraphrase] 31. Whereupon Christ delivered this parable unto them, thereby to express most lively the Jews of that age.
32. They are like unto children sitting in the market-place, and calling one to another, and saying, We have piped unto you, and ye have not daunced; we have mourned to you, and ye have not wept.
33. For John the Baptist came [neither eating bread, nor drinking wine, and ye say, He hath a devil.]
[Paraphrase] 33. In a strict austere course of abstinence, and your censure of him is, that he is an hypochondriack, frantic fellow.
34. The son of man is come eating and drinking, and ye say,] Behold a glutonous man, and a wine-bibber, a friend of Publicans and sinners.
[Paraphrase] 34. And I on the other side observe no such abstinences, eat meats indifferently, and converse with men indifferently, and ye censure me as sharply, saying,
35. But wisdom is justified of all her children.]
[Paraphrase] 35. See Mat. 11. note h.
36. And one of the Pharisees desired him that he would eat with him. And he went into the Pharisees house, and sat down to meat.
37. And behold, a woman in the city which was [ [note b] a sinner] when she knew that Jesus sat at meat in the Pharisees house, brought an alabaster box of ointment,
[Paraphrase] 37. an heathen or one that had lived in a sinful course,
38. And stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment.]
[Paraphrase] 38. And as he lay along, his feet being behind him that lay next to him, she standing behind him, let fall drops of tears upon his feet, effects of sorrow and love, and stooping down wiped his feet (after that new kind of washing them) with no other towell, then that of her own hair, then fell down, and kissed his feet, and poured the ointment upon them, (a festival ceremony, and an expression in her of great kindness.)
39. Now when the Pharisee which had bidden him saw it, he spake within himself, saying. This man, if he were a prophet, would have known who and what manner of woman this is that toucheth him, for she is a sinner.
40. And Jesus answering said unto him, Simon I have somewhat to say unto thee.] And he saith, Master, say on.
[Paraphrase] 40. And Jesus knowing the thoughts of his heart, resolved to take notice of them, and addressing his speech either to the Pharisee whose name perhaps was Simon (see note b) or else to Simon Peter, said, I will answer that objection of the Pharisee by a parable which will render the reason of this woman's extraordinary expression of love, and an account why I should be far from rejecting of her.
41. There was a certain creditor, which had two debtors, [the one ought him five hundred pence, the other fifty.]
[Paraphrase] 41. the one of a very great, the other of a much less, (but the tithe of the former) sum.
42. And when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him most?
43. Simon answered and said, I suppose that he to whom he forgave most. And he said unto him, Thou hast rightly judged.
44. And he turned unto the woman, and said unto Simon, Seest thou this woman? I entered into thy house, [thou gavest me no `water for my feet,] but she hath washed my feet with tears, and wiped them with the hairs of her head.
[Paraphrase] 44. thou bestowedst no festival expression of the ordinariest sort upon me,
45. Thou gavest me no kiss,] but this woman since the time I came in, hath not ceased to kiss my feet.
[Paraphrase] 45. Thou didst not entertain me at my first entering into thy house with a kiss, which is the ordinary salutation and expression of kindness,
46. My head with oil thou didst not [anoint,] but this woman hath anointed my feet with ointment.
[Paraphrase] 46. See note on Mat. 26. c.
47. Wherefore I say unto thee, [Her sins which are many are forgiven, [note d] for she loved much,] but to whom little is forgiven, the same loveth little.
[Paraphrase] 47. The greatness of the mercy shewn to her hath proportionably a far greater expression of gratitude from her,
48. And he said unto her, Thy sins are forgiven.
49. And they that sat at meat with him began to say within themselves, Who is this that forgiveth sins also?
50. And he said to the woman, [Thy faith hath saved thee, go in peace.]
[Paraphrase] 50. This great expression and these affectionate extraordinary acts of thy faith are rewarded with a free pardon of all thy sins past, Go and live as thou oughtest to do for the rest of thy life, and God's favor, and all happiness go along with thee.
Annotations on Chap. VII.
[ a] V. 3. Sent unto him ] A seeming difference there is in the setting down this relation of the Centurion here from what we find Mat. 8. 5. There the Centurion is said to come unto him, beseeching him, and saying, v. 6. and answering v. 8. Here he sent unto him the Elders of the Jews, and they besought him, and when Jesus was not far from-his house, v. 6. he sent friends to him, saying, and part of his speech is irreconcilable with his having come unto him himself, wherefore neither thought I myself worthy to come unto thee v. 7. rendering a reason, why he had not come in person to him. This seeming difficulty may be answered by proportion with that known saying of Aristotle, 〈 in non-Latin alphabet 〉 , those things that are possible by our friends, are possible to us, which supposes that those things which we do by others, we are ourselves thought to do, and so what the Centurion did and spake here by the Elders of the Jews, sent on purpose by him, v. 3. and 〈 in non-Latin alphabet 〉 , by his friends, sent again by him, v. 6. he may be truly said by Saint Matthew to have done, and spoken himself, Especially when (the matter of the story being directly all one in both relations) the Jews have a saying, that removes all difficulty, Apostolus cujusque est ut quisque, every man's proxy, or solemn messenger, is as himself, in which notion Christ spake when he said, He that receiveth me, receiveth him that sent me, Mat. 10. 40. and consequently what is done by a proxy, is done by himself. Thus is Christ said to have preached peace to the Ephesians, Eph. 2. 17. which personally he did not, but by the Apostles; and repentance to the old world, 1. Pet. 3. 19. which he did by Noah; so James and John are said to come unto Christ, and petition him, Mar. 10. 35. which Mat. 20. 20. their Mother is said to do for them. Which notwithstanding Saint Luke willing to add one evidence more of the Centurions humility, from the reason of his not going personally to Christ, chooses rather to set it down exactly, as it was in each circumstance, then only in brief, yet without all diminution of the matter, as Saint Matthew had done.
[ b] V. 37. A sinner ] 〈 in non-Latin alphabet 〉 which was a sinner here applied to the woman, may be taken in the notion wherein we find 〈 in non-Latin alphabet 〉 , Gal. 2. 15. sinners of the Gentiles and to signify no more then a Gentile woman. Thus the word seemed to signify c. 6. 32. and 34. where it is said that sinners love those that love them, that is, aliens from the law of God or Christ (Amicos diligere omnium est, saith Tertullian, 'tis common to all men to love friends) for which S. Matthew sets Publicans c. 5. 46, who we know are oft joined with sinners, and for their conversation with the Heathen (from the necessity of their office) are looked upon as a kind of Heathens, whether they were such or no, and were most of them Gentiles, as 'tis probable, their office being an employment under the Romans, to bring in taxes to them. But 'tis also true that Publicans and harlots are put together, Mat. 21. 31. and that seems to refer to the baseness and unworthiness of those two infamous callings, and then 〈 in non-Latin alphabet 〉 sinner, as it is of affinity of signification with these may perhaps signify one that had been a whore, and that is very reconcilable with the former conjecture, that vice or trade of prostitute whores being among the Gentiles so ordinary; And so this woman, if she were a whore, was either a Gentile also, or because guilty of that gentile sin, called by this common name of Gentiles, 〈 in non-Latin alphabet 〉 a sinner. That this woman, whosoever she was, was not Mary Magdalene, is probable first by the noargument on that side, but only the mention of the name of Mary in S. John, c. 12. 3. which presently shall appear to be Marthas and Lazarus 's Sister, and that another story. Secondly by the words in the chapter here following, c. 8. 2. where when it is said that Mary Magdalene was with Christ, she is described by another character, taken from that remarkable mercy wrought on her by Christ, that she had seven devils cast out of her, the very mark which is again given her, Mar. 16. 9. when 'tis said that Christ first appeared to her, and no other mention is made of her in any of the Gospels but only of her watching where Christ was laid after his crucifixion, and her going to the Sepulcher, &c, Christ's first appearing to her, and her witnessing his resurrection. Besides Mary Magdalene, 'tis evident there was another Mary, the sister of Martha and Lazarus, Joh. 12. and she brought a pound of spikenard, and anointed the feet of Jesus, and wiped his feet with her hair, as is evident by comparing that passage, Joh. 12. 3. with Joh. 11. 2. where 'tis set down of her punctually by way of anticipation, It was Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick. And this Mary was not she in this chapter of S. Luke neither. For that sister of Lazarus so beloved of Christ will be much injured in her story, if she be made an 〈 in non-Latin alphabet 〉 , whether a whore or Gentile. The story of Mary in S. John is indeed all one with that in Mat. 26. 6. and Mar. 14. 3. in the house of Simon the leper. As appears, 1. By the mention of Bethany, where it was, in all three Gospels, and that the town of that Mary and Lazarus, who are therefore both of them said to be at the feast, Mary as a wayter, Lazarus lying at meat with them, Joh. 12. 2. And so 2 lie . By the mention of those two speeches of Christ on that occasion, first, that what was done by her was for his embalming, and 2 lie . that where ever the Gospel was preached, this fact of that woman should be preached also, the former mentioned in all three, (and so likewise Judas's murmuring ) the latter in two of the Gospels. But none of all these circumstances belong here to this story in S. Luke. But on the contrary it was in one of the Pharisees houses, not in Simon the lepers, nor at all, that we have any reason to guess, in Bethany. And the Pharisee objected against Christ for this, not Judas, or one of the Disciples, and the objection was not at the unnecessary expense, as there, but that Christ would let a sinner be so kind to him, if he knew it, or if he did not, that he was no Prophet. And then the discourse between Christ and Simon, occasioned by this fact of the sinner woman in Luke (about the creditor and his debtors, and the application of it to the excess of this woman's love above his, caused by the mercy of having many sins forgiven, which she had received) is far distant from that in the other Gospels of anointing him for his burial, by way of embalming, as it were, which also contains another circumstance in it, that that of Mary's was immediately before his death, Judas going out immediately upon it to betray him, Mar. 14. 10. Mat. 16. 14. and so likewise in S. John his death follows soon after, but this passage in S. Luke hath nothing to do with his death, and is set down on another occasion here by S. Luke (whensoever it was acted, as Luke indeed observes not the order of story in all his relations) viz. to show that which Christ was upon in the former passage, that those which had not lived the best lives formerly, were more ready to receive the mercies offered by Christ then the Pharisees, &c. that had a better opinion of themselves. All the affinity between these stories is that of the Alabaster or cruise of ointment poured upon him, but when that is known to be the ordinary name of a vessel, that was used to that purpose (see Note on Mat. 26. b.) and that it was very ordinary at Feasts to use ointment to pour on them, and perfume them (see Note on Mat. 26. c) this will be but a poor evidence to prove these stories to be all one, because many several feasts there might be, and were, and this civility used in all or many of these. And although in one particular wherein the Story in John differs from the same in Matthew and Mark, this in Luke agrees with that in John (which may persuade some that 'tis the same story at least, which Luke and John set down) as that John mentions not the pouring out the ointment on the head (as Matthew and Mark do) but only on the feet, which they do not (in both which Luke agrees with him) yet will not this be of any force against the former arguments, especially when 'tis remembered (what is peculiarly observed of S. Johns Gospel, written after and as a supplement of the others) that John finding the mention of the anointing Christ's head by Mary in the two Gospels, did not need mention it again, but thought it necessary to add all the rest, which they had not mentioned, of anointing his feet, and wiping them with the hairs of her head, which as it is certain that it was done by Mary, because S. John affirms it, so might it also at another time be done by another woman, and no wonder at all be in it, nor matter of objection against what we have said of these being diverse stories. Nay one observable difference there is in this very thing▪ wherein these two Evangelists thus seem to agree. For S. John saith clearly that Mary anointed his feet with the spikenard, Joh. 12. 3. mentioning no tears, nor anything but the ointment, the odour of which so filled the house: but this sinner woman in Luke, though she brought into the house with her her vessel of ointment, yet in another kind of address (and that which more became her that remembered her former heathen, or sinful course,) she first stood by his feet behind him weeping, and began to bedew his feet with tears, then wiped off the tears with the hairs of her head, and yet farther kissed his feet (all which we find not in S. John ) and then anointed his feet with the ointment, which is the only circumstance wherein they agree, and so it cannot be thought argumentative against so much to the contrary. And if it be farther granted that this Pharisees name was Simon also, but yet was another person from Simon the leper (as 'tis sure enough Simon was a very ordinary name at that time) I cannot foresee any the least probability against the truth of what hath been here observed.
[ c] V. 44. Water for my feet ] That it was the fashion of those countries in their entertainments to wash their guests feet before meals, is frequently mentioned in the Old Testament. And the same was of Custom also among the Grecians in their more splendid extraordinary feasts, as we find in Athenaeus, l. 14. 〈 in non-Latin alphabet 〉 &c. when they come together to dinner, 〈 in non-Latin alphabet 〉 , they bring out to the guests baths for their feet of wine and spices.
[ d] V. 47. For ] That 〈 in non-Latin alphabet 〉 signifies therefore and not for in this place is apparent not only by the clear importance of the Parable precedent, where he that had the greater debt forgiven is supposed to have greater love and kindness to the Creditor, and not therefore forgiven, because he had that love and kindness, but also by the signification of the Hebrew 〈 in non-Latin alphabet 〉 which is promiscuously taken for 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , for, or therefore, and so (by an observation before mentioned, Note on Mar. 14. f) according to the practice of these writers, one of these Greek words may be taken for the other, 〈 in non-Latin alphabet 〉 for used when the sense bears 〈 in non-Latin alphabet 〉 therefore. And so Mar. 9. 28. the same 〈 in non-Latin alphabet 〉 clearly signifies 〈 in non-Latin alphabet 〉 for what cause or why? Interrogatively. And so, I conceive, on the other side, Ro. 5. 12. 〈 in non-Latin alphabet 〉 is set when the sense carries it 〈 in non-Latin alphabet 〉 , not therefore, but for, that verse being the proof of the former, not proved by it; and so Heb. 11. 23. 〈 in non-Latin alphabet 〉 therefore is used for 〈 in non-Latin alphabet 〉 for, or because; Moses was hidden by his Parents, 〈 in non-Latin alphabet 〉 because he was a comely child; so Jam. 4. 3. 〈 in non-Latin alphabet 〉 because ye ask amiss; so the Hebrew 〈 in non-Latin alphabet 〉 also signifies both quia and ideo, and Ecclus. 31. 15. is rendered 〈 in non-Latin alphabet 〉 wherefore, when it should be 〈 in non-Latin alphabet 〉 for, and 1 Pet. 1. 24. 〈 in non-Latin alphabet 〉 wherefore is put for 〈 in non-Latin alphabet 〉 for. But as a more direct example of 〈 in non-Latin alphabet 〉 wherefore, I suppose one place in S. John to be worth observing▪ Joh. 14. 17. where Christ having upon condition of their loving and obeying him, promised the Comforter or Paraclete to the disciples, v. 15. 16. that he might abide with them forever, he saith of him, that worldly men cannot receive him, because they neither see nor know him, but, saith he, ye know him, 〈 in non-Latin alphabet 〉 , which in all reason is to be so rendered, that it may be the effect or consequent, not as the cause or antecedent of the former, as the coming and abiding of the Paraclete was before mentioned as the consequent and reward of their loving and obeying, and not as the cause of that. And then the 〈 in non-Latin alphabet 〉 must bear the same sense exactly, which here we affix to it, therefore, or for this cause (as if it were 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 ,) he remaineth with you, and shall be in, or among, you.
CHAP. VIII.
1. AND it came to pass afterward, that he went throughout every city and village preaching and showing the glad tidings of [the kingdom of God] and the twelve were with him.
[Paraphrase] 1. the doctrine of Christianity, and the reformation which God now expected and required to be wrought among this people, or else he would send judgments on them.
2. And certain women which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom [went seven devils,]
[Paraphrase] 2. seven devils had been cast out,
3. And Joanna the wife of Chuza, Herod's steward, and Susanna, and many others, which [ [note a] ministered unto him of their substance.]
[Paraphrase] 3. had supplied him with necessaries out of their own possessions.
4. And when much people were gathered together, and were come to him out of every city, he spake by a parable.
5. A sower went out to sow his seed, and as he sowed some fell by the way side, and it was trodden down, and the fowls of the air devoured it.
6. And some fell upon a rock, and as soon as it was sprung up; it withered away, because it lacked moisture.
7. And some fell among thorns, and the thorns sprang up with it, and choked it.
8. And some fell on good ground, and sprang up, and bare fruit an hundred fold. And when he said these things, he cried, He that hath ears to hear, let him hear.
9. And his disciples asked him, saying, [What might this parable be?]
[Paraphrase] 9. What is the meaning of this parable?
10. And he said, Unto you it is given to know the mysteries of [the kingdom of God, but to others in parables, that seeing they might not see, and hearing they might not understand.]
[Paraphrase] 10. Christian doctrine, but to others I spake in parables, that that prophecy of Isaiah might be fulfilled on them, which said, Hearing ye shall hear and not understand, and seeing ye shall see and not perceive, God denying them those more clear means, and allowing them none but parables, as a punishment of their former obduration against his means. See Mat. 13. 14.
11. Now the parable is this, The seed is the word of God.
12. Those by the way side are they that hear: then cometh the devil and taketh away the word out of their hearts, lest they should believe and be saved.]
[Paraphrase] 12. They that receive the word, parallel to the seed sown by the path or way, are those hearers which receive it so little way into their hearts, that the devil comes presently and picks it up, as birds do corn, and so they are never the better for it.
13. They on the rock are they which when they hear, receive the word with joy, and these have no root, which for a while believe, and in time of temptation fall away.
14. And that which fell among thorns are they which when they have heard, go forth, and [are choked with cares, and riches, and pleasures of this life, and bring no [note b] fruit to perfection.]
[Paraphrase] 14. are choked by the deceitfulness of riches, and pleasures, and the cares of this world, and do not persevere till time of bringing forth ripe fruit, that is, till harvest, fall off after some few Christian performances.
15. But that on the good ground are they which in an honest and good heart, having heard the word keep it, and [bring forth fruit with patience.]
[Paraphrase] 15. continue in all Christian practice, and never fall off again.
16. No man when he hath lighted a candle, covereth it with a vessel, or putteth it under a bed, but setteth it on a candlestick, that they which enter in may see the light.
17. For nothing is secret that shall not be made manifest, neither anything hid, that shall not be known and come abroad.]
[Paraphrase] 17. For 'tis not God's will that any talent should be laid up useless and unprofitable. Mat. 10. 26. Mar. 4. 22.
18. Take heed therefore, how ye hear: for whosoever hath, to him shall be given, and whosoever hath not, from him shall be taken even that which he seemeth to have.]
[Paraphrase] 18. See therefore that you receive profit by what you hear: For to him that emploies his present stock, shall more be given, But from him which doth not so, even that which hath formerly been given him, shall be taken away again. Mat. 13. 12.
19. Then came to him his mother and his [brethren,] and could not come at him for the press.
[Paraphrase] 19. Kindred near unto him, Mat. 12. 46.
20. And it was told him by certain which said, Thy mother and thy brethren stand without desiring to [see thee.]
[Paraphrase] 20. Speak with thee.
21. And he answered and said unto them, My mother and my brethren are these which hear the word of God and do it.
22. Now it came to pass on a certain day, that he went into a ship with his disciples, and he said unto them, Let us go over unto the other side of the lake, and they launched forth.
23. But as they sailed he fell asleep, and there came down a storm of wind on the [note c] lake, and [they were filled with water ] and were in jeopardy.
[Paraphrase] 23. their boat was filled with water,
24. And they came to him and awoke him, saying, Master, Master, we perish. Then he arose and [rebuked the wind and the raging of the water, and] they ceased, and there was a calm.
[Paraphrase] 24. commanded the wind to cease, and the waves of the sea not to move so turbulently, and accordingly
25. And he said unto them, Where is your faith? And they being afraid wondered, saying one to another, What manner of man is this? for he commandeth even the winds and water, and they obey him.
26. And they arrived at the country of the Gadarenes, which is over against Galilee.
27. And when he went forth to land, there met him out of the city a certain man, which had devils long time, and ware no clothes, neither abode in any house but in the tombs.
28. When he saw Jesus, he cried out and fell down before him, and with a loud voice said, What have I to do with thee, Jesus thou son of God most high? I beseech thee [torment me not.]
[Paraphrase] 28. let me alone to continue where I am, and do not before my time cast me into the place of torments, the pit of hell, v. 31. See Mar. 5. note b.
29. (For he had commanded the unclean spirit to come out of the man; for oftentimes [it had caught him, and] he was kept bound with chains and with fetters, and he brake the bands, and he was driven of the devil into the wilderness.)
[Paraphrase] 29. the devil possessed him and put him into a kind of raving fit, which made him very unruly, and thereupon
30. And Jesus asked him, saying, What is thy name? And he said, Legion, because many devils were entered into him.
31. And they besought him that he would not [command them to go out into the [note d] deep.]
[Paraphrase] 31. cast them into the pit of hell.
32. And there was there a herd of many swine feeding on the mountains, and they besought him that he would suffer them to enter into them: [and he suffered them.]
[Paraphrase] 32. and to show the people the destructive power of this Legion of devils, if not restrained by his omnipotent goodness, and so to let them see the great benefits that were now come to them, if they would receive and believe in Christ, he did permit (or not restrain) them to do what they so much desired, to enter into the swine. See Mar. 5. 13.
33. Then went the devils out of the man, and entered into the swine, and the herd ran violently down a steep place into the lake, and were choked.
34. When they that fed them saw what was done, they fled, and went and told it in the city and in the [country.]
[Paraphrase] 34. villages in the country.
35. Then they went out to see what was done, and came to Jesus, and found the man out of whom the devils were departed sitting at the feet of Jesus, clothed, and in his right mind: and they were afraid.
36. They also which saw it told them by what means he that was possessed of the devils was healed.
37. Then the whole multitude of the country of the Gadarenes round about besought him to depart from them; for they were taken with great fear; and he he went up into the ship, and returned back again.
38. Now the man, out of whom the devils were departed, besought him that he might [be with him,] but Jesus sent him away, saying,
[Paraphrase] 38. be one of his constant attendants, or disciples,
39. Return to thine own house, and show how great things God hath done for thee. And he went his way, and published throughout the whole city how great things Jesus had done unto him.
40. And it came to pass that when Jesus was returned, [the people gladly received him,] for they were all waiting for him.
[Paraphrase] 40. the people of the place were very much joyed at his coming,
42. And behold there came a man named Jairus, and he was [a ruler of the synagogue,] and he fell down at Jesus feet, and besought him that he would come into his house:
42. For he had one only daughter about twelve years of age, and [she lay a dying.] But as he went, the people thronged him.
[Paraphrase] 42. she was by him left ready to die, but by this time that he came to Christ, actually dead, Mat 9. 18. (though that was not certainly known by him, till v. 49.)
43. And a woman having an issue of blood twelve years, which had spent all her living upon Physicians, neither could be healed of any,
44. Came behind him, and touched the border of his garment, and immediately her issue of blood stanched.
45. And Jesus said, Who touched me? When all denied, Peter and they that were with him said, Master, the multitude throng thee and press thee, and sayest thou, Who touched me?
46. And Jesus said, Some body hath touched me: for I [perceive that virtue is gone out of me.]
[Paraphrase] 46. know some cure hath been wrought by the touching of me.
47. And when the woman saw that she was not hid, she came trembling, and falling down before him, she declared unto him before all the people, for what cause she had touched him, and how she was healed immediately.
48. And he said unto her, Daughter be of good comfort, thy faith hath made thee whole, go in peace.
49. While he yet spake, there cometh one [from the ruler of the synagogues house, saying to him, Thy daughter is dead, trouble not the Master.]
[Paraphrase] 49. from the house of Jairus (ver. 41.) which brought him word that his daughter was dead, and therefore he should not put Christ to the trouble to come down to work a cure, when she was already dead.
50. But when Jesus heard it, he answered him, saying, Fear not, believe only, and she shall be made whole.
51. And when he came into the house, he suffered no man to go in, save Peter and James and John, and the father and the mother of the maiden.
52. And all wept and bewailed her: but he said,] Weep not, she is not dead, but sleepeth.
[Paraphrase] 51, 52. And coming into the house where there was already a great company of neighbors gathered together, weeping and bewailing the deceased, he suffered none of those that came with him to go in, save Peter &c. And seeing the company within lamenting her death, he comforted them, saying,
53. And they laughed him to scorn, knowing that she was dead.
54. And he put [them all] out, and took her by the hand, and called, saying, Maid, arise.
[Paraphrase] 54. all those that were there lamenting,
55. And her spirit came again, and she arose straightway, and [he commanded to give her meat.]
[Paraphrase] 55. that they might perceive that she was really revived and not only in appearance, and withal to refresh her, he commanded them that were in the house to set some food before her.
56. And her parents were astonished, but he charged them that they should tell no man what was done.
Annotations on Chap. VIII.
[ a] V. 3. Ministred ] The true notion of the word 〈 in non-Latin alphabet 〉 so often used in the Scripture will be worth considering a while, for the right understanding of all places where 'tis used. And 1. it is sufficiently known to belong unto and to be frequently taken in general for any kind of service, or ministry. Such was that of disciples, who waited, attended on the Prophets, did their servile offices (see Mat. 3. h.) and accordingly 〈 in non-Latin alphabet 〉 is taken for such a disciple, Joh. 12. 26. compared with Luk. 6. 40. Mat. 10. 25. But omitting this ordinary notion, the best rise will be by considering the word 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , as it refers to that one particular office of servants, that of waiting at feasts. Thus Lucian in his Cronosol. among the leges Convivales mentions this, 〈 in non-Latin alphabet 〉 , Let the waiters do nothing out of favor, or partiality, to any: where 〈 in non-Latin alphabet 〉 are those that in feasts distribute the 〈 in non-Latin alphabet 〉 , or portions, to each guest, as it follows there, 〈 in non-Latin alphabet 〉 , not to one a larger or better, to another a meaner or lesser piece, but equality in all. For this we find among those rites or customs of feasts, that the 〈 in non-Latin alphabet 〉 distributed the portions, first to the master of the feast, and then to the guests, each of them in order, either according to the direction of the 〈 in non-Latin alphabet 〉 , or the orderer of the feast, or as they pleased themselves, when he did not direct, only according to that rule of equality, that they should not 〈 in non-Latin alphabet 〉 , give one a great, another a very little portion. This we find in Lucian, both in his Cronosol. and Epist. Saturn. and speaking of unjust officers, he saith, 〈 in non-Latin alphabet 〉 , in the division of a swine the servant gives his master half of it with the head, and to the rest a few bones. Agreeable to this custom of the 〈 in non-Latin alphabet 〉 giving to every man his portion, is that of our Savior, Luk. 12. 37. speaking of a master that entertains his servants, 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , he shall gird himself like a servant, and make them lie down, and passing from one to another shall distribute to every man his portion; a parallel to which we have in Lucian, 〈 in non-Latin alphabet 〉 , when a rich man entertains his servants, and ministers to them, he and his friends with him. This, as was even now intimated, belonged primarily to the 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , the governor, or orderer of the feast, and thus we read of Christ, when he entertained the multitudes, he acted the part of the 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , when he had given thanks he gave to his disciples, as the oeconomus to the waiters, and they to the multitudes, to every man single his portion. So that still the office of the 〈 in non-Latin alphabet 〉 is to distribute the 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , though the oeconomus break, or divide them. So that that saying of Christ, Mat. 20. 28. and, in the same words almost, Mar. 10 45. may justly be understood of this custom, and this use of the word, 〈 in non-Latin alphabet 〉 , The son of man came not that others might minister to him, or distribute favors, or show kindnesses to him, but he to distribute to them, and, as it follows, 〈 in non-Latin alphabet 〉 to distribute that great gift among his disciples and all mankind, his life for the redemption of the world. Neither is this interpretation resisted or made less probable by that which went before, 〈 in non-Latin alphabet 〉 , &c. but it shall not be so among you, but he that will become great among you, let him be your minister, and he that will be first, let him be your servant; as if the words belonged only to the humility required by Christ of Christian Governors: for there be two things there spoken of by Christ, concerning the Heathen Rulers, (to which the Christian are opposed) one that they do 〈 in non-Latin alphabet 〉 , use their servants, as Lord's, and owners of them, as of a possession (as servants were reckoned by them among their 〈 in non-Latin alphabet 〉 , their wealth, or riches ) and so reap fruit and profit by their labors, Which Xenophon calls 〈 in non-Latin alphabet 〉 , to be profited by them; the 2d that they do 〈 in non-Latin alphabet 〉 , exercise despotical power over them, To which two Christ here opposes these two other duties of a Christian governor in his Church; 1. that he shall be beneficial or profitable to those that are under him; 2ly. that he shall be humble toward them; and the first of these is here meant by 〈 in non-Latin alphabet 〉 , being a minister, as the 2d by 〈 in non-Latin alphabet 〉 , being a servant, and therefore Christ returns and speaks farther to that, The son of man came not 〈 in non-Latin alphabet 〉 to be ministered unto, but 〈 in non-Latin alphabet 〉 to minister, and what that is he farther expresses, 〈 in non-Latin alphabet 〉 , and to give his life, &c. From this festival custom set down in all the parts, Joh. 2. 9. (where there is beside the 〈 in non-Latin alphabet 〉 or master of the feast, 〈 in non-Latin alphabet 〉 the divider of the meats and wine, and again the 〈 in non-Latin alphabet 〉 ver. 5. which distribute and carry it, being divided, to each guest) we may clearly fetch the office of the first Deacons in the Church, who were to distribute to the poor, as everyone had need, under the Apostles, as the oeconomi, or chief dispensers, and to take off that toil from them, and so in like manner at the administration of the Eucharist to be ministerial to the 〈 in non-Latin alphabet 〉 the Bishop, or Praefect, and distribute that wine and bread which he had consecrated. See Justin Martyr Apol. 2. But to the former of these, that of distributing to the poor, the word 〈 in non-Latin alphabet 〉 , ministering, in Scripture peculiarly belongs, and so still makes good that notion which we now take it in. So Act. 11. 29. 〈 in non-Latin alphabet 〉 , to send some relief to be distributed to them that want, and Act. 12. 25. and 2 Cor. 8. 4. 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , the liberality of distribution to the saints. So 1 Pet. 4. 10. where speaking of hospitality, he bids them 〈 in non-Latin alphabet 〉 dispense, or distribute, that is, give, and again v. 12. 〈 in non-Latin alphabet 〉 if any man exercise liberality to the poor; So the 〈 in non-Latin alphabet 〉 Act. 6. the daily distribution to the poor widows, or, as the 16. Canon of the Council in Trullo interprets the place, 〈 in non-Latin alphabet 〉 , the dispensing of necessaries at their tables, and therefore Zonaras on that Canon explains it by 〈 in non-Latin alphabet 〉 , dispensers of meat, (meaning, I suppose, under the chief oeconomus or steward ) rather the distributers of it. Thus in Julian, speaking of the Galilaeans, as he styles the Christians, you shall find, saith he, 〈 in non-Latin alphabet 〉 , their feasts of love and entertainments, and distribution at tables, by which, saith he, they allured many to their religion. So in Procopius 's scholia on 1 Sam. 9. there is mention 〈 in non-Latin alphabet 〉 , which sure is ill rendered Apostolorum ministrantium of the Apostles that ministered, and should be rendered in the passive sense, administratione or liberalitate aliorum utentium, they that were ministered to, for so he adds out of S. Paul, 〈 in non-Latin alphabet 〉 you sent twice to my wants. I shall need to add no more to this, but only that what some did 〈 in non-Latin alphabet 〉 , distribute or dispense only as instruments or officers or ministers of others liberality, that also some did out of their own estates, and so here these women did 〈 in non-Latin alphabet 〉 out of their own goods. So, I suppose, One siphorus, 2 Tim. 1. 18. So Phoebe, Rom. 16. 1. 〈 in non-Latin alphabet 〉 , the minister of the Church in Cenchrea, who is therefore called 〈 in non-Latin alphabet 〉 (or 〈 in non-Latin alphabet 〉 , that is, 〈 in non-Latin alphabet 〉 , saith Hesychius ) an entertainer, and succourer of many, and of Paul himself. It is a military word, of soldiers relieving and defending and rescuing one another, which is 〈 in non-Latin alphabet 〉 , and a work of mercy. And he that exerciseth it, is called indifferently 〈 in non-Latin alphabet 〉 , (see Rom. 16. 2.) So in Demosthenes, 〈 in non-Latin alphabet 〉 , who helped Aphobus to defraud me. And in Strabo, 〈 in non-Latin alphabet 〉 , he maintained, defended a false opinion, and many the like. And this Phoebe thus called, and such as she, were the 〈 in non-Latin alphabet 〉 , sisters or Christian women, that accompanied the Apostles in their travails, and provided for them, that they might preach, and not be put to earn their livings with their hands, 1 Cor. 9. 5. Of the word 〈 in non-Latin alphabet 〉 , see Note on Phil. 1. c.
[ b] V. 14. Bring no fruit to perfection ] The word 〈 in non-Latin alphabet 〉 here is best explained by Hesychius 〈 in non-Latin alphabet 〉 , to bring forth fruits in the season, or perfect fruits. Phavorinus 〈 in non-Latin alphabet 〉 , to bring forth perfectly. Josephus uses it of women that go their full time, that do not miscarry or bring forth abortives; and so it here belongs to that corn that prospers, and thrives, and comes on well, and continues till harvest, and miscarries not by any defect in the soil, or other ill accident.
[ c] V. 23. The lake ] That which is here truly called 〈 in non-Latin alphabet 〉 (for so it was, the lake (and not the sea ) of Genesareth, c. 5. 1.) is called 〈 in non-Latin alphabet 〉 , the sea, Mat. 8. 24. and 〈 in non-Latin alphabet 〉 , the sea of Galilee, Mat. 4. 18. and Joh. 6. 1. 〈 in non-Latin alphabet 〉 , and c. 21. 1 〈 in non-Latin alphabet 〉 , the sea of Tiberias. And all this not because it was a sea, but because of the ambiguity of the Hebrew 〈 in non-Latin alphabet 〉 , which as it signifies the sea, so also any lake or confluence of waters, and is used for that great vessel in the Temple, 1 Kin. 7. 23. which being of such a largeness (30 cubits round, and 5 cubits high, and containing 2000 baths) was a kind of lake, and is there so called, a molten lake, the Hebrew 〈 in non-Latin alphabet 〉 being there used, and by us rendered sea, but would be more properly lake. And so likewise the word 〈 in non-Latin alphabet 〉 in the other Gospels would be better, according to the sense, rendered lake also, the lake of Galilee, and Tiberias. See Lyra on Gen. 1. 10.
[ d] V. 31. The deep ] That 〈 in non-Latin alphabet 〉 should here signify the pit of hell, the place created for the devil and his angels, wheresoever it is situate, may be guessed by the nature of the word, which signifies bottomless, and from the use of it in some other places of the New Testament, as Revel. 9. 1, 2. and 11. 7. and 17. 8. and 20. 1, 3. where there is mention of chains, as there is of tartarum, 2 Pet. 2. 4. And so also the context here inclines it, for the first request of the devil to Christ was, v. 28. I beseech thee torment me not, and in the other Gospel, Mat. 8. 29. Art thou come to torment me before my time? expressing the devils fear that by this coming of Christ he should presently be cast into his chains of hell (see Note on Mar. 5. b) and confined to those torments, which he thought belonged not to him till the day of judgment, and the next was in plain words, not to send him into hell, or the pit.
CHAP. IX.
1. THen he called his twelve disciples together, [and gave them power and authority over all devils,] and to cure diseases.
[Paraphrase] 1. and to qualify them for their office, he gave them power to cast out devils out of those that were possessed with them.
2. And he sent them to preach the Kingdom of God, and to heal the sick.
3. And he said unto them, [Take nothing for your journey, neither staves] nor scrip, neither bread, neither money, neither have two coats a piece.
[Paraphrase] 3. Make no provision for your journey, nor take with you so much as a staff to guard you by the way, see Mat. 10. e.
4. And whatsoever house ye enter into, [there abide] and thence depart.
[Paraphrase] 4. as long as you remain in that city. Mat. 10. 11.
5. And whosoever will not receive you, when ye go out from that city, shake off the very dust from your feet [for a testimony against them.]
[Paraphrase] 5. by that means to testify to them and others, that ye have been with them, and have not been received, but unworthily rejected by them, and accordingly to express to them, what is likely to befall them. Mat. 10. 14.
6. And they departed and went through the towns preaching the Gospel, and healing everywhere.
7. Now Herod the Tetrarch heard of all that was done by [him, and he was perplexed, because that it was said of some, that John was risen from the dead.]
[Paraphrase] 7. Christ, and he did not know what to think, because some said, that it was John the Baptist risen from the dead, who having been killed by him, he feared he would now work some eminent revenge on him for it,
8. And of some, that Elias had [note a] appeared,] and of others, that one of the old Prophets was risen again.
[Paraphrase] 8. some that Elias was come,
9. And Herod said, John have I beheaded, but who is this of whom I hear such things? and he desired to see him.
10. And the Apostles when they were returned, told him all that they had done, and he took them, and went aside privately into a desert place, [belonging to the city called Bethsaida.]
[Paraphrase] 10. within the territory of Bethsaida.
11. And the people when they knew it followed him: and he received them, and [spake unto them of the kingdom of God] and healed them that had need of healing.
[Paraphrase] 11. preached the Gospel to them,
12. And when the day began to wear away, then came the twelve and said unto him, Send the multitude away, that they may go into the country and towns round about, and [ [note b] lodge] and get victuals, for we are here in a desert place.
[Paraphrase] 12. refresh themselves
13. But he said unto them, Give ye them to eat. And they said, We have no more then five loaves and two fishes, [except we should go and buy meat for all this people.]
[Paraphrase] 13. and cannot give them entertainment, unless we should go and buy, and that must be a large proportion to feed all this people.
14. For they were about five thousand men. And he said to his disciples, Make them sit down [by fifties in a company.]
[Paraphrase] 14. See note on Mar. 6. e. and Mat. 8. g.
15. And they did so, and made them all sit down.
16. Then he took the five loaves and the two fishes, and looking up to heaven, he blessed them, and brake, and gave to the disciples [to set before the multitude.]
[Paraphrase] 16. that they might distribute to the multitude a portion for everyone. Mat. 14. 20.
17. And they did eat, and were all filled, and there was taken up of fragments that remained to them twelve baskets.
18. And it came to pass, as he was alone praying, his disciples were with him, and he asked them saying, Whom say the people that I am?
19. They answering said, John the Baptist, but some say, Elias, and others say, that one of the old Prophets is risen again.
20. He said unto them, But whom say ye that I am? Peter answering said, [The Christ of God.]
[Paraphrase] 20. The Messias.
21. But he straightly charged them, and commanded them to tell no man that thing.]
[Paraphrase] 21. See note on Mat. 8. b.
22. Saying [The Son of man must suffer many things, and be rejected of the Elders and chief Priests and Scribes,] and be slain, and be raised the third day.
[Paraphrase] 22. The prophecies must be fulfilled which affirm that the Messias shall suffer many things, and be rejected by the great Sanhedrim.
23. And he said unto them all, If any man will come after me, let him deny himself, and take up his cross daily and follow me.
[Paraphrase] 23. Mat. 10. 38.
24. For whosoever will save his life shall lose it, but whosoever will lose his life for my sake, the same shall save it.
[Paraphrase] 24. Mat. 10. 39. Mar. 8. 35.
25. For what is a man advantaged if he [gain the whole world, and lose himself, or be cast away?]
[Paraphrase] 25. gain all the wealth of the world, and lose his soul, or life? See Mat. 16. m.
26. For whosoever shall be ashamed of me, and of my words, of him shall the son of man be ashamed [when he shall come in his own glory, and in his Fathers, and of the holy Angels.]
[Paraphrase] 26. when he comes so illustriously to punish his crucifiers (or at last judge the world) See note on Mat. 16. o.
27. But I tell you of a truth, There be some standing here which shall not taste of death till they see the kingdom of God.]
[Paraphrase] 27. Which is not now so far off, but that some here present shall live to see it.
28. And it came to pass [about an eight days] after these sayings, he took Peter and John and James, and went up into a mountain to pray.
[Paraphrase] 28. Six complete days, but eight, reckoning the first and last. Mat. 12. m.
29. And as he prayed, the fashion of his countenance was altered, and his raiment was • white and glistering.]
[Paraphrase] 29. Like the whiteness of a flash of lightning.
30. And behold, there talked with him two men, which were Moses and Elias,
31. Who appeared in glory, and spake of his [note c] decease, which he should accomplish at Jerusalem.]
[Paraphrase] 31. Which appearing, as Angels are wont, in a glorious condition, spake of his going out of this world (see note on Joh. 13. a. and 2 Pet. 1. f.) as of Moses out of Egypt to a Canaan, by this means delivering his faithful people, but withal destroying them that believed not, Jude 5. Of all which, and the several branches and consequents of it Jerusalem was shortly to be the scene, and first of his crucifixion there.
32. But Peter and they that were with him were heavy with sleep, and when they were awake they saw his glory, and the two men which stood with him.
33. And it came to pass, as they departed from him,] Peter said unto Jesus, Master, it is good for us to be here, and let us make three Tabernacles, one for thee, and one for Moses, and one for Elias, not knowing what he said.
[Paraphrase] 33. And as Moses and Elias were parting from Christ, Mat. 17. 4.
34. While he thus spake, there came a cloud, and overshadowed them, [and they feared, as they entered into the cloud.]
[Paraphrase] 34. and they were amazed with fear, as the cloud came so near to them.
35. And there came a voice out of the cloud saying, This is my beloved Son, hear him.
36. And when the voice was past, [Jesus was found alone: and they kept it close, and told no man in those days any of those things which they had seen.]
[Paraphrase] 36. Moses and Elias were departed from Jesus. And Christ commanded them to tell no man what they saw, till after his rising from the dead, Mat. 17. 9. and they obeyed his command and did accordingly.
37. And it came to pass, that on the next day, when they were come down from the hill, much people met him.
[Paraphrase] 37. Mat. 17. 15.
38. And behold, a man of the company cried out, saying, Master, I beseech thee, look upon my Son, for he is my only child.
39. And lo [a spirit taketh him, and he suddenly crieth out, and it teareth him that he foameth again, and bruising him hardly departeth from him.]
[Paraphrase] 39. a sore affection seizeth upon him at certain times of the moon, and makes him cry out, and it causeth such a boiling and agitation within (see note on Mar. 9. c.) that he foames at mouth, and it never departeth from him without great pain and agony: this coming to himself again (though when it first takes him, it makes him senseless, Mar. 9. 25. able neither to speak nor hear) is joined with an horrible torment, and many grievous bruises remain afterward. See note on Mar. 17. c.
40. And I besought thy disciples to cast him out, and they could not.]
[Paraphrase] 40. And I earnestly entreated thy disciples, that went about doing miracles, v. 6. to cure him of this Epilepsy, and they were not able.
41. And Jesus answering said, O faithless and perverse generation, how long shall I be with you and suffer you?] Bring thy son hither.
[Paraphrase] 41. And Jesus said to his disciples, What an act of perverse infidelity, not of weakness, is this in you? will my presence so long, and the power given you by me, v. 1. work no better effects upon you? you will make yourselves unworthy of such favors by your not making use of them, see Mat. 17. 21. and Mar. 9. 28. Having thus reprehended his disciples, he said to the man,
42. And as he was yet a coming [the devil threw him down and tare him: and Jesus rebuked the unclean spirit, and healed the child] and delivered him again to his father.
[Paraphrase] 42. he fell into a fit of that disease, which by the power of the devil was brought upon him, and fell down, and after his manner it made an horrible agitation or tumult within him, and Jesus cast out the devil, and freed the man from the disease,
43. And they were all amazed at the mighty power of God, but while they wondered everyone at all things which Jesus did, he said unto his disciples,
44. Let these sayings sink down into your ears, for the son of man shall be delivered into the hands of men.
[Paraphrase] 44. Mark what I say unto you, It is this, I shall shortly be put to death by the Jews and Romans, and shall suddenly rise again, Mat. 17. 23, 24.
45. But they understood not [this saying, and it was hid from them, that they perceived it not, and they feared to ask him that saying.]
[Paraphrase] 45. what he meant by those words, & though they thought much upon it, yet could not they imagine what it meant, and yet they durst not ask him the meaning.
46. Then there arose a reasoning among them, which of them should be greatest.]
[Paraphrase] 46. But by occasion of them, thinking Christ's kingdom should shortly begin, they fell into a dispute among themselves, who of them should have the highest dignity at this revelation of Christ's kingdom.
47. And Jesus perceiving the thought of their heart, took a child, and set him by him,]
[Paraphrase] 47. And Christ either being asked by some of them, Mat. 18. 1. or else of his own accord, discerning by his divine knowledge the debate they were engaged in (though now they were ashamed that he should know it, Mar. 9. 33, 34.) and being willing to cure this vain ambition in them, took a little child, and set him in the next place to himself,
48. And saith unto them, Whosoever shall receive this child in my name, receiveth me, and whosoever shall receive me, receiveth him that sent me, for he that is least among you all, the same shall be great.]
[Paraphrase] 48. And said unto them, The dignity that from me or in any kingdom accueth unto any, belongs to such as these, the humblest and meekest, The dignity which from my Father is communicated to me, and from me to others, is the portion of the meekest. See Mat. 18. 4.
49. And John answered and said, Master, we saw one casting out devils in thy name, and we forbad him, because he followeth not with us.
50. And Jesus said unto him, Forbid him not, [for he that he is not against us, is for us.]
[Paraphrase] 50. for though he keep not company with us, yet if he do it in my name, he is one that believes in me, and not to be forbidden. See Mar. 9. 39. and Mat. 12. 30.
51. And it came to pass [when the time was come that he should be [note d] received up, he steadfastly set his face to go to Jerusalem.]
[Paraphrase] 51. when the time was come (see Acts 2. a.) when he was to be crucified, not being terrified with that danger, he resolved firmly to go up to Jerusalem.
52. And sent [messengers before his face,] and they went and entered into a village of the Samaritans to make ready for him.
[Paraphrase] 52. some of his disciples before, as harbingers (which was part of the disciples office.)
53. And they did not receive him, because his face was as though he would go to Jerusalem.]
[Paraphrase] 53. And the Samaritans would not give him reception, because he appeared to them to be a going to Jerusalem, and they never do so, but worship in mount Gerizim, Joh. 4. 20. and so separate from all those that think Jerusalem the only place of worship.
54. And when his disciples James and John saw this, they said, Lord, wilt thou that we command fire to come down from heaven and consume them, even as Elias did?
55. But he turned and rebuked them, and said, [Ye know not what manner [note e] spirit ye are of.]
[Paraphrase] 55. The Christians spirit, the economy, or course prescribed them, differs much from that of a Prophet in the Old Testament, moved by zeal against the enemies of God: The course which you must take with such is that of sweetness and perswasivenesse, and this proposal of yours is very contrary to that.
56. For the son of man is not come to destroy men's lives, but to save them. And they went to another village.]
[Paraphrase] 56. For I came not to kill any, but to preserve and rescue from death, and from all that is ill: And all the revenge that Christ thought fit to act upon them was to leave them, and go to another village.
57. And it came to pass, that as they went in the way, a certain man said unto him, Lord, I will follow thee withersoever thou goest.
58. And Jesus said unto him, [The Foxes have holes, and the birds of the air have nests, but the son of man hath not where to lay his head.]
[Paraphrase] 58. you had best to consider what you do, for doing so will be far from advancing any temporal interest of yours, Mat. 8. 20.
59. And he said unto another, Follow me. But he said, Lord, suffer me first to go and bury my father.]
[Paraphrase] 59. And there was another 〈◊〉 of his, who had already undertaken his service, and attended on him, Mat. 18. 21. who came unto him, and said, Sir, before I betake myself wholly to attendance on thee, spare me so long, till I have buried my father, either now newly dead (of which the news is now come to me) or very old, whom I would attend while he lives, and give him that civility of burial, and then come and follow thee. (Theophylact.)
60. Jesus said unto him, Let the dead bury their dead, but go thou, and preach the kingdom of God.]
[Paraphrase] 60. But Jesus replied unto him, The Nazarite, Num. 6. 7. being consecrated to God, was not to pollute himself with his dead father, but leave that work of burying him to others, and so the Priest also; and therefore thou that hast, by the tender of thine attendance, consecrated thyself to me, must refer that office of burying thy father to others that have not undertaken that attendance, and set presently about thy task of preaching the Gospel. See note on Mat. 8. 22.
61. And another also said, Lord, I will follow thee, but let me first go bid them farewell that are at home at my house.
62. And Jesus said unto him, [No man having put his hand to the plough, and looking back, is fit for the kingdom of God.]
[Paraphrase] 62. He that holds the plough must follow it close, and not make errands home, or betake himself to any other business, till his days work be done; if he do, he will not be fit for that employment: So thou if thou wilt undertake my service, must not defer or procrastinate, but presently set to it, without any delay, and then follow it with the same diligence: and if thou art not thus ready to set out with me, if thou either pretendest, or really hast such kindness to thy former course and what thou hast left at home, as to take thee off one day from my service, thou art not worthy of the dignity and advantages of a Christian life, art no competent judge of them, nor consequently fit for a disciple of mine.
Annotations on Chap. IX.
[ a] V. 8. Appeared ] The word 〈 in non-Latin alphabet 〉 appeared seems here to be taken for 〈 in non-Latin alphabet 〉 was come. So 'tis evidently in 2 Mac. 7. 22. 〈 in non-Latin alphabet 〉 , I know not how ye came into my womb. So the Scholiast of Theocritus, 〈 in non-Latin alphabet 〉 , appearing signifies coming. So Plato in the beginning of his Protagoras, 〈 in non-Latin alphabet 〉 ; that is, whence comest thou Socrates? So Chrysostom, 〈 in non-Latin alphabet 〉 , thou canst not come to the city which is above.
[ b] V. 12. Lodge ] 〈 in non-Latin alphabet 〉 properly signifies among Mariners 〈 in non-Latin alphabet 〉 , to come back and retire from the sea to the haven, and from thence 'tis applied to travelers, that betake themselves to their inne, which is therefore called 〈 in non-Latin alphabet 〉 , because the man and the beast there laid down his lading, and so 'tis generally to refresh ones self, 〈 in non-Latin alphabet 〉 , saith Phavorinus out of Hesychius.
[ c] V. 31. Decease ] That Christ's 〈 in non-Latin alphabet 〉 here signifies his death, and going out of this world, will be acknowledged 1. by the use of a parallel phrase to this sense, Joh. 13. 1. where his death is called 〈 in non-Latin alphabet 〉 a passing out of this world, typified there by the Pasch in the beginning of the verse, and that we know was instituted as a commemoration of the Exodus, or going out of Egypt, 2ly. by S. Peters using it of himself 2 Pet. 1. 15. to signify his departure, before expressed by the laying down his tabernacle, v. 13. But that it is here also, in a more solemn sense, of somewhat a greater latitude, may appear by this, that the 〈 in non-Latin alphabet 〉 of Christ is here said to be the subject of the discourse betwixt Elias and Moses, and Christ, upon mount Tabor. And what the matter of that discourse was, hath been set down at large, from sufficient evidences, Note on Mat. 17. a. viz. the coming of the great and terrible day of the Lord, Malac. 4. 5. before which Elias was first to come. Which being there sufficiently manifest, and explained to denote the approaching destruction of the obstinate, unbelieving Jews may farther be cleared by another place, wherein 'tis mentioned what the subject of this discourse was, that of S. Peter, that was present at this vision, 2 Pet. 1. 16. where he affirms, that at his being on the mount Tabor with Christ, he had a revelation concerning (that which was the matter of that whole Epistle of his) the power and coming of Jesus Christ (which what it signifies in divers places of the New Testament, viz. a middle second coming of Christ upon the Jews, hath been shewn at large, Note on Mat. 24. b.) And so again, 1 Pet. 5. 1. when he saith he was a witness of Christ's sufferings, and a partaker of the glory which should be revealed, that latter seems to refer to his presence at the transfiguration, where this glory that was to follow Christ's sufferings was represented to him and two other disciples. To which purpose 'tis also observable in what sense we find the word 〈 in non-Latin alphabet 〉 used Heb. 11. 22. and in the title of the second book of Moses, to denote the departure of the Israelites out of Egypt to Canaan. And accordingly in S. Jude's Epistle (which is but the Epitome of, and parallel to that 2d, of S. Peter ) where S. Peter saith, 2 Pet. 1. 15, 16. I will endeavor to put you in mind of these things, that is, of this power and coming of our Lord which he had made known to them, he hath these words v. 5. I would put you in mind, that the Lord having delivered the people of Israel out of the land of Egypt, destroyed those that did not believe. Which referring to that 〈 in non-Latin alphabet 〉 , Moses 's bringing the Israelites out of Egypt, supposes that to be an image or resemblance of that coming of Christ, that is, of what Christ should now do within a while, viz. that being gone out of the world, and by that means of his death having brought his people out of their captivity, he should not only overwhelm his enemies the Jews, like Pharaoh and the Egyptians, but withal destroy the wicked, impure, Gnostic Christians, like the disobedient Israelites in the wilderness. And that this (as it may properly be contained under the word 〈 in non-Latin alphabet 〉 , so) was the thing that Saint Luke meant here by it, may probably appear 1. by the agreeableness of it, and by the Evangelists referring it ( it came to pass, saith he, after these words about 8 days, that Jesus took Peter and John, &c. v. 28.) to the discourse immediately precedent (for the expressing of which, as by an Emblem, the transfiguration seems to have been designed) which is all to that purpose of preserving the believers that take up Christ's cross, and destroying all such, who (as the Gnostics afterward, and those that were corrupted by them) should be most careful to preserve their lives; 2ly. by the mention of Jerusalem, where all this was to be fulfilled, first Christ to die there, then all these glorious works of God to be shewn upon that people, in destroying the unbelievers, and the 〈 in non-Latin alphabet 〉 , the disobedient provokers, Heb. 3. 12, 16, 18. among them, and preserving the sincere, pure, persevering, faithful Christians in the midst of that destruction. These arguments do not pretend to demonstrate, but have been added ex abundanti to that one ground laid Mat. 17. (Note a.) only as probabilities concurring with that which is there evidenced. To this may be added an observation of S. Chrysostom's, 〈 in non-Latin alphabet 〉 , Our Lord Jesus Christ calls his coming in the fleshby this title of 〈 in non-Latin alphabet 〉 or going out, citing Mat. 13. 3. of the Sower going out, and John 16. 28. of his having come out from the father; and the same again, o 〈 in non-Latin alphabet 〉 , Christ fitly calls his coming 〈 in non-Latin alphabet 〉 ; Which observation, if it have any force in it, then may this other middle coming of Christ to the destruction of the Jews, so often styled 〈 in non-Latin alphabet 〉 the coming of the Lord, and of Christ, be as fitly here expressed by 〈 in non-Latin alphabet 〉 , not the going away, or departure from this earth, but his coming in power and vengeance from heaven a consequent of his Ascension thither. On this place of S. Chrysostom the learned Andrew Downes observes, that the Hebrews express 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 any administration or discharge of any office, by going in and going out. Which if it be appliable to the latter of them, taken alone, (as it is both here and in that place of S. Chrysostom ) then 'tis a farther account of the propriety of this sense which I have affixed to it, this coming of Christ to the destruction of his crucifiers, being an eminent act of administration of his regal office (and thence oft called the kingdom of God ) in the executing judgment on such traitorous opposers of his kingdom.
[ d] V. 51. Received up ] 〈 in non-Latin alphabet 〉 here applied to Christ may possibly belong to his assumption up to heaven out of this world, which then might be said to draw near: but 'tis somewhat more probable that it should signify his Crucifixion which was to be at Jerusalem, toward which place he is here said to go, because his time was come. And to this the expression agrees, which is used by Christ, Joh. 12. 32. 〈 in non-Latin alphabet 〉 , if I be lifted up, which the text saith was a testification of the kind of his death that is, of his crucifixion: and indeed the Syriac word for the Cross, being 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 to erect or lift up (noting the tignum or palus which was in sublime erectus ) to be crucified, in the Syriac expression will be to be exalted or lifted up.
[ e] V. 55. Spirit ] The word 〈 in non-Latin alphabet 〉 Spirit is very diversely taken in the New Testament, 1. sometimes (with the addition of 〈 in non-Latin alphabet 〉 God or Christ, or 〈 in non-Latin alphabet 〉 holy, and sometimes without it) for the eternal Spirit of God, the holy Ghost, the third person in the sacred Trinity, Mat. 28. 19 into which we are baptized. And from thence 2 d lie. for the graces and gifts of that Spirit, whether those that are of use to all sor • s of men, as the Spirit of supplication, Zach. 12. 10. that is, zealous ardent prayer, and accordingly we read of praying 〈 in non-Latin alphabet 〉 , Ephes. 6. 18. in, or with, the Spirit, and Jude 20. with the addition of 〈 in non-Latin alphabet 〉 in, or with, the holy Spirit, praying as those do that are by the Spirit of God enabled or raised to perform this duty with some ardency. So Eph. 5. 19. being filled with the Spirit (in opposition to being drunk with wine ) is expressed by speaking in Psalms and hymns, and spiritual songs, in, or with, the heart, zealously and cordially, Or whether those which belong not to all, but only to those which are thus to be qualified for any office, whether Regal, or Prophetick, or Evangelical. So the Spirit of prophecy Act. 2. 18. and the double portion of Elias 's Spirit, that is, the right (as of primogeniture) of succeeding him in his prophetic office. So 1 Cor. 14. 12. 〈 in non-Latin alphabet 〉 zealous of Spirits, that is, of those gifts of tongues &c. that were given the Apostles for the planting of the Gospel. So v. 2. he that speaks with tongues, 〈 in non-Latin alphabet 〉 , speaks in an hidden, unintelligible manner by that gift of tongues (see v. 19. and 23.) for no man hears, that is, understands him, and in the same sense v. 14. my Spirit, that is, my gift of tongues prayeth, I make use of that gift, which nobody but myself understands, &c. 3 lie . 'It is taken for an Angel, whether good or bad; good, Revel. 1. 4. bad, Mar. 1. 23. 5. 2. and unclean, that is, diabolical, or evil spirit, as appeareth v. 9. From the ambiguity of which it is that 〈 in non-Latin alphabet 〉 1 Cor. 12. 1. is taken in the latitude both for those that are acted with an evil, and which are inspired with a good Spirit, the Spirit of God, which is looked on as a fountain of all supernatural revelations, 1 Cor. 2. 12. and opposed there to the spirit of the world, that which the world knows or can reveal to us, (see Note on Rom. 9. a.) To this, I suppose, must be reduced another notion not far distant, wherein the word Spirits signifies teachers, pretenders to inspiration from God, whether truly or falsely, so 1 John. 4. 1. Believe not every spirit, but try the spirits, whether they be of God, Give not heed to every teacher, but examine all such pretenders, whether they be truly of God, or no; for, as it follows, many false prophets have gone out into the world, where those false prophets are one sect of those spirits which must be examined. So v. 2. by this ye know the spirit of God, that is, a truly inspired teacher sent by God, Every spirit which confesses Jesus Christ which is come in the flesh, is from God, And v. 3. Every spirit which confesseth not, &c. (the spirit again is the teacher, for to him only it belongeth to confess or not confess.) And this is that of Antichrist (the Antichristian teachers) which cometh and now is in the world, which cannot be affirmed again but of a person; Which is yet more manifest v. 5. They are from the world ( 〈 in non-Latin alphabet 〉 in the Masculine) therefore they speak from the world, and the world heareth them, You are from God, he that knoweth God heareth you; Where the spirits before, are now described as teachers, worldly or divine, and again expressed in the end of ver. 6. by the Spirit of truth, and the spirit of error, either orthodox, or erroneous, seducing teachers, the latter of which are distinctly called 〈 in non-Latin alphabet 〉 deceivers or impostors, 2 John. 7. and those with the same character affixed to them that belonged to the spirits which were not of God, 1 John. 4. 3. From whence it will be most reasonable to interpret the 〈 in non-Latin alphabet 〉 seducing spirits 1 Tim. 4. 1. of persons also, though the doctrines of devils that are joined with them, would incline to interpret them of doctrines taught by such. 4 lie . 'It is taken sometimes for an apparition, the shape or seeming of a body, without any real corporeity in it. So Luk. 24. 37, 39. 〈 in non-Latin alphabet 〉 , they thought they saw a spirit, for which Mat. 14. 26. and Mar. 6. 49. 〈 in non-Latin alphabet 〉 a phantasme is used. 5 lie . It is taken for the spirit of man, the supreme diviner faculty, opposed to the body of flesh, Gal. 5. 17. 1 Thess. 5, 23. and set higher then 〈 in non-Latin alphabet 〉 , the soul, common to man with other sensitive creatures. So 1 Cor. 2. 11. the spirit of a man that is in him, to which it belongeth to search to the secrets and bottom of him. So 1 Pet. 3 19. 〈 in non-Latin alphabet 〉 are the spirits and souls of men, (of the meaning of which place see Note on 1 Pet. 3. f.) So John. 6. 63. the spirit that enliveneth is the soul that animates the body (as Jam. 2. 26.) And from thence in the end of that verse (where he saith that the words which he spake unto them were spirit and life ) the meaning must be, that Christ spake not of a carnal, gross, but an immaterial, spiritual eating, that is, receiving and laying up his doctrine in their hearts and souls, and amending their lives by it, (which is also the true, durable, profitable eating, far beyond the corporeal, external, as Christ and his doctrine are the true Manna v. 55.) so John. 4. 23. the true worshippers shall worship the Father in spirit, that is, the service and worship of God now under the Gospel, shall not consist in the external legal performances, but extend to the heart and soul, those duties of real purity and piety, which were typified by those legal shadows; So when the Spirit signifies the Gospel▪ as that is opposed to the Law under the title of the flesh, Gal. 3. 3. and in many other places, this is taken by Analogy from that acception of the spirit for the soul, as that is the principle of life, and that an inward principle. These are the more obvious acceptions of the word, which belong to most of the places where the word is used, and in most of them the Context will readily determine to which. In some few other places it is used in a different sense, and notes 6tly. a way of dispensation or economy, a disposition or course of things, as when the Law is called the spirit of bondage, Rom. 8. 15. that is, the way of dealing with men as with servants (as it was with the Jews) and on the other side the spirit of Adoption, the more ingenuous way of dealing, as with sons, now under the Gospel. And so here, when they would, as Elias had done, have called for fire on the Samaritans, Christ tells them they know not of what spirit they are, that is, they considered not under what dispensation they were, Christ came to save, &c. the course or way of proceedings which the Gospel brought in, or was meant to teach men, was very distant from that which had been observable in Elias under the Old Testament, and consequently they must not do as Elias had done. Christ came to infuse and teach by his example and sermons an higher charity (even to enemies and rejecters of Christ himself) then was thought necessary before. They that rejected, and scoffed at a Prophet then, the Prophet had commission to destroy them, and accordingly without farther admonitions calls for fire from heaven to devour them presently: But they that refuse and crucify Christ, are by him prayed for, and are by his command yet farther to be preached to, and, if possible, brought to repentance; and according to this example, so are all Christians to conform themselves, and if they do, then are they said to be of Christ's, and not of Elias 's kind of spirit, of the Evangelical dispensation or economy. So 1 Pet. 4. 14. If ye be reproached for the name of Christ, &c. the Spirit of God, that is, the same way of economy which was used toward Christ incarnate, resteth on you, is used among you; 7 t hly, It signifies affection, temper, disposition of any (which is a sense lightly varied from the former) so Luk. 1. 17. the spirit of Elias is that temper, affection, zeal that was observable in Elias. So 1 Joh. 3. 24. By this we know that God abideth in us▪ by the spirit that he hath given us, that is, by our having the same temper, the same affection, which is so observable in God, that is, that of charity to our brethren, v. 23. That this is the meaning appears by comparing it with ch. 4. 12, 13. If we love one another, God abideth in us, &c. by this we know that we abide in him, and he in us, because he hath given us of his spirit. So Rom. 8. 9. Ye are not in the flesh, but in the spirit, that is, (in the former notion of the spirit for that inward purity and obedience required under the Gospel) ye must live pure, spiritual lives (without which there is no pleasing God v. 8.) if so be the spirit of God dwelleth in you, that is, if the sacred Evangelical temper of which we have the precepts and pattern in Christ, continue among you, But if any man have not the Spirit of Christ, that is, if that temper so observable in Christ be not at all discernible in you, ye are none of his, ye cannot pretend to be Christians, or expect to enjoy the privileges of such, and v. 11. If the spirit of him that raised up Jesus dwell in you, that is, if that divine Godlike temper be constantly in you, he that raised up Jesus from the dead, that is, God, will also quicken your mortal bodies, give even these mortal bodies of yours a joyful resurrection, by his spirit dwelling in you, that is, by the power of that same Spirit that raised Christ, if ye be now animated and quickened by that, if that divine temper of his continue in you. So v. 14. being led by the Spirit is living according to the pattern set before us by Christ. And so the spirit of fear, and of power, and love, &c. 2 Tim. 1. 7. are those affections of fear on one side cowardice and timidity, and of courage and constancy and adherence to Christ (such as was exemplified to us in Christ, in declaring and asserting his Fathers will) on the other side. In the Old Testament 'tis farther used, sometimes for skill and abilities, Exod. 28. 3. the Spirit of wisdom to make Aaron garments, and Exod. 31. 2. Bezaleel is filled with the Spirit of God in wisdom, and in understanding, and in knowledge, and in all manner of workmanship. Sometimes for zeal, as 1 Sam. 11. 6. where the Spirit of God came upon Saul, and his anger was kindled greatly. Sometimes for a Commission to an office, or employment, as Judge. 3. 10. the Spirit of God came upon Othniel, that is, he received mission from God, and he judged Israel. So upon Gideon, ch. 6. 34. and on Ieptha, ch. 11. 29 and on Samson, ch. 13. 25. but this still joined with extraordinary abilities for the discharge of the office, and with particular incitations to some extraordinary things, which might testify to men this their Commission from God, or to themselves, that they are thus designed and qualified for it. As appears by Sampson c. 14. 6. where the Spirit of the Lord coming mightily upon him, denotes the strength which God gave him to kill the Lion, and that an essay of what he should be able to do to the Philistines v. 19. Thus Num. 11. 17. when God takes of the spirit which is upon Moses, and puts it upon the Seventy, 'tis apparent that the Spirit there signifies the Commission or authority that Moses had to govern the people, together with abilities to discharge it (see Deut. 34. 9.) which is there communicated by God to the Seventy, as it follows, and they shall bear the burden of the people with thee, that is, take part of the burden of ruling them. So v. 25. The Lord took of the Spirit that was upon him, and gave it unto the Seventy, and when the Spirit rested upon them they prophesied, &c. that is, some gifts extraordinary attended this commission, partly to signify that they were thus set apart and endowed with authority by God, and partly to fit them for the discharge of their office conferred on them. So v. 26. the Spirits resting on Eldad and Medad was God's conferring this authority on them, to which were joined also those gifts of the Spirit, and they prophesied also, and so ver. 29. Would God all the Lord's people were prophets, and that the Lord would put his Spirit upon them, that is, communicate that power to them which he had given to Moses, and qualify them with extraordinary gifts accordingly. So at the making of Saul King, the Spirit of the Lord shall come upon thee, 1 Sam. 10. 6. some extraordinary change wrought on him, by which his commission was evidenced to himself and others, and so ver. 10. And proportionably in the New Testament, Christ's Prophetick commission was thus confer'd on him, The Spirit of God descending like a dove, and lighting, or resting, on him, and (above what had before been done to any) a voice from heaven proclaiming this Commission to be given to him from his Father, and this from Isa. 61. 1. is called the Spirit of the Lord being upon him, and that explained by his being anointed to preach, Luk. 4. 18. and by the Spirit of wisdom, &c. Isa. 11. 2, 3. which signifies a commission and all other extraordinary gifts and powers conferred upon him, and is called his being anointed with the holy Ghost and with power. And so of his Apostles Act. 2 4 their being filled with the holy Ghost, is their being endowed with commission from heaven for that sacred function, and accordingly they spake with tongues (as the Seventy and Saul, after the Spirits coming on them, prophesied) as the Spirit gave them utterance, and this as the completion of that promise of Christ that they should be endued with power from on high, Luk. 24. 49. or receive 〈 in non-Latin alphabet 〉 the power of the holy Ghost coming upon them. And so ever after, the ordaining of a Bishop in the Church was expressed by his receiving the holy Ghost. Other uses there are of the word Spirit, which will be discernible by the Context, and be reducible to one or more of these, but are too long to be more particularly set down here.
CHAP. X.
1. AFter these things the Lord [appointed other seventy also, and sent them two and two before his face, into every city and place, whither he himself would come.]
[Paraphrase] 1. beside the twelve Apostles, chose seventy others to be to him as disciples were wont to be to Prophets, that is, to go on his errands, as he should appoint them, which they did by turns, two at once, as harbingers proclaiming his approach in every city, whither he meant to come.
2. Therefore said be unto them, [The harvest truly is great, but the laborers are few, pray ye therefore the Lord of the harvest, that he would send forth laborers into his harvest.]
[Paraphrase] 2. The province is large, and there be many that are ready to receive the Gospel, when it shall be preached to them, It is needful therefore to pray to God to incline men's hearts to undertake this office of going and revealing it to them, for as yet there are very few for so great a task.
3. Go your ways, [behold, I send you forth as lambes among wolves.]
[Paraphrase] 3. But when ye go, ye must expect to meet with dangers, and ill receptions.
4. Carry neither purse, nor scrip, nor shoes, and salute no man by the way.]
[Paraphrase] 4. Yet let not that deter you, or put you upon making provisions beforehand for your journey, And as you go, spend no time in civilities with any, Intend and mind that one business you go about.
5. And into whatsoever house ye enter, first say, Peace be to this house.
6. And if [the son of peace be there] your peace shall rest upon it; if not, it shall turn to you again.
[Paraphrase] 6. any to whom peace properly belongs, any pious person, called by an Hebraism the son of peace, (as the wicked Apostate traitor is the son of perdition, Joh. 17. 12.) any pliable person, capable of the blessing of the Gospel dwell there,
7. And in the same house remain eating and drinking such things as they give, for the laborer is worthy of his hire. [Go not from house to house.]
[Paraphrase] 7. Remove not out of one house to go to another in the same city.
8. And into whatsoever city ye enter, and they receive you, [eat such things as are set before you.]
[Paraphrase] 8. receive without any scruple the entertainment which they offer you.
9. And heal the sick that are therein, and say unto them, [The kingdom of God is come nigh unto you.]
[Paraphrase] 9. See Mat. 3. note c.
10. But into whatsoever city ye enter, and they receive you not, go your ways out into the streets of the same, and say,
11. Even the very dust of your city which cleaveth on us we do wipe off [against you: notwithstanding be ye sure of this, that the kingdom of God is come nigh unto you.]
[Paraphrase] 11. as a testimony of your obstinacy, and usage of us, (Mat. 10. 14. and Luke 9. 5.) and as a token to assure you that your destruction is very near falling on you.
12. But I say unto you, that it shall be more tolerable [in that day] for Sodom then for that city.
[Paraphrase] 12. when that judgment comes. v. 14.
13. Woe unto thee, Chorazin, woe unto thee, Bethsaida; for if the mighty works had been done in Tyre and Sidon, which have been done in you, they had a great while ago repented, sitting in sack-cloth and ashes.]
[Paraphrase] 13. Woe unto you, ye cities of Jewry, among whom so many miracles have been shewn to work faith in you, and so to bring you to repentance, and all in vain: Had the like been done in heathen cities near you, they in all likelihood would have been wrought on by them.
14. But it shall be more tolerable for Tyre and Sidon at the judgment then for you.]
[Paraphrase] 14. And accordingly their portion in the vengeance approaching shall be more supportable then yours.
15. And thou Capernaum which art exalted to heaven, shalt be thrust down to [hell.]
[Paraphrase] 15. destruction and desolation. See Mat. 11. 23.
16. He that heareth you heareth me, and he that despiseth you despiseth me, and he that despiseth me despiseth him that sent me.]
[Paraphrase] 16. The not hearkening to your preaching, the despising of these warnings of yours is the despising of me that have sent you, and so of God that sent me, and hath destined this only means to avert his judgments from the world, and shall accordingly bring all vengeance upon the Jews on their refusal.
17. And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name.]
[Paraphrase] 17. And when the seventy returned, they came to Christ and told him with great joy, that although it was not part of their commission, v. 9. yet they having used his name (as afterward, Acts 19. 13.) against devils, it thrived with them, the devils were subject to do what they bid them.
18. And he said unto them, I beheld Satan as lightning fall from heaved.]
[Paraphrase] 18. And he said to them; Wonder not at that, for it is determined that within a while the Prince of devils shall be dethroned, and fall from his great unlimited power in the world, as lightning when it flasheth and vanisheth doth, that is, come to nothing, never recollect again.
19. Behold I give unto you power to tread on Serpents and Scorpions, and over all the power of the enemy, and nothing shall by any means hurt you.]
[Paraphrase] 19. I bestow upon you a power to cast out devils, and to be above any harm that any the most noxious creature, which the devil may use as his instrument, can do unto you.
20. Notwithstanding in this rejoice not, that the spirits are subject unto you, but rather rejoice, because [your names are written in heaven.]
[Paraphrase] 20. you are children and heirs of God, set in that right way, in which as many of you as shall continue shall inherit eternal life. See note on Phil. 4. a. and Rev. 3. b.
21. In that hour Jesus rejoiced in spirit and said, I thank thee O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes, [even so Father, for so it seemed good in thy sight.]
[Paraphrase] 21. this is an act of thine infinite wisdom, and mercy, and condescension to the weakness of men, mixed with all justice toward the proud contemners.
22. All things are delivered to me of my Father,] and no man knoweth who the Son is, but the Father, and who the Father is, but the Son, and he to whom the Son will reveal him.
[Paraphrase] 22. I come not in mine own, but my Fathers name, all my power is delivered to me by him, and so my doctrine also,
23. And he turned him unto his disciples and said privately, [Blessed are the eyes which see the things that ye see.]
[Paraphrase] 23. It is an incomparable fe •• ty you are now partakers of. Mat. 13. 17.
24. For I tell you that many Prophets and Kings have desired to see those things which ye see, and have not seen them, and to hear those things which ye hear, and have not heard them.
25. And behold, [a certain Lawyer stood up and tempted him, saying, Master, what shall I do to inherit eternal life?
26. And he said unto him, what is written in the Law? How readest thou?]
[Paraphrase] 25, 26. a student of the Law, came to try what his judgment was about the Law, or rule of life, and asked him what was necessary to be observed to the attaining that eternal life which Christ promised: And he answered him, The very same which in the Law of Moses is set down as the main substantial part of the Law, which he therefore bid him recite unto him.
27. And he answering said,] Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind, and thy neighbor as thyself.
[Paraphrase] 27. And he recited out of Deut. 6. 5. the known summary of the Law,
28. And he said unto him, Thou hast answered well, [this do and thou shalt live.]
[Paraphrase] 28. the due performance of this is all that I now require of thee to salvation.
29. But he willing to justify himself said unto Jesus, And who is my neighbor?]
[Paraphrase] 29. But he willing to set out his own perfections, and being confident of his having performed the first part, the duties toward God, by the exact observance of the ceremonies of the Law, made no question concerning that, but for the second, the love of the neighbor, he proposed that other question, Who are contained under that title of neighbor?
30. And Jesus answering said,] A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment and wounded him, and departed, leaving him half dead.
[Paraphrase] 30. This question Jesus thought best to answer by a parable, saying,
31. And [note a] by chance there came down a certain Priest that way, and when he saw him he passed by on the other side.]
[Paraphrase] 31. And a certain Priest without any knowledge of what had happened, at the same time went that way, and saw him, and would take no pity on him.
32. And likewise a Levite, [when he was at the place, came and looked on him, and passed by on the other side.]
[Paraphrase] 32. coming thither in his passage, staid so long as to see what condition he was in, and having done left him without any compassion.
33. But a certain Samaritan, as he journeyed, came where he was, and when] he saw him, he had compassion on him,
[Paraphrase] 33. But though the Priest and the Levite, which were his country-men, or fellow-Jews, were not so compassionate, yet a Samaritan, which was not so, being of an Assyrian extraction, (see Joh. 4. 20.) and one whose religion separated him from the Jews (Joh. 4. 9. and Lu. 9. 53.) was not so hardhearted, but as soon as.
34. And went to him, and [bound up his wounds, pouring in oil and wine,] and set him on his own beast, and brought him to an Inn, and took care of him.
[Paraphrase] 34. washed his wounds, applied healing things to them, and then bound them up cleanly, as surgeons are wont,
35. And on the morrow when he departed, he [took out] two pence, and gave them to the host, and said unto him, Take care of him, and whatsoever thou spendest more, when I come again, I will repay thee.
36. Which now of these three thinkest thou was neighbor unto him that fell among thieves?
37. And he said, He that shown mercy on him. Then said Jesus unto him, [Go and do thou likewise.]
[Paraphrase] 37. Take that for an answer to thy question, Who is thy neighbor, v. 29. For every person that is in want of thy relief, although he be to thee as a Jew to a Samaritan, upon terms of absolute separation and hostility toward thee, must be looked on by thee as the object of thy compassion and mercy, and of any charity of thine of which he is capable, Mat. 5. 43, 44.
38. Now it came to pass as they went, that he entered into a certain village, and a certain woman named Martha received him into her house.
39. And she had a sister called Mary, which also [sat at Jesus feet, and heard his word.]
[Paraphrase] 39. behaved herself as a disciple, never parted from him but attended diligently to all that was delivered by him.
40. But Martha was [cumbered about much serving and came unto him, and said, Lord, dost thou not care that my sister hath left me to serve alone? bid her therefore that she [note b] help me.]
[Paraphrase] 40. wholly taken up about making provision for (and distributing to) the guests, (see note on c. 8. a.) and she came to Christ, and desired him to bid her sister Mary to join with her to make provision for the company, which was too much for her to do alone.
41. And Jesus answered and said unto her, Martha, Martha, thou art careful and troubled about many things,]
[Paraphrase] 41. thou takest a great deal of unnecessary, though not culpable pains (as in all worldly business there is a great deal more solicitude then is necessary,)
42. But one thing is needful, and Mary hath chosen that good part, which shall not be taken from her.]
[Paraphrase] 42. But the one only thing which is absolutely necessary, the hearing my word in order to the keeping it, the receving advantage by my coming to thy house, is much a more acceptable thing to me, then the entertaining me with so much diligence, and the advantage of this will continue to Mary to all eternity,
Annotations on Chap. X.
[ a] V. 31. By chance ] The word 〈 in non-Latin alphabet 〉 signifies literally concurrence, when two things fall out together. 〈 in non-Latin alphabet 〉 , (it should be 〈 in non-Latin alphabet 〉 ) 〈 in non-Latin alphabet 〉 saith Hesychius, and 〈 in non-Latin alphabet 〉 (not with any respect to 〈 in non-Latin alphabet 〉 fortunae, but from 〈 in non-Latin alphabet 〉 sum, the word signifying being and no more.) So places that lie together are called 〈 in non-Latin alphabet 〉 , Num. 21. 25. and 35. 3. and Deut. 2. 37. according to the notion of the Simple 〈 in non-Latin alphabet 〉 , saith Hesychius, and 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 . And then the rendering will be most exactly thus, And the same time it fell out that a certain priest came down that way; according to * Calcidius 's definition of fortune, that it is concursus simul cadentium causarum duum, originem ex proposito trahentium, ex quo concursu provenit aliquid praeter spē cum admiratione, a concurrence of two causes falling together, having their beginning from counsel, from which concurrence something proceeds besides hope with admiration. But in Hippocrates it is used frequently to signify any occasion of doing anything, l. de Med. vet. 〈 in non-Latin alphabet 〉 , for pleasure, or for any other occasion, or concurrent thing, that being at the same time is the occasion of anything. And then it may be rendered upon occasion, that is, having some business that occasioned his going by at that time.
[ b] V. 40. Help ] The word 〈 in non-Latin alphabet 〉 , especially with a Genitive of the person join'd with it, signifies to succor, or relieve, any in distress, so Lu. 1. 54. 〈 in non-Latin alphabet 〉 , he hath relieved Israel, a work of 〈 in non-Latin alphabet 〉 mercy, as it follows, and a filling them with good things, when they were hungry v. 43. So 〈 in non-Latin alphabet 〉 , Act. 20. 35. to relieve the poor, and, as it there follows, to give to them. So 〈 in non-Latin alphabet 〉 1 Cor. 12. 28. the office of relieving the poor; see Note e. on that chap. From hence 'tis discernible, what is the full importance of 〈 in non-Latin alphabet 〉 here; Christ was received and entertained in the house of Martha and Mary, Martha made provision for him, and all that were with him, this is called 〈 in non-Latin alphabet 〉 , a great deal of work in providing for them all, at the beginning of the verse; hereupon she complains to Christ that Mary by hearkening to him left her 〈 in non-Latin alphabet 〉 , to minister to them, or provide for them alone, without anybody else, and thereupon desires him to bid her bear her company, in making provision for them, the 〈 in non-Latin alphabet 〉 , as 〈 in non-Latin alphabet 〉 , noting the making this provision, and the 〈 in non-Latin alphabet 〉 added to it, the joining with her, or bearing her company, contrary to the 〈 in non-Latin alphabet 〉 , her doing it alone, precedent. Thus Rom. 8. 26. 〈 in non-Latin alphabet 〉 , is to join in relieving our necessities. We have no means but prayer to God to relieve ourselves in any distress. But then again, we know not what is absolutely best for us, nor consequently to pray a • we ought; therefore when we want and pray for ought, the Spirit of Christ joineth with us in relieving us, that is, in interceding for us, that what is absolutely best may be granted us, joines with us in prayer, and so in relieving us by praying silently for us, and asking those things, which Christ knows us to stand most in need of, when we do not.
CHAP. XI.
1. AND it came to pass that as he was praying in a certain place, when he ceased, one of his disciples said unto him, Lord, teach us to pray, as John also taught his disciples.]
[Paraphrase] 1. And upon occasion of his frequent retiring to prayer, at a time when he was upon that performance, his disciples took into consideration, how needful it was for them to be directed in a right performance of that duty, and thereupon, at his coming out to them, one of them besought him to give them a form of prayer, which they might constantly use, as John the Baptist had given to his disciples.
2. And he said unto them, When ye pray, say,] Our Father which art in heaven, Hallowed be thy name, Thy kingdom come, Thy will be done, as in heaven, so in earth,
[Paraphrase] 2. And upon that demand of his (being another time, and upon another occasion from that in the Sermon on the Mount, Mat. 6. 9.) Christ said to his disciples, Whensoever ye pray solemnly, omit not to use this form of words,
3. Give us day by day our daily bread.
4. And forgive us our sins, for we also forgive everyone that [is [note a] indebted to us,] And lead us not into temptation, but deliver us from evil.
[Paraphrase] 4. hath done us any injury.
5. And he said unto them, Which of you shall have a friend, and shall go unto him at midnight, and say unto him, Friend, lend me three loaves,
6. For a friend of mine [in his journey is come to me, and I have nothing to set before him.]
[Paraphrase] 6. travailing by this way, is come to my house, and I have nothing to entertain him.
7. And he from within shall answer and say, Trouble me not, [note b] the door is now shut, and [my children are with me] in bed, I cannot rise and give thee.
[Paraphrase] 7. both I and my children which might deliver it to thee are
8. I say unto you [though he will not rise and give him because he is his friend, yet because of his importunity he will] rise, and give him as many as he needs.
[Paraphrase] 8. if respect of friendship will not work upon him, yet his coming without bashfulness at such a time of night, which is an argument of his real want, and of his confidence in him to whom he comes, will certainly make him.
9. And I say unto you, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.]
[Paraphrase] 9. And the same effect, let me tell you, will your constancy and earnestness in prayer to God have upon him.
10. For everyone that asketh, receiveth; and he that seeketh, findeth; and to him that knocketh, it shall be opened.]
[Paraphrase] 10. For no child or friend of God's ever misseth to receive from him what he thus asketh.
11. If a son shall ask bread of any of you that is a father, will he give him a stone? or if he ask a fish, will he for a fish give him a serpent?
12. Or if he shall ask an egg, will he offer him a scorpion?
13. If ye then being evil, know how to give good gifts unto your children, how much more shall your heavenly father give the holy Spirit to them that ask him?]
[Paraphrase] 11, 12, 13. There is no fear that God should deny such petitions, or give his children any hurtful thing, when they ask that which is good for them, And though many things which men ask be not such, yet his Spirit, and the assistances of that, are so certainly so, that they will never be denied to them that ask them of the Father.
14. And he was casting out a devil [and it was dumb, and it came to pass that when the devil was gone out, the dumb spake] and the people wondered.
[Paraphrase] 14. And the disease which that devil inflicted on the man deprived him of speech, and he cast out the devil, and restored the man to his speech again,
15. But some of them said, He casteth out devils through Beelzebub the chief of the devils.]
[Paraphrase] 15. But some persuaded themselves v. 17. that all his power was from Beelzebub, Mat. 9. 34. and 12. 24. and that he having power of all inferior devils, enabled him to cast them out.
16. And others tempting him, sought of him a sign from heaven.]
[Paraphrase] 16. Others, to make trial of his power, desired him to show them some miracles or tokens of God's sending him, some voice from heaven, or the like.
17. But he knowing their thoughts, said unto them,] Every kingdom divided against itself is brought to desolation, and an house divided against an house falleth.
[Paraphrase] 17. To the former of them, those that thought he used the devils power to cast out devils, he used these arguments of conviction (and to the latter his answer is set down Mat. 12. 39. and here ver. 29. &c.)
18. If Satan also be divided against himself, how shall his kingdom stand?] because ye say that I cast out devils through Beelzebub.
[Paraphrase] 18. If there be a division among the evil spirits, and one devil set himself against another, their kingdom cannot long endure, For though its possible for the advancing of the devils kingdom, one instrument of his may undo that which another hath done, which is not a division, but a politick union and conjunction in the same project, yet for one to oppose, and violently to eject the other (see Mar. 1. 25.) and to do his utmost to cast him and his kingdom out of the world, this is a division, which cannot be imagined among those that are of a conspiracy, but only betwixt enemies bent to ruin one another. Mat. 12. 27. g.
19. And if I by Beelzebub cast out devils, by whom do your sons cast them out? therefore [shall they be your judges.]
[Paraphrase] 19. that which is done by them before your eyes will be an argument of conviction against you.
20. But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you.]
[Paraphrase] 20. But if by the power (and spirit Mat. 12. 28) of God it be, that I cast out devils, then as the miracles of Moses, confessed by the Magicians to be done by the finger of God, Exod. 8. 19. were a certain testimony that he was sent by God to redeem the people out of their bondage, So is this a certain argument, that I am now sent by God, to redeem you, if you will believe on me.
21. When a strong man armed keepeth his palace, his goods are in peace]
[Paraphrase] 21. The devil will not be cast out of his possessions, unless some person armed by the power of God, superior to what the devil is possessed with, come and conquer him.
22. But when a stronger then he shall come upon him and overcome him, he taketh from him all his armor wherein he trusted, and divideth his spoils.]
[Paraphrase] 22. And therefore my casting out devils is an argument that I come with that power, greater then any the devil hath, and conquer and disarm him, and give all that follow me the benefits of that victory to be distributed among them.
23. He that is not with me is against me; and he that gathereth not with me scattereth.]
[Paraphrase] 23. It is proverbially said, He that is &c. and therefore he that doth not assist, but cast out Satan, must be resolved to be an enemy of his, and not to operate by power from him. See Mat. 12. 30. and Mar. 9. 40.
24. When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and finding none, he saith, I will return unto my house whence I came out.]
[Paraphrase] 24. But to you that have received such miracles of mercy (particularly that of casting out devils) and made no use of them, I shall add this parable, When &c. see Mat. 12. 43.
25. And when he cometh, he findeth it swept and garnished.
26. Then goeth he and taketh to him seven other spirits more wicked them himself, and they enter in, and dwell there, and the last state of that man is worse then the first.
27. And it came to pass as he spake these things, a certain woman of the company lift up her voice and said unto him,] Blessed is the womb that bare thee, and the paps which thou hast sucked.
[Paraphrase] 27. And about this time his mother and brethren came to speak with him, and one came and told him so, Mat. 12. 47. and upon mention of his mother, a woman there present said aloud,
28. But he said, Yea rather, blessed are they that hear the word of God, and keep it.]
[Paraphrase] 28. But he said, Whosoever shall hear and obey the the word of God, is to me as dear as mother or brethren, Mat. 12. 49, 50. and indeed that blessedness of being an obedient faithful servant of God, is far greater then this other of having been the person of whose womb Christ is born, abstracted or separated from this other of having undertaken the obedience of God.
29. And when the people were gathered thick together, he began to say,] This is an evil generation: they seek a sign, and there shall no sign be given it, but the sign of Jonas the prophet.
[Paraphrase] 29. As for the second question proposed v. 16. he now in the presence of a great multitude gave answer also to that, (see Mat. 12. 39.)
30. For as Jonas was a sign to the Ninevites, so shall also the son of man be to this generation.]
[Paraphrase] 30. For as Jonas preaching in the streets of Nineveh, being accompanied with the miracle of having been three days in the whales belly, and then being cast up on the shore alive, was an assurance to them, that without repentance they should speedily be destroyed, So shall the preaching of Christ to the men of this age, accompanied with his death and resurrection after three days, be a certain forerunner of destruction to them that believe not.
31. The queen of the south shall rise up in the judgment with the men of this generation, and shall condemn them: for she came from the uttermost parts of the earth to hear the wisdom of Solomon, and behold, [ a greater then Solomon is here.]
[Paraphrase] 31. here is more of wisdom, heavenly divine doctrine, then ever was in all Solomon's words, or writings. Mat. 12. 42.
32. The men of Nineveh shall rise up in the judgment with this generation, and shall condemn it, for they repented at the preaching of Jonas, and behold, [ a greater then Jonas is here.]
[Paraphrase] 32. here is more powerful preaching, denunciation of severer judgments, then those that Jonah denounced against Nineveh.
33. No man] when he hath lighted a candle putteth it in a secret place, neither under a bushel, but on a candlestick, that they which come in may see the light.
[Paraphrase] 33. To that purpose of v. 28. that they only are blessed which not only hear but observe God's commands, belongs that known speech of Christ, delivered at another time also, Mat. 5. 15. and Lu. 8. 16. No man &c.
34. The light of the body is the eye, therefore when thine eye is single, thy whole body also is full of light but when thine eye is evil, thy body also is full of darkness.]
[Paraphrase] 34. And to the same purpose may be applied that other, used also by Christ in the same sermon on the mount, (see note on Mat. 6. 22. l.) that the heart being once truly warmed with Christian virtues will fill the whole body with charitable and Christian actions.
35. Take heed therefore that the light which is in thee be not darkness.]
[Paraphrase] 35. Take care therefore that the Christian precepts and graces afforded thee, be not accompanied with an unchristian life.
36. If thy whole body therefore be full of light, having no part dark, the whole shall be full of light, as when the bright shining of a candle doth give thee light.]
[Paraphrase] 36. If therefore the Christian doctrine have taken full possession of thee, and no faculty or affection be left out from being wrought upon by it, then sure the actions will be most illustriously so, and the whole life of such an one will be as a room with a blazing torch or cand •• it, enlightened in every corner, without any intermissions or mixture of unchristian actions.
37. And as he spake, a certain Pharisee besought him to dine with him, and he went in, and sat down to meat.
38. And [when the Pharisee saw it, he marveled that he had not first washed before dinner.]
[Paraphrase] 38. the Pharisee wondered to see him lie down to dinner without washing his hands first. See Mar. 7. 3. notes on a. and b.
39. And the Lord said unto him, [Now do ye Pharisees make clean the outside of the cup and platter, but your inward part is full of ravening and wickedness.]
[Paraphrase] 39. Ye hypocritical Pharisees wash yourselves, as if a man should wash his vessels, the outside of them only, leaving the insides of them full of all filthiness; for thus do ye wash your bodies, leaving your souls full of all uncleanness.
40. Ye fools, did not he that made that which is without, make that which is within also?]
[Paraphrase] 40. This is an extreme folly, for if your outward washings were in obedience to God, you would cleanse the insides, your hearts and souls also as well as your bodies.
41. But rather [note c] give alms of such things as you have, and behold, all things are [note d] clean unto you.]
[Paraphrase] 41. The best way of purifying yourselves, estates, meats, and drinks, &c. from all pollution cleaving to them, is (instead of that which you Pharisees attempt by washing your hands, your vessels &c.) by works of mercy and liberal almesgiving, as far as you are able, restoring to the injured, or if there be not place for that, giving to those that want.
42. But woe unto you Pharisees, for ye tithe mint and [rue, and all manner of herbs, and pass over judgment and the love of God: these ought ye to have done, and not to leave the other undone.]
[Paraphrase] 42. anise, and cummin, Mat. 23. 23. and so also of rue and every the meanest herb that grows in your garden, and omit the principal duties both to God and man. These are the main things which God requires of you, though those other lower performances ought not to be omitted, of paying tithes exactly, according to the law and custom among you.
43. Woe unto you Pharisees, for ye love the uppermost seats in the [synagogues,] and greetings in the markets.
[Paraphrase] 43. Consistories, Mat. 23. 6.
44. Woe unto you Scribes and Pharisees, hypocrites, for ye are as graves [which appear not, and the men that walk over them, are not aware of them. ]
[Paraphrase] 44. grown over with grass, and they which see the specious outsides of them, Mat. 23. 27. know not what is within, viz. bones of dead men and putrefaction, and so are pollured by them, (see note on Mat. 23. g.)
45. Then answered one of the [Lawyers, and said unto him, Master, thus saying thou reproachest us also.]
[Paraphrase] 45. Doctors of the Law, members of the Sanhedrin, or Consistories, and saith unto him, This speech of thine seems to reflect on us, and the gravity that belongs to our places and persons, and is a reproach to us.
46. And he said, [Woe unto you also, ye lawyers: for ye lade men with burdens grievous to be born, and ye yourselves touch not the burdens with one of your fingers.]
[Paraphrase] 46. And ye certainly are not free, Ye are they which lav heavy tasks on others, and think not yourselves obliged to perform or undergo any part of them.
47. Woe unto you, for ye [note e] build the sepulchers of the prophets, and your fathers killed them.
48. Truly ye bear witness that ye allow the deeds of your fathers, for they indeed killed them, and ye build their sepulchers.]
[Paraphrase] 47, 48. Woe be to you for that hypocrisy of yours, in appearing to bear such respect, as to rebuild the tombs of those prophets, whom your fathers killed; you yourselves having as bloody thoughts against those that are now sent to you, and being ready to fill up their measure of blood-guiltiness, Mat. 23. 32. By your adorning their sepulchers, ye bear witness that your fathers killed the prophets, and at the same time ye are well pleased with their works, that is, delighted in, and meditate the like; and though ye say Mat. 23. 30. that if you had lived in their days, ye would not have put the prophets to death, yet by your present actions of persecuting me, and thirsting after my blood, ye show that such pretensions are but hypocrisy in you.
49. Therefore also said the wisdom of God, I will send them Prophets and Apostles, and some of them they shall slay and persecute,]
[Paraphrase] 49. And so clearly you are the people of whom God hath prophesied, that they will kill and persecute those whom he sends to them, for this was begun by your fathers, and continued in you, and is like to be perfected by you.
50. That the blood of all the prophets which was shed from the foundation of the world, may be required of this generation.]
[Paraphrase] 50. And this is likely to be the effect of it, the Jews of this age shall undergo the severest vengeance that all the murthering of God's prophets can bring on a rebellious people.
51. From the blood of Abel unto the blood of Zacharias, which perished betwixt the Altar and the Temple, Verily I say unto you, it shall be required of this generation.
[Paraphrase] 51. See Mat. 23. g.
52. Woe unto you lawyers, for ye [have taken away the key of knowledge: ye entered not in yourselves, and them that were entering in ye hindered.]
[Paraphrase] 52. have robbed the people of that understanding of Scripture, which might make them embrace the Gospel now preached to them: ye will not receive the faith yourselves, and those which are inclinable to receive it, ye hinder as much as you can.
53. And as he said these things unto them, the Scribes and Pharisees began to [ urge him vehemently, and to [note f] provoke him to speak of many things,
54. Laying wait for him, and seeking to catch something out of his mouth, that they might accuse him.]
[Paraphrase] 53, 54. to express great anger (see Mar. 6. a.) and indignation against him, and to propose many things to him by way of question, that they might get somewhat from him, which being testified against him, might be matter of accusation.
Annotations on Chap. XI.
[ a] V. 4. Indebted ] The word 〈 in non-Latin alphabet 〉 to owe, is here to be taken in a notion peculiar to the Syriac language (wherein Christ certainly spake) which neither the Greek, nor Latin, nor Hebrew had made use of; For he that sins, or offends, either against God or man, is in Syriac said 〈 in non-Latin alphabet 〉 a debtor, and so 〈 in non-Latin alphabet 〉 debitum, a debt, that is, peccatum, a sin. So Exod. 32. This people 〈 in non-Latin alphabet 〉 have sinned a sin, the Targum read 〈 in non-Latin alphabet 〉 hath ought a debt. So Lev. 4. If a priest, &c. 〈 in non-Latin alphabet 〉 shall sin, the Targum reads, 〈 in non-Latin alphabet 〉 , shall owe. So Lu. 13. 4. of those on whom the tower fell, do you think, saith Christ, that these were 〈 in non-Latin alphabet 〉 , debtors, that is, offenders, beyond all? And proportionably to this, to pardon is by them expressed by 〈 in non-Latin alphabet 〉 , to remit, and here is rendered 〈 in non-Latin alphabet 〉 , to release or absolve.
[ b] V. 7. The door is shut ] The Romans were wont to express the first part of the night, the close of the evening, by primâ face, candle-lighting. A later part other nations expressed by shutting up the doors, called in Greek 〈 in non-Latin alphabet 〉 , which time was wont by a kind of bell-man to be cried about the streets. Thus Jos. 25. About the time of shutting the gate, where the Greek reads 〈 in non-Latin alphabet 〉 , when the gate was shut. Thus in this place, the door is shut, is meant as an expression of the latenesse of the time of night, and is expressed v. 5. by 〈 in non-Latin alphabet 〉 at midnight.
[ c] V. 41. Such things as you have ] The phrase 〈 in non-Latin alphabet 〉 signifies according to ability. So when Epictetus appoints to abstain from oaths 〈 in non-Latin alphabet 〉 , as far as we are able, and in Gemisthus Pletho 〈 in non-Latin alphabet 〉 . p 57. 〈 in non-Latin alphabet 〉 , speaking of him, who of that which he hath, exercises liberality without any great expense. This is expressed in Tob. by 〈 in non-Latin alphabet 〉 , give alms of what thou hast, and so Lu. 8. 3. & 12. 33. and so saith Hesychius, 〈 in non-Latin alphabet 〉 , that which a man hath in his power; and Phavorinus to the same purpose, 〈 in non-Latin alphabet 〉 , and 'tis answerable to that of Deut. 16. 10. which we read, according as the Lord thy God hath blessed thee. But because the precept is here given to the hypocritical Pharisees, who may have been guilty of great sins of injustice, and 'tis not impossible 〈 in non-Latin alphabet 〉 may signify that, v. 39. (though I conceive it may fitly be taken in another sense, noted 1 Cor. 5. Note h.) and because this sin of oppression, and rapine, and cheating, and wronging others is so ordinary in the world that it may be reasonable for our Savior's speech to respect that among other sins, and so to propose here the way, on the sinners part, required for the cleansing of that. Therefore it is not amiss yet farther to observe, that the place here 〈 in non-Latin alphabet 〉 , and not 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , may in construction be so rendered, as that the two Accusative cases shall be set by way of Apposition, and both follow the Verb 〈 in non-Latin alphabet 〉 , and then the meaning will be, give what you have, or as far as you are able, as far as all that you have will reach. This we know the injurious is bound to, in case of rapine, to restore all that he hath taken away, before he can hope for pardon; but in case he be not able to restore all, yet certainly he must go as far as he can, and that is the least that will be accepted, (nay Zacchaeus 's example when he repented, may be fit in that case to be considered, who made a fourfold restitution to the injured person, and gave half of his goods to the poor, over and above) And he that either restores to the utmost, or doth it as far as is now in his power, he doth restore 〈 in non-Latin alphabet 〉 in this sense. But because many cases there are, wherein there is not place for exact restitution to the person injured, he may be gone, and all that have right to what was his, and the like, and in that case giving to • he poor, in works of mercy or pity, is the only way 〈◊〉 of restitution: and the like holds in other sins, wherein though no other man be wronged yet there is pollution contracted, and that must be cleansed by some effectual works of repentance, and mercy to the poor is specified as an eminent work of this kind, Dan. 4. 27. therefore in all these, and the like respects, the precept is here given more generally, to make use of these works of alms, where the case requires, as restitution where the case requires that, and even then, after Zacchaeus 's example, alms also; And so the full of the precept is, 〈 in non-Latin alphabet 〉 , give what you have in alms, even all that you have, where all is ill gotten, and the whole lump is by that means unclean; or as much as you have taken by rapine, and oppression, whatever that is (with advantage) if you have so much: If you have not, 〈 in non-Latin alphabet 〉 , what you have will by God's mercy be accepted. And so in other sins, wherein others have not been injured, or wherein no restitution is required, still a very liberal alms-giving is required, not only so much, as were every man's duty, abstracted from these pollutions thus contracted (as alms-giving, we know is simply under precept, and some degree of it is our righteousness, in the sacred style, we are unjust if we perform it not) but in some proportion to a trespass-offering, so much more, as a fruit of repentance, and a revenge on ourselves, and an evidence of our true contrition for our sins. And this in respect of the quotum, set down indefinitely (not defining the just proportion, but leaving that to our choice) 〈 in non-Latin alphabet 〉 , what we have or are able to give, and not only some small mite, unproportionable, as it would perhaps be interpreted, if it were here 〈 in non-Latin alphabet 〉 in Gemisthus 's notion premised, or as that is no more than 〈 in non-Latin alphabet 〉 in Tobit, out of what thou hast.
[ d] Ib. Cleane ] The Arabic word for alms Zachat, hath a double notion, say they, either of increasing, or cleansing; the first, quia erogatio ejus conciliat benedictionem opibus, because the giving alms obtains a blessing on the wealth, and so increaseth it; the second, quod opes ab inquinamento & animum ab avaritiae sordibus purgat, because it purgeth the riches from the pollution and filthiness that adheres to them, and the mind from the sullages of covetousness, according to that of Mat. 6. If the eye be single, that is, where the virtue of liberality is in the heart, the whole body is full of light, that is, of all Christian virtues, contrary to the vices pointed at by the darkness that follows. In reference to this notion of the word in the Syriac, and Arabic, this seems to be here spoken by our Savior, Give alms, which comes from a word that signifies to cleanse, and all shall be clean to you, your wealth shall be purged and blessed, and your mind cleansed also.
[ e] V. 47. Build the Sepulchers ] The meaning of this passage being thus rendered, Woe unto you that ye build the sepulchers of the Prophets, and your fathers killed them, will soon appear, if it be observed 1. that the woes here so oft denounced in this and other places against the Pharisees, were for several acts of Hypocrisy in them. Now Hypocrisy or personation, being the outward appearance, the disguise, or specious attire, of an action, that is here set down by itself, the vice that was disguised, and endeavored to be concealed under it, being not here named, but by their present actions (persecuting Christ ) visible and notorious, and withal intimated by S. Matthew, chap. 23. 32. as if he had said, Your building, and adorning the sepulchers of the old Prophets which your fathers killed, is in you a solemn personation or hypocrisy, acting the parts of very pious men, that bear much reverence to them, (and such is your speech, Mat. 23. 30. that if ye had lived in your fathers days, ye would not have had any hand in the killing the prophets. ) Secondly, by observing the 〈 in non-Latin alphabet 〉 and, between the 〈 in non-Latin alphabet 〉 ye bear witness and the 〈 in non-Latin alphabet 〉 ye have a complacency with the deeds of your fathers; for that And conjoines two different things affirmed of them by our Savior, which are ordinarily confounded, First, ye bear witness to the works of your fathers, ye testify to all men that your fathers killed the prophets that were sent to them, and Secondly, ye like well, approve of their deeds, (not that by their building their tombs they expressed that approbation, but that otherwise that was evidently seen) and though to disguise this, ye adorn their sepulchers, yet ye do really the same things that ye profess to condemn, and so are Hypocrites in so doing: which is more distinctly set down by Matthew, when he adds in a prophetic style 〈 in non-Latin alphabet 〉 fill ye up the measure of your fathers, noting their fathers sins, that they disclaim, to be of the same kind, but of an inferior degree to those which they are now ready to practice, and so to bring upon them those woes, that utter excision, which had not befall'n their fathers. Thirdly, by taking in into this period, that which both here, and in S. Matthew, is at the close of it, I will send them Prophets and Apostles, and some of them they will slay and persecute, to evidence them the generation of those Vipers, whose practices they professed to dislike, but do really imitate, which is the thing, wherein their Hypocrisy consisted, and upon which the judgment of hell came upon them.
[ f] V. 53. Provoke ] 〈 in non-Latin alphabet 〉 in ordinary Greek is to recite without book, as a scholar doth a lesson, 〈 in non-Latin alphabet 〉 , saith Soudas, and Phavorinus. And accordingly the place in Hesychius must be corrected, in stead of 〈 in non-Latin alphabet 〉 . But here by an Hebraism of using the Active voice in the sense of the Hebrew Hiphil, it signifies to make recite, and belongs to the Master or him that hears the other say his lesson. So saith Soudas, the word is used 〈 in non-Latin alphabet 〉 , when a master bids a boy say, or recite, and Hesychius 〈 in non-Latin alphabet 〉 to require one to say by heart, as Julius Pollux of the Passive 〈 in non-Latin alphabet 〉 , to be asked, or required, an account of what he hath learnt. Agreeably to this did they here ask Christ questions, and poze him, to hear what he could or would say, as an angry schoolmaster, that seeks occasion of severity against a scholar.