Annotations on the New Testament

Annotations on Chap. III.

[ a] V. 1. Governor] Some question may be, what is here meant by 〈 in non-Latin alphabet 〉 . But Jac. Cujacius the learned Lawyer hath cleared it; Rectiùs Vetus interpres Luc. 1. Procurante Pilato, quàm alii, praeside. Praeses enim Syriae tum fuit Vitellius vir Consularis, Procurator Pilatus, Eques Romanus. Cujus rei authors habeo Tertullianum, Tacitum, Josephum. The ancient interpreter Luc. 1. renders it more truly, Pilate being procurator, then others, Pilate being President, or Governor: for Vitessius was then Governor of Syria, one that had been Consul, but Pilate a knight of Rome was Procurator: So I learn from Tertullian, Tacitus and Josephus.

[ b] Ib. Tetrarch of Ituraea ] That which is here said of Herod's brother Philip being Tetrarch of Ituraea and Trachonitis is thus far confirmed by Josephus Ant. l. 18. c. 7. that this Philip died in the twentieth year of Tiberius, having for the space of 37. years been Praefect of Trachonitis, and Gaulanitis, and Batanaea where instead of Gaulanitis the truer reading is Auranitis, of which we have mention in the same Josephus Ant. l. 15. c. 13. as a part of Zenodorus his province, Trachonitis and B • tanaea being there named as the other parts of it, the latter of which (or else that, and Auranitis together) is sure the Ituraea here. As for the word 〈 in non-Latin alphabet 〉 Tetrarch, it denotes a principality of a fourth part, and when Herod, who is called so, is elsewhere called King Herod, the word King is to be taken in that latitude, as to signify no more then what Tetrarch here doth, one placed by the Romans over this Region of Galilee, with Regal power and for life, and thereby differing from the 〈 in non-Latin alphabet 〉 , a Governor (such as Pilate here, and Mat. 27. 2.) with Commission for so many years, 〈 in non-Latin alphabet 〉 , 1 Pet. 2. 14. a Deputy of the supreme, and as a Steward in a family, dispensing it under him, 〈 in non-Latin alphabet 〉 , and Procurator.

[ c] V. 2. High Priests ] Concerning the two 〈 in non-Latin alphabet 〉 or high Priests in this place (and the reconciling it with the Old Testament, where there was to be but one at a time, one of the sons of Aaron, Ex. 29. 30. Lev. 16. 32. and he to continue not for a year only, but for his life, whereas here it seems to be otherwise) many things have diversely been said by learned men. Without surveying of their several conjectures, I shall first think it worth observing that in the books of Samuel (when sure there was but one high Priest) Ahimelech the son of Ahitub being slain, and Abiathar succeeding him in the high Priests office, 1 Sam. 22. there is yet, after that, frequent mention of Zadok and Abiathar together, 2 Sam. 15. 35. Zadok and Abiathar the priests, and c. 17. 15. and c. 19. 11. and 20. 25. and 1 Chron. 15. 11. everywhere Zadok and Abiathar priests, and Zadok placed before Abiathar constantly (as Annas before Caiaphas here.) The reason of which is probably this, because though Zadok was not actually high Priest in David's time, yet being the son of Ahitub 2 Sam. 8 17. (not that Ahitub, the father of Ahimelech 1 Sam. 22. 11. who was of Ithamars line 1 Chron. 24. 2. but another 1 Chron. 6. 8. and 53. the lineal successor of Eleazar v. 4. and 50▪) to him the High-Priesthood regularly belonged, and so after the expulsion of Abiathar (the last of Eli's, and so of Ithamars line, 1 Kin. 2. 26, 27.) was restored to him, 1 Kin. 2. 35. and Abiathar being in David's time the High Priest of Eli 's, and so of Ithamars line, (to which, it seems, it was changed from Eleazars, and continued in that line for some time) Zadok being a principal person in authority with David, a Priest, and regularly heir to the Highpriesthood, is constantly joined with (and set before) Abiathar the high Priest. Agreeable to this example it is, that Annas father-in law to ( the high Priest of that year) Caiaphas, a most eminent person himself, and one that had been high-Priest also, and, I suppose, the chief of the race of Aaron's sons then alive, as Zadok was, is here set before, and joined with Caiaphas, and called 〈 in non-Latin alphabet 〉 high Priest, though punctually he executed not the office of the high Priest. This being said by way of preparation, the main of the difficulty may perhaps be removed by observing of three things: First, That at this time, the land being under the Roman Emperor (whose name and the year of his reign is set down at the beginning of the verse, as also his Procurator of Judea, Pontius Pilate, and the Tetrarchs of other places) the succession of the high-Priests was now changed, The one lineal descendent in the family of Aaron, which which was to continue for life, being not permitted to succeed ( 〈 in non-Latin alphabet 〉 , saith Eusebius l. 1. c. 18.) but some other, whom he pleased, named to that office by the Procurator every year, or renewed, as often as he pleased. To which purpose is that of Theophylact, 〈 in non-Latin alphabet 〉 . They who were at that time high Priests of the Jews, invaded that dignity, bought it, and so destroyed the Law, which prescribed a succession in the family of Aaron. Secondly, That there was at this time, after the Roman Conquest, and before the destruction of the Temple (whensoever they made no King of (but only sent a Procurator into) Judea ) the place and title of 〈 in non-Latin alphabet 〉 , Ruler of the people (and with it some part of the sovereign power) allowed unto the Jews, or at least somewhat proportionable to it. This Nasi was he which had at any time the chief power of that people within themselves, that is, what degree of power soever remained in the Jews at any time by the indulgence of their Conquerors it was principally in him: Whilest they were not subject to strangers, an absolute and supreme power (and therefore in the Law and in Ezekiel the Nafi or the Ruler signifies the King ) but when they were subject to other nations, a power subordinate, such as was allowed them by those that had dominion over them, but yet that supreme among themselves, for the deciding of all controversies arising from, and determinable by their Law, though generally without power of life and death, to enforce the sentences of their judicatures. Such are the 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 the chief of the Captives that returned from Babylon. Zerubbabel the son of Salathiel, Hag. 2. and Zach. 4. being of the tribe of Judah, Mat. 1. 12. Luke 3. 27. (at the same time when Joshua the son of Josedech is high Priest, Zach. 3. and therefore they two together are called the anointed ones, c. 4. 14. and named in the front of the Captives, Ezra. 2. 2.) and after him his posterity, till about the time of the Maccabees. According to that of S. Basil in his Epistles p. 1170. 〈 in non-Latin alphabet 〉 . The successors of Salathiel and Zerubbabel ruled the people somewhat after a popular manner, and after their time foreward the principality fell to the priesthood, to wit, in the time of the Macabees. (As for Nehemiah and the Governors mentioned by him c. 5. 14. it seems by his commission, and the Babylonish name 〈 in non-Latin alphabet 〉 , that he had his power from the King of Persia, not from the Jewish nation, or from the right yet remaining in them under their Conquerors, of living according to their own laws.) After the manner of what was thus done in Palestine the like was generally put in practice in the several countries whether the Jews were dispersed, that is, not only in Babylonia, but also at Alexandria (saith Philo in Leg. ad Caium, ) to the Nasi whereof all the multitude of the Jews in Egypt were subject, a million saith Philo, in his time; And therefore saith Josephus, Ant. l. 20. c. 4. that the 〈 in non-Latin alphabet 〉 of the Jews being dead, the Emperor Claudius 〈 in non-Latin alphabet 〉 did not forbid them to set Rulers of the nation over them, but consented 〈 in non-Latin alphabet 〉 , that all should be subject to them, according to their own customs, and not be forced 〈 in non-Latin alphabet 〉 to transgress the religion of their fathers. The like is reported of Augustus by Philo ad Flaccum, calling these rulers 〈 in non-Latin alphabet 〉 , as Josephus did 〈 in non-Latin alphabet 〉 , and others of the heathen Writers Patriarchas, See Vopiscus in vita Saturnini. Thirdly, This office of the Nasi generally sell on some person of the greatest authority among them, for skill and knowledge in their Law. And 'twill not be improbable that that should be some Priest (such being most carefully brought up in that knowledge) and then though it be not necessary to suppose that that were the lineally descended high Priest (there being no such perhaps left in the sand) yet 'twill be easy to conceive, that a Priest the chief of one of the ranks, especially of the first rank of the Priests, and he possessed with so great authority, as that of the Nasi (the greatest now left among them should be styled 〈 in non-Latin alphabet 〉 , chief or high priest. And so, I conceive, it was at this time, somewhat after the manner of what the Maccabee • had formerly been, which were in a manner Kings and priests both, that is, being priests, were also one after another, leaders and rulers of the Jews, (proportionable to the Nasi, of which I now speak) the only rulers which then they had with any image of Regality on them. That this may be more discernible, 'twill not be amiss in brief to set down the beginning and progress of them. Upon the profanation committed by Antiochus upon the Law and worship of God among the Jews, arose Mattathias the son of John, the son of Simeon, a priest in Modin, of the sons of Joarib (that is, of that family which had the first course of the four and twenty assigned to them by lot 1 Chron. 24.) and so of a family next to the family of the high priest, Aaron's successor. This Mattathias not pretending any right to the high priesthood (it being not affirmed that he was chief of that family of Joarib, but a branch of one of the sons, that is, one of that course, and besides Onias the last of the high priests of the succession of Aaron, was not, that appeareth, as yet gone into Egypt ) but merely as a Zealot began to to kill the profaners, then went out into the mountains with as many after him as he could get, and at last when he had gathered an army, he left Judas as the mightiest of his sons (though not by succession again as the eldest of them) to be General of it, 1 Mac. 1. 66. And he under the name of Judas Maccabaeus (or the Zealot ) did lead them, was as it were their King (the only one they had) their ruler at that time, and fought their battles illustriously, cleansed the Sanctuary, built a new Altar, and being at last slain, 1 Mac. 9. 18. it follows v. 29. that Judas 's friends (that is, those that had continued with him in all his actions) came to choose Jonathan a brother of Judas to be their prince or captain in his stead, to fight their battails, and so he took the government on him v. 31. And upon a treaty of league betwixt Alexander the son of Antiochus Epiphanes and him, Alexander ordains him to be the high priest of his nation, 1 Mac. 10. 20. and accordingly after that he is so called, v. 69. Thus the Dukedom and the high Priesthood continued to his successors, his brother Simon, and Hiracanus Simon's son, and so on, till the race of the Assamonaei or Maccabees were extinct also, by the killing of Aristobulus, and deposing of Hircanus. After which the Priesthood went among the Priests, at the will of the Governors appointed by the Romans, as Jonathan and the Assamonaei had been by the Kings, that then had power over them; but yet more uncertainly, not by successions, as among the Assamonaei they did. Now some successor as it were to that office of the Assamonaei, as far as they were rulers of the people (not as by the King appointed to be the high priests) that is, someone of the Jews, by themselves set up to be chief among them, I suppose to have been continued at this time, after Herod the Great. And this not the lineal successor of Aaron (for after the slight of the last Onias into Egypt where he built a Temple in imitation of that in Jerusalem, that Aaronicall line vanished, or was interrupted in Judea ) but, like Mattathias, some other Priest of great reputation and authority among the people; and such was Annas or Ananus or Ananias, at this time, a man of greatest value and authority among them, saith Josephus, who, though he differed from the high priest, put in by the Procurator, as Moses did from Aaron, yet being a Priest, and Nasi at this time, 'twill be easy to believe, that he should be called 〈 in non-Latin alphabet 〉 high priest or chief priest (being 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , a priest and ruler of the people) both here, and Act. 4. 6. and as I suppose, Act. 23. 5. where by what is said of him by S. Paul, it is acknowledged that he was 〈 in non-Latin alphabet 〉 prince, or ruler of the people. Accordingly the 〈1 page duplicate〉 〈1 page duplicate〉 story of the Gospel, Joh. 18. 13. mentions the carrying of Christ to Annas first, as to an officer of principal authority among them, who sent him bound to Caiaphas, that was the Pontifex maximus that year, of the Romans putting in, and so continued all the time of Pilate's Procuratorship. If this which hath been said of the Nasi be sufficient to show that Annas might pass for one of the 〈 in non-Latin alphabet 〉 here (and 〈 in non-Latin alphabet 〉 he is called, that's clear, and as clear, by what is said of him in Josephus, and the Gospels, the greatest man at that time among the Jews, to whom the malefactors were first brought, Joh. 18. 14. which proves him to be Nasi also) then the other part of the difficulty, as to Chaiaphas, will be soon cleared: For 'tis manifest that at this time the Roman Praefect did ad libitum, when he would, and that sometimes once a year, put in whom he pleased into the Pontificate, to officiate in Aaron's office, instead of the lineal descendent from him. And that is it of which Josephus so frequently makes mention. After the race of the Assamonaei it seems Jesus the son of Phaebes was put in, then he being put out, Simon is put in his stead, this Simon put out, and Matthias in his stead, Ant. l. 17. c. 6. then Matthias put out by Herod about the time of Christ's birth, and Joazar put in his stead, Ant. l. 17. c. 8. then Joazar put out by Archelaus and Eleazar put in, c. 15. and he again put out, and Jesus the son of Sia put in. Then in the first of Quirinus there is mention again of Joazar son of Boethius, l. 18. c. 1. who, it seems, was put in, and so turned out again by Quirinus the same year, and Ananus the son of Seth put in his stead, who was the Annas here mentioned by S. Luke. Then Gratus at the beginning of Tiberius 's reign, put out Annas and put in Ishmael, and in his stead Eleazar, Annas 's son, then in his stead Simon, and after his year, Caiaphas here, who continued from that, all his and Pilate's time, till Vitellius displaced him, and put Jonathan another son of Annas in his stead, and in his, a year or two after Theophilus another son of Annas, whom Agrippa again displaced, Ant. l. 19. c. 5. and put in Simon, and turning him out the same year, put in Mattathias a fourth son of Annas in the beginning of Claudius his reign, some nine years after the death of Christ, and soon removing him, put in Elioneus, c. 7. Then it seems, Cantharas was put in, for in his place Herod put in Joseph, l. 20. 1. and in his stead about fifteen years after the death of Christ, Ananias son of Nebedeus, c. 3. After him we find Jonathan, then, Ishmael, then Joseph, then Annas another son of Annas, then Jesus son of Damneus, then Jesus son of Gamaliel, then Matthias, in whose time the Jewish war began. These which I have thus named make up the number of 28. which, saith Josephus, l. 20. c. 8. held the Pontificate from the time of Herod to Titus 's burning of the Temple, that is, were the men which were put into it by the Roman Presidents, And Caiaphas is one of them, and so he is mentioned Mat. 26. 3. and 57. and Joh. 11. 49. Caiaphas high priest of that year, and Joh. 18. 13. 14. 24. referring to the yearly change of this office at that time, though, as appears by Josephus, it were continued in Caiaphas for some space. But now (to return to Annas again) it is observable from Josephus, that beside this series of the chief priests, Ananias is set down as 〈 in non-Latin alphabet 〉 in the very same time, when Jesus Damnei is said to have been put into that other line, l. 20. c. 8. And this appears to be the Annas here, for having spoken of him in the beginning of the chapter, and affirmed him to be the happiest of all men, as having five sons advanced to the dignity of high priest (viz. Eleazar, Jonathan, Theophilus, Mattathias and Annas ) after himself had enjoyed it to satiety, he now adds, that Ananias became daily more famous, beloved, and for his liberality honor'd of all, obliging daily with gifts Albinus the Procurator, and the Summus Pontifex, and presently he mentions Eleazar, as son of this Ananias, whom before we have set down son of this Annas. This being thus evident, it will be more then a probable conjecture, that by Annas 's or Annanians 's Pontificate, now spoken of, is meant his being the Nasi or ruler of the people at Jerusalem (as before I said) he being a person of so much authority among the Jews. And so these two, the Nasi and the summus sacerdos, being the two chief men among the Jews (it being affirmed by Josephus in the end of 8 chap. of l. 20. Ant. that the Pontifices were placed in the top of the Common-wealth, after the reign of Herod and Archelaus, the 〈 in non-Latin alphabet 〉 being brought to an Optimacy) may very well be resolved on, to be these two here named, as the 〈 in non-Latin alphabet 〉 at that time, though it fell out that they continued to be some years together. All which being put together will perhaps be able to answer any objection which can be brought against this conjecture. This Annas is after Act. 4. 6. called 〈 in non-Latin alphabet 〉 , Annas the high priest, or chief priest, and without doubt is the 〈 in non-Latin alphabet 〉 , Act. 23. 5. and Act. 24. 1. being by Josephus so called, as even now appeared. Of him S. Paul, Act. 23. saith, 〈 in non-Latin alphabet 〉 , I knew not that he is high priest. 'It is rightly wondered how Paul should be able truly to say that he did not know him to be high priest, being so well acquainted with the Jewish nation, and the customs of their judicature: But if we take notice of the words of the by-standers v. 4. r • vilest thou God's high priest? It is first certain that Ananias was not 〈 in non-Latin alphabet 〉 , the high priest of God, nor indeed any man else at that time among them, the lineal succession having been a long while interrupted. And to that in those words S. Paul answers, that he did not know that he was; meaning thereby, I suppose, the lineal descendent from Aaron. secondly there being at this time another high priest to whom that name more properly belonged, then to Ananias it could, viz. the summus Pontifex, or he that was put i • to the place of the Aaronicall priesthood by the Roman Praefect, this might truly be said by him again, I knew not that he was high priest. Howsoever knowing him to be at that time the Nasi, be retracted his hasty and sharp speech, as having said somewhat against the Ruler of the people, who was not by God's law to be evil spoken of. That which is ordinarily said of these two high priests, is, that one was the high priest, and the other his 〈 in non-Latin alphabet 〉 or vicarius, such as Zephaniah called the second Priest, Jer. 52. 24. Of this Sagan it is clear that, though he were chief or principal of the ordinary priests which ministered to the high priest, and, in the day of Expiation, supplied his place in officiating, if anything fell out which hindered him from being able to do it himself, and thereupon be called 〈 in non-Latin alphabet 〉 the chief of the ordinary priests, and 〈 in non-Latin alphabet 〉 the secondary priest, and 〈 in non-Latin alphabet 〉 the other priest, and 〈 in non-Latin alphabet 〉 in Josephus partaker of his office, viz. when he officiates for him, or in that he is appointed his vicarius, yet he is never 〈 in non-Latin alphabet 〉 the high priest. What he was you may plainly see, Cod. Joma c. 1. §. 1. where having spoken of the high priest 〈 in non-Latin alphabet 〉 that is to officiate on the day of Expiation, it follows 〈 in non-Latin alphabet 〉 they appoint unto him another priest under him, 〈 in non-Latin alphabet 〉 , if by chance any pollution, or profanation, (which hinders the high priest from officiating himself) do befall him, as in Josephus, Ant. l. 17. c. 8. when Matthias the high priest was unclean, Joseph the son of Ellem was his proxy or Vicar to officiate for him, but this only for the space of one day, as he there saith, (the great day of Expiation, as the Gloss on Joma clears it) by which it appears that he was under the high priest, as his substitute once a year for a day (not for a year, or any long time) but never his collegue or equal to him. 2 ^lie. 'It is evident, that this of the Sagan cannot be applied to this matter. For I shall demand, to which of these two did the office of Sagan belong at this time, to Annas, or to Caiaphas? To Annas it could not, because if it did, he must be acknowledged inferior to the high priest, whereas Annas in all passages of Scripture, where he is named with Caiaphas, hath the priority, and never appears to be inferior to Caiaphas, and therefore it must belong to Caiaphas, or to neither of them. And to Caiaphas it cannot, because 'tis manifest, both that Annas was not the Pontifex Maximus at this time, & that Caiaphas was, by the series of them, even now set down from Josephus. 3 ^lie. The office of the Sagan, as vicarius to the high priest, extended no farther then to the officiating in the Temple (for from that only was the high priest excluded by pollution, so as to need a substitute to officiate for him) Or if it could be conceived that the Sagan were to supply the high priests place in judicature, when he were detained by sickness, &c. yet of Annas here that cannot be affirmed, for 'tis apparent, that his authority continued to him, Joh. 18. 13. when Caiaphas was in health, and acted as high priest, v. 28. and so also Act. 4. 6. they both met in counsel together. For these reasons, I say, that ordinary way of reconciling this difficulty, by that of the Sagan, may not fitly be allowed, being not appliable to either of these, who are both named here as persons of authority among the Jews, next to the Emperor and his Procurator, and appear at the apprehending of Christ to be Magistrates and persons of civil jurisdiction, which the Nasi and high priest were, but the Sagan, as such, cannot be pretended to have been. Another account, I acknowledge, is given of this matter, by Eusebius l. 1. c. 9. to wit, that Christ is here said to have begun and accomplished his whole time of preaching under Annas and Caiaphas high priests, which, saith he, notes the compass of 4 years, and that he began his preaching, when Annas, and ended it, when Caiaphas was high priest. For about this time, saith he, the Roman Praefects having changed the Mosaical course, they that were by them made high priests continued not above a year in it. And he brings a succession out of Josephus thus, Valerius Gratus putting Annas out of the high priesthood, made Ishmael in his stead, then after a while removing him, he put Eleazar Annas 's son in his, and at the years end he gives it to Simon, and at the end of that year Joseph called Caiaphas also succeeded him, and all these within less then 4 years, and so, saith he, Caiaphas was high priest at the time of our Savior's passion. This might sound at first hearing, as a probable conjecture, but, if examined, will cease to be such. For, 1. the thing in hand Lu. 3. 1. is not to set down the space of the continuance of Christ's preaching, but the year of the beginning of Johns preaching punctually naming that 15 ^t h year of Tiberius, And 2 ^lie , that which Josephus saith, Ant. l. 18. c. 3. is this, That at the beginning (not 15 ^t h year) of the reign of Tiberius, Valerius Gratus was sent Praesident into Judea, that he continued so eleven years, that in that time, probably in the three first years of his Government, he changed the high priest yearly, that Caiaphas was the last of them, who continued the rest of Gratus 's time, and all Pilate's ten years, and was not removed till the time of Vitellius, who succeeded Pilate, and put Jonathan Annas 's son in his stead, l. 18. c. 9. By which 'tis clear that Eusebius was mistaken in applying that, which Gratus did in the beginning of Tiberius 's reign, to the four years of Christ's preaching and crucifixion, which was certainly under Pilate, all whose time Caiaphas was continued in the high priesthood. And so that cannot be the way of salving this difficulty. There is only a third way, that I have met with, that Annas having been high priest long since, was now a kind of Consulary man, and as such, being also father-in-law to Caiaphas the high priest of the year, is styled 〈 in non-Latin alphabet 〉 high priest also. But to this the answer is clear, that there were many other such Pontifical men alive, that is, such as had been Pontifices in their times, and therefore there was nothing in that peculiar to Annas, or which could put him in the Pontifical Fasti, as the 〈 in non-Latin alphabet 〉 of that year, without some other addition of Dignity, peculiar to him from those others, such as I suppose that of the Nasi, and cannot imagine that of being father-in-law to Caiaphas, or any such extrinsical relation to be.

[ d] V. 14. Accuse any falsely, ] 〈 in non-Latin alphabet 〉 though it have a Proverbial signification to accuse, and by that means to flatter those, to whom that accusation is whisperingly conveyed, and had its original from a passage about figs, as Phavorinus, and the Grammarians ordinarily express it, yet it is used in a greater latitude for wronging, taking away anything by force from any, according to the latitude of the signification of the Hebrew 〈 in non-Latin alphabet 〉 which signifies both to calumniate, and to use violence, and accordingly is rendered in the Old Testament, sometimes by 〈 in non-Latin alphabet 〉 , (in the notion of oppressing by force ) 〈 in non-Latin alphabet 〉 , sometimes by 〈 in non-Latin alphabet 〉 , but that in many places, when the sense would rather have required 〈 in non-Latin alphabet 〉 , or the like, so in Job. 35. 9. Psal. 119. 21. and other places. From this Old Testamentuse of the word must the sense of it be fetched in the New. So when Zacchaeus c. 19. 8. saith of himself 〈 in non-Latin alphabet 〉 (which is the only other place where the word is used) it belongs clearly to wrong dealing, violence, injustice, taking by force from others (which was ordinary for the Publicans to do • ,

[ e] V. 23. Son of Heli ] The settling of the Genealogy of Christ, and reconciling the differences between S. Luke and S. Matthew, is a matter of some uncertainty, arising from the customs of the Jews in reckoning their Genealogies, among whom it is ordinary to find different pedegrees, which seem to contradict one another, when they do not. And the matter requiring some length I rather refer the Reader to the labors of the learned H. Grotius on this place, and in the particular of Cainan v. 36. to the learned Sam. Bochartus in his Phaleg, l. 11. c. 13.

CHAP. IV.

1. AND Jesus being full of the holy Ghost returned from Jordan, and was led by the Spirit into the wilderness,

2. Being forty days tempted of the devil, and in those days he did eat nothing, and when they were ended, he afterward hungered.

3. And the devil said unto him, If thou be the son of God, command this stone that it be made bread.

4. And Jesus answered him, saying, It is written, that man shall not live by bread alone, but by every word of God.

5. And the devil taking him up into an high mountain, shown unto him all the kingdoms of the world in a moment of time.

6. And the devil said unto him, All this power will I give thee, and the glory of them, for that is delivered unto me, and to whomsoever I will, I give it.

7. If thou therefore wilt worship me, all shall be thine.

8. And Jesus answered and said unto him, Get thee behind me, Satan: For it is written, thou shalt worship the Lord thy God, and him only shalt thou serve.

9. And he brought him to Jerusalem, and set him on a pinnacle of the Temple, and said unto him, If though • be the son of God, cast thyself down hence,

10. For it is written, He shall give his Angels charge over thee to keep thee,

11. And in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.

12. And Jesus answering, said unto him, it is said, thou shalt not tempt the Lord thy God.

13. And when the devil had ended all the temptation, he [departed from him for a season.]

[Paraphrase] 13. left him for a time, meaning to wait an opportunity to assault him again. See Mat. 4. 11.

14. And Jesus [returned in the power of the Spirit] into Galilee, and there went out a fame of him through all the region round about,

[Paraphrase] 14. being by the powerful incitation of the Spirit of God now stir'd up to set upon this prophetic office, returned

15. And he taught in their synagogues being [glorified] of all.

[Paraphrase] 15. exceedingly admired.

16. And he came to Nazareth, where he had been brought up, and, as his custom was, he went into the synagogue on the Sabbath day, [and stood up for to read.]

[Paraphrase] 16. And he made show to undertake to expound some part of sacred writ, as their Doctors are wont to do.

17. And there was delivered to him] the book of the prophet Isaiah, and when he had [note a] opened the book, he found the place where it was written,

[Paraphrase] 17. And the officer of the synagogue (see v. 20.) brought him

18. The spirit of the Lord is upon me, because he hath anointed me to preach the Gospel to the poor, he hath sent me to heal the broken-hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty [them that are bruised,]

[Paraphrase] 18. those that long imprisonment and shakels have bruised,

19. To preach the acceptable year of the Lord.]

[Paraphrase] 19. To proclaim to all a year of Jubilee, wherein servants are set free &c.

20. And he closed the book, and gave it again to the [ minister] and sat dow • , and the eyes of all them that were in the synagogue were fastened on him.

21. And he began to say unto them, This day is this scripture fulfilled in your ears.

22. And all bare him witness, and wondered at the gracious words which proceeded out of his mouth. And they said, Is not this Joseph's son?]

[Paraphrase] 22. And all that heard him did with acclamations express that they were amazed at the power and wisdom with which he spake, (see Psal. 45. 2.) wondering whence he had such excellencies, Mat. 13. 54. but because they knew he was Josephs reputed son, one brought up in an ordinary condition, they did not believe on him.

23. And he said unto them. Ye will surely say unto me this proverb, Physician heal thyself: Whatsoever we have heard done in Capernaum, do also here in thy country.]

[Paraphrase] 23. Whereupon the spake unto them, saying, that which among the Jews is by way of gibe vulgarly used to a Physician, who is himself fallen into any disease, or infirmity, Physician &c. (which signifies a man that pretends to do cures abroad, but is able to do none at home) is become appliable to me, who being believed on by strangers, and by that means having opportunities to do miracles or healing among them, am despised and rejected among my own countrymen, very few of whom having that belief of my power, as to come to me for cure, Mar. 6. 5. I cannot consequently do many such miracles here, Mat. 13. 58. which in Capernaum and other places I have done.

24. And he said, verily I say unto you, No prophet is accepted in his own country.]

[Paraphrase] 24. And so generally it hath been, when prophets have been sent to work miracles of mercy, very few among their country-men, to whom they were familiarly known, have been found fit to receive them.

25. But I tell you of a truth, many widows were in Israel in the days of Elias, when the heaven was shut up three years and six months, when great famine was throughout all the land.

26. But unto none of them was Elias sent, save unto Sarepta a city of Sidon, unto a woman that was a widow.]

[Paraphrase] 25, 26. As in Elias's time of the many men and women, particularly of widows that were in that time of famine, through all Israel, there was none qualified to receive that miracle from Elias, but one only, the widow of Sarepta, or Zarephath a city of Zidon, 1 Kin. 17. 9.

27. And many lapers were in Israel, in the time of Eliseus the prophet, and none of them was cleansed, saving Naaman the Syrian.]

[Paraphrase] 27. And though there were many leprous persons among the Israelites in Elisha's time, yet they being his country-men, the observation was there as here, that no one of them had faith to seek and qualify himself for a cure of his leprosy, Only Naaman which was not that country-man, but a Syrian, was by Elisha converted to the true religion, and healed of his leprosy.

28. And all they in the synagogue when they heard these things, were filled with wrath,

29. And rose up, and thrust him out of the city, and led him unto the brow of the hill (whereon their city was built) that they might cast him down headlong.

30. But he [passing through the midst of them] went his way.

[Paraphrase] 30. without being hurt by any of them.

31. And came down to Capernaum, a city of Galilee, and taught them on the Sabbath days.

32. And they were astonished at his doctrine, for [his word was with power.]

[Paraphrase] 32. he spake with authority, Mat. 7. 29. and added miracles also to confirm the truth of what he said.

33. And in the synagogue there was a man, which [had a spirit of an unclean devil,] and cried out with a loud voice,

[Paraphrase] 33. was possessed by the devil, and tormented with a sore disease consequent to it,

34. Saying, let us alone, what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art, the holy One of God.

35. And Jesus rebuked him, saying, Hold thy peace, and come out of him. And when the devil had [thrown him in the midst, he came out of him, and hurt him not.]

[Paraphrase] 35. cast him into a sit of apoplexy, before or in the presence of them all, the devil and the disease departed from him, and he was very well immediately.

36. And they were all amazed, and spake among themselves, saying, [What a word is this?] For with authority and power he commandeth the unclean spirits, and they come out.

[Paraphrase] 36. This is very wonderful beyond all that was ever seen before,

37. And the fame of him went out into every place of the country round about.

38. And he [arose] out of the synagogue, and entered into Simon's house, and Simon's wives mother was taken with a great fever, and they besought him for her.

[Paraphrase] 38. went

39. And he stood over her, and [rebuked the fever, and it left her,] and immediately she arose, and ministered to them.

[Paraphrase] 39. commanded the fever to depart from her, and so it did.

40. Now when the sun was setting, all they that had any sick of divers diseases brought them unto him, and he [laid his hands on everyone of them, and healed them.]

[Paraphrase] 40. by prayer and imposition of hands, without the use of anything else, cured them.

41. And devils also came out of many, crying out, and saying, thou art the Christ the son of God. And he rebuked them, suffered them not to speak: for they knew that he was Christ.

42. And when it was day he departed, and went into a desert place, and the people sought him, and came unto him, and [stayed him] that he should not'depart from them.

[Paraphrase] 42. used all means to prevail with him.

43. And he said, [I must preach the kingdom of God to other cities also: for therefore am I sent.]

[Paraphrase] 43. My business is to preach the Gospel, (and the cures which I work are but subservient to that,) and this I must preach to the rest of the villages and towns, and not continue still in one place.

44. And he preached in the synagogues of Galilee.

Annotations on Chap. IV.

[ a] V. 17. Opened the book ] The word 〈 in non-Latin alphabet 〉 refers to the manner of writing among the Jews, which was not in Parchments or papers sowed together, as we now use, but in one continued page or long roll, and that folded up to save it from dust or other harm. So the Hebrew 〈 in non-Latin alphabet 〉 signifies no more, then charta volubilis, a paper, or parchment folded up, according to that of Isa. 3. 4. 〈 in non-Latin alphabet 〉 , and the heavens shall be folded up 〈 in non-Latin alphabet 〉 , as a book, referring to the custom of folding books and writings; and so Apoc. 6. 14. the heavens passed away, 〈 in non-Latin alphabet 〉 , as a folded book, that is, 〈 in non-Latin alphabet 〉 which is by the Greek sometimes called 〈 in non-Latin alphabet 〉 , and by us rightly rendered a bill, Deut. 24. 1. and sometimes 〈 in non-Latin alphabet 〉 , from the round form, when 'tis folded up, as in Architecture some round parts are called 〈 in non-Latin alphabet 〉 Exod. 26. 32. 27. 17. 36. 34. 38. 28. 27. and so saith Soudas, 〈 in non-Latin alphabet 〉 , the volume, or round form of a book, which some call the folding; Thus it is used Heb. 10. 7. out of the Psalmist, for a roll, or instrument, or indenture, wherein Christ undertakes in writing, under his hand as it were, to do God's will, or that which God requires of him, by way of office. And Theophylact who explains it by 〈 in non-Latin alphabet 〉 a roll. After the manner of these rolls or bills, were their books and other writings rolled up, when they would shut them, 〈 in non-Latin alphabet 〉 the books of the law folded up, saith R. Eliezer, in Gemar. Sanhed. c 7. and opened by way of 〈 in non-Latin alphabet 〉 , unfolding, or unrolling, and then again 〈 in non-Latin alphabet 〉 rolled up, as here 〈 in non-Latin alphabet 〉 rolling it up, v. 20. which the Hebrews ordinarily express by 〈 in non-Latin alphabet 〉 , and he folded up the book, or roll, that is, shut it up, Joma. c. 7. § 1.

CHAP. V.

1. AND it came to pass that as the people pressed upon him to hear the word of God, he stood by [the lake of Gennesareth,]

[Paraphrase] 1. the sea of Galilee, Mat. 4. 18. or lake of Tiberias. See note on chap. 3. c. and on Mat. 14. e.

2. And saw two ships standing by the lake, but the fishermen were [note a] gone out of them, and were washing their nets,]

[Paraphrase] 2. And saw two boats, one belonging to Andrew and Simon, Mat 4. 18. 'tother to Zebedee, and his sons, James and John, and the fishermen having made an end of fishing for that time, had carried out their nets, and cleansed them, meaning not to let them down 〈◊〉 use them anymore.

3. And he went into one of the ships, which was Simon's, and prayed him that he would thrust out a little from the land, and he sat down, and taught the people out of the ship.

4. Now when he had left speaking, he said unto Simon, Launch out into the deep, and let down your nets for a draught.

5. And Simon answering, said unto him, Master we have toiled all the night, and have taken nothing, nevertheless at thy word I will let down the net.

6 And when they had this done, they enclosed a great multitude of fishes, and their net brake.

7. And they beckned unto their partners which were in the other ship, that they should come and help them. And they came and filled both the ships, so that [they began to sink.]

[Paraphrase] 7. both the boats with the weight of the fish sunk into the water discernibly, and were in danger to be lost.

8. When Simon Peter saw it, he fell down at Jesus knees, saying, [Depart from me, for I am a sinful man, O Lord.]

[Paraphrase] 8. My sins make me uncapable of receiving benefit from thy miracles, this great miracle of the fish being ready to drown the boat, and to become destructive to me, I beseech thee go out of the ship.

9. For he was astonished,] and all that were with him, at the draught of fishes, which they had taken.

[Paraphrase] 9. This he spake, not out of a desire to be rid of his company, but out of a great sense of his own unworthiness, and a great dread and amazement wrought in him by the miracle.

10. And so was also James and John the sons of Zebedee, which were partners with Simon, And Jesus said unto Simon, Fear not, [from henceforth thou shalt catch men.]

[Paraphrase] 10. thou shalt be a fisherman no longer, thy trade shall be changed into a more honorable, that of catching, so as to keep alive, and not (as in hunting and fishing &c. it is ordinary) to kill what is caught by thee; thou shalt catch men, and by so doing, preserve them to all eternity.

11. And when they had brought their ships to land, [they] forsook all and followed him.

[Paraphrase] 11. all four of them.

12. And it came to pass, when he was in a certain city, behold a man full of leprosy, who seeing Jesus, fell on his face, and besought him, saying, Lord, if thou wilt thou canst [make me clean.]

[Paraphrase] 12. recover me from my foul disease.

13. And he put forth his hand and touched him, saying, I will, be thou clean.] And immediately the leprosy departed from him.

[Paraphrase] 13. And he did but touch him, and speak the word

14. And he charged him to tell no man, [but go and show thyself to the priest, and offer for thy cleansing, according as Moses commanded, for a testimony unto them.]

[Paraphrase] 14. But, said he, go, &c. See note on Mat. 8. d.

15. But so much the more went there a fame abroad of him, and great multitudes came together to hear and to be healed by him of their infirmities.

16. And he withdrew himself into the wilderness,] and prayed.

[Paraphrase] 16. did oft go aside into places of solitude,

17. And it came to pass [on a certain day, as he was teaching, that there were Pharisees and doctors of the law sitting by, which were come out of every town of Galilee, and Judea, and Jerusalem, and the power of the Lord was present to heal them.]

[Paraphrase] 17. on one of those days, besides his customary going out to some privacy for prayer, he spent some time in teaching, or expounding the Scriptures to them, and there were present many Pharisees, and Doctors of their law, and divers others coming from the parts of Galilee, &c. and he exercised his divine power in healing those that thus came unto him from all parts to that purpose.

18. And behold, men brought in a bed a man which was taken with the palsy, and they sought means to bring him in, and lay him before him.

19. And when they could not find by what way they might bring him in because of the multitude, they went up on the house top, and let him down through the tiling with his couch into the midst before Jesus.

20. And when he saw their faith, he said unto him, Man, thy sins are forgiven thee.

[Paraphrase] 20. Mat. 9. 2.

21. And the Scribes and the Pharisees began to reason, saying, [Who is this which speaketh blasphemies? Who can forgive sins but God alone?]

[Paraphrase] 21. This is sure a blasphemer, making a God of himself, for none but such can forgive sins.

22. But when Jesus perceived their thoughts, he answered and said unto them, [What reason ye in your hearts?]

[Paraphrase] 22. What ground have you for this dispute beginning in your hearts (and expressed by your tongues, v. 21.)

23. Whether is easier to say, Thy sins be forgiven thee, or to say, Rise up and walk?

24. But that ye may know that the son of man hath power upon earth to forgive sins, he said unto the sick of the palsy, I say unto thee, Arise, and take up thy couch and go into thine house.]

[Paraphrase] 23, 24. Is it blasphemy for him that is endued with divine power, and can cure all diseases with his word, to forgive sins also? The one ye shall see me able to do, And why may I not then freely, and without injury to any, do the other also? (see Mat. 9. 6.) whereupon he said to the Paralytick, I command thy health to return to thee, and thee to take up that bed, on which now through weakness thou art laid, and to carry it home unto thy house.

25. And immediately he arose up before them, and took up that whereon he lay, and departed to his own house, glorifying God.

26. And they were all amazed, and they glorified God, and were filled with fear, saying, We have seen strange things today.

27. And after these things he went forth and saw [a Publican named Levi] sitting at the receipt of custom, and he said unto him, Follow me.

[Paraphrase] 27. Matthew, or Levi, the Publican; see Mat. 9. b.

28. And he left all and rose up and followed him.

29. And [Levi] made him a great feast in his own house, and there was a great company of Publicans, and of others that sat down with him.

[Paraphrase] 29. Matthew.

30. But [ [note b] their Scribes and Pharisees murmured again his disciples, saying, Why do ye eat and drink with Publicans and sinners?]

[Paraphrase] 30. the Scribes of the Jews in that place, and the Pharisees murmured, and whispered against Christ, and questioned with his disciples, why their Master and they would do that which was so unlawful by the Jewish law, to wit, eat and drink with heathens, and those that freely converse with them.

31. And Jesus answering said unto them, They that are whole need not a Physician, but they that are sick.

32. I came not to call the righteous, but sinners to repentance.

33, And they said unto him, [Why do the disciples of John fast often, and make prayers and likewise the disciples of the Pharisees, but thine eat and drink?]

[Paraphrase] 33. when the disciples of John (Mat. 9. 14.) and the Pharisees observe frequent days of fasting, at least two every week, and set apart those days to prayer also more solemnly then the rest, What is the reason that thy disciples do not so at all, keep no solemn weekly days of fasting?

34. And he said unto them, [Can ye make the children of the bride-chamber fast,] while the bridegroom is with them?

[Paraphrase] 34. Can it be expected or thought reasonable for the guests of a marriage-feast to fast,

35. But [the days will come when the bridegroom shall be taken away from them, and then shall they fast in those days.]

[Paraphrase] 35. there are sad days to come upon my disciples, and when they come, and I, on whom they depend, am removed from them, then will it be seasonable for them to practice that duty of fasting.

36. And he spake also a parable unto them. [No man putteth a piece of a new garment upon an old, if otherwise] then both the new maketh a rent, and the piece that was taken out of the new agreeth not with the old.

[Paraphrase] 36. No prudent man putteth a parch of new cloth into an old garment (see Mat. 9. 16.) or if he do not observe that rule of prudence,

37. And no man putteth new wine into old bottles, else the new wine will burst the bottles and be spilled, and the bottles will perish.

38. But new wine must be put into new bottles, and both are preserved.

39. No man also having drunk old wine, streightway desireth new, for he saith, The old is better.

[Paraphrase] 39. It is not best immediately to bring men to an austere course of life, but by degrees, least they fall off upon the ungratefullnesse of it: for they that have tasted old wine which is the smoother, will not willingly leave that for new, which is more harsh (see Ecclus. 9. 10.) the old being sweeter, more grateful and delightful and agreeable to the stomach; And thus it is fit to condescend to the weaknesses of men, and not presently to require of my disciples the austerities of fastings &c. especially while I am with them, which is rather a time of festivity to them, But there will soon be a season for fasting also. ver. 35. &c.

Annotations on Chap. V.

[ a] V. 2. Gone out of them ] Some differences seem to be between the story of Christ's coming to these two boats &c. here set down, from what it had been in S. Matthew. There Peter and Andrew were casting nets into the sea, or lake, Mat. 4. 18. and James and John were in the ship mending their nets, v. 21. but here 'tis said indifferently of them, 〈 in non-Latin alphabet 〉 , having departed from their boats, 〈 in non-Latin alphabet 〉 , they washed, or, had washed, their nets. So again 'tis said that Christ called Andrew and Peter, and they followed him, Mat. 4. 20. 〈 in non-Latin alphabet 〉 and departing thence he saw the other two, and called them v. 22. whereas here when Peter is called, James and John are with him v. 10. and unless they were called at the same time with Peter, there would be found no other mention of their call, or their following of him. In answer. to these, it must first be observed in general, that Matthew and Mark making a brief summary relation, and leaving out a main particular of this story, which Luke takes in, that of the miracle of the fishes, and setting down no more but his seeing and coming to their boats, and his calling them, and their following him, do upon occasion of his coming first to one boat, then to the other, set down all that belongs to the one, before they proceed to the other, which is very ordinary in all stories, when yet many of the passages are intermix'd. This being said, it must next (for the reconciling of the first seeming difference) be observed, that what is here said, 〈 in non-Latin alphabet 〉 in the Aorist, must be understood of the time past indefinitely, and be best rendered, they had washed their nets, and so for the 〈 in non-Latin alphabet 〉 too, they had gone out and washed (that is, they had given over fishing at that time) and having done so, they were returned to their boats again before this time, when 'tis said of Christ, that he saw their ships standing by the lake, that is, at the point specified here ver. 1. when standing by the lake the people pressed upon, or flocked unto, him to hear the word. And as this is intimated by S. Luke ver. 3. (when 'tis said that Christ entered into one of the ships, and desired Simon, the owner of it, to thrust out a little, which notes that he was come back to the boat again) and as this is all that is affirmed by S. Luke in that matter, so it agrees very well with that which is said by S. Matthew; For before this it is, at Christ's first coming to the lake, that S. Matthew describes them in another posture, Jesus walking by the sea of Galilee saw two brothers, Simon and Andrew, 〈 in non-Latin alphabet 〉 &c. casting a net into the sea; Which as it may possibly signify fishing, so it may otherwise be interpreted, not to denote their being actually a fishing at that time (for that is expressed Lu. 5. 4. by a very distant phrase, 〈 in non-Latin alphabet 〉 letting down their nets to catch, and that by launching out 〈 in non-Latin alphabet 〉 into the deep or midst of the lake ) but more probably their washing their nets in the sea, as they were sitting on the shore, (and then that will be directly all one with the 〈 in non-Latin alphabet 〉 washing or scouring of them, which, as now past, is here mentioned by S. Luke ) And departing thence, saith S. Matthew, he saw other two brothers, the sons of Zebedee in the ship mending their nets: where, as their mending their nets was subsequent to the washing of them (and supposes it past, as 〈 in non-Latin alphabet 〉 they had washed here doth) so it agrees with S. Luke's affirmation, ver. 7. where they are supposed to be 〈 in non-Latin alphabet 〉 in the boat. The design of S. Luke in setting down this circumstance of their having gone out of their boats, and washed their nets was doubtless to intimate, what is after affirmed, ver. 5. that at the time of Christ's coming thither, they had despaired of catching any fish, and so had given over for that time, and had set to washing, and after that they in one boat, saith S. Matthew, to mending their nets; which as it is a farther evidence of their resolution to fish no more at that time, so it is an enhancement of the miracle following, of the great draught of fish, which S. Luke sets down at large, but Matthew and Mark did not meddle with. Which order being thus supposed in the first part, the second will follow very agreeably, and all be capable of an exact Harmony, by compounding of Matthew and Luke together thus; Jesus walking by the sea of Galilee, at his first coming thither, saw two brothers, Simon called Peter, and Andrew his brother, casting their net into the sea, Mat. 4. 18. that is, washing of it, Lu. 5. 2. When he had staid a while with them, he went on to another boat, and there he found other two brethren, James the son of Zebed • e, and John his brother in a boat with Zebedee their father, who having newly washed, were now mending their nets v. 21. both these precedent to, and so reconcilable with the subsequent passages mentioned Lu. 5. 2. He saw two ships standing, or abiding, 〈 in non-Latin alphabet 〉 by the lake, that is, at the shore, and the fishermen having gone out of them had washed their nets. And then (upon the people's pressing about him to hear, Lu. 5. 1.) follows that passage (not at all related by S. Mat. or S. Mark ) that he went into one of the ships, or boats, that of Peter, v. 3. and having, contrary to Peters intention, persuaded him to launch out and let down the net 〈 in non-Latin alphabet 〉 , to try what he could catch, he there wrought that miracle, which had like to have drowned the boat, and occasioned the calling in of James and John to their relief, and gave them all an astonishing evidence of his power. Hereupon to remove their fears, Christ saith to Simon here in the end of v. 10. Fear not, henceforth thou shalt catch men. At which time, I suppose, he called not him only, but all the other three, that had their parts in this miracle; This Matthew sets down first of Peter and Andrew v. 19. to whom he saith, Follow me, and I will make you fishers of men, and immediately they followed him, v. 20. and then of the other two, v. 22. who also left their nets and boat and father, and followed him; which act of their ready following S. Luke sets down agreeably, though more distinctly v. 11. when they had brought their boats to land, they left all, and followed him; i. e. when the two pair of fishermen, with their two boats, so laden that they were afraid they would sink, had brought them safe to shore, and had this farther evidence of Christ's power in delivering them from that danger, being all called, they all obeyed his call, left their trade and goods, and attended him as disciples ever after. And whereas of his calling the sons of Zebedee, S. Mark interposes, 〈 in non-Latin alphabet 〉 he saw them mending their nets, and straightway he called them, Mar. 1. 19, 20. which seems to place no space or interval betwixt his coming to their boat and his calling them, That may easily be answered by observing, First, that the word 〈 in non-Latin alphabet 〉 presently is not always taken in that nice sense, to signify immediately, but often is taken in a latitude, and includes a greater interval, then here is supposed to have been; and Secondly, that it is not unlikely, that here should be an 〈 in non-Latin alphabet 〉 in the Period, which will thus be cleared in construction, he straight way called them, and they left their father, that is, as soon as he called them, they immediately left; for so 'tis read in S. Matthew, He called them, And they immediately left the boat &c.

[ b] V. 30. Their Scribes ] 〈 in non-Latin alphabet 〉 their, or of them, cannot relate to those which went next before, the Publicans, and other guests at the feast; For if 〈 in non-Latin alphabet 〉 their Scribes where some of them, they must murmur against themselves. Another way there is to render these words, by joining 〈 in non-Latin alphabet 〉 to 〈 in non-Latin alphabet 〉 murmured, thus, the Scribes murmured at them, that is, at Christ and those that were with him. In this way of interpreting it there will be two difficulties, First, that 〈 in non-Latin alphabet 〉 murmuring should be joined with a Genitive case; but that may be salved, by saying that 〈 in non-Latin alphabet 〉 is understood, as when Mat. 10. 1. 〈 in non-Latin alphabet 〉 power of spirits, is power against, or over, spirits, and Lu. 6. 7. 〈 in non-Latin alphabet 〉 an accusation of, that is against, him. The Second is, that 〈 in non-Latin alphabet 〉 ordinarily rendered against his disciples, is immediately joined with 〈 in non-Latin alphabet 〉 , murmured, which if it stand so, 〈 in non-Latin alphabet 〉 against them, cannot be joined with it also. The only way to salve that is by altering the ordinary punctation, and reading 〈 in non-Latin alphabet 〉 to his disciples, joining it to 〈 in non-Latin alphabet 〉 saying thus, 〈 in non-Latin alphabet 〉 , The Scribes and Pharisees murmured at them, saying to his disciples. But there doth not appear any necessity of this, there being yet a third interpretation, which is expressed with no inconvenience, viz. by rendering 〈 in non-Latin alphabet 〉 the Scribes of them, that is, the Lawyers &c. of, or among the Jews, inhabitants of that place, which were then present, and so the Pharisees also, as many of that sect as were there present at that time.

CHAP. VI.

1. AND it came to pass on the [note a] a second Sabbath after the first, that he went through the cornfields, and his disciples plucked the ears of corn and did eat, rubbing them in their hands.]

[Paraphrase] 1. In the morning of the day of Pentecost falling on a Sabbath day, by which conjunction that day became an high Sabbath, Christ passed through the corn-fields which were now full ripe (this feast of Pentecost being called the feast of harvest, Exod. 23. 16.) and his disciples (see Mat. 12. a.) plucked the ears of corn and eat of it.

2. And certain of the Pharisees said unto them, Why do ye that which is not lawful to do on the Sabbath days?]

[Paraphrase] 2. And the Pharisees questioned them, saying, Why do you eat before the public service, which is not to be done on Sabbath days, especially on such days as this, the feast of Pentecost? See note on Mat. 12. a.

3. and Jesus answering, said unto them, Have ye not read so much as this, what David did when himself was an hungered, and they which were with him?

4. How he went into the house of God, and did take and eat the show-bread, and gave also to them that were with him, which is not lawful to eat but for the priests alone.]

[Paraphrase] 3, 4. And Jesus answered for the disciples, by putting them in mind, what David did in the like case, that of hunger, transgressing the law of holy things, which is in like manner appliable to such transgressions as these on the Sabbath days.

5. And he said unto them, that, The son of man is Lord also of the Sabbath.

6. And it came to to pass also on another Sabbath, that he entered into the synagogue, and taught, and there was a man whose right hand was withered.

7. And the Scribes and Pharisees [watched him, whether he would heal on the Sabbath day,] that they might find an accusation against him.

[Paraphrase] 7. observed him insidiously, and at last asked him whether the working a cure on the Sabbath day were lawful or no? Mat. 12. 10.

8. But he knew their [ thoughts, and said] to the man which had the withered hand, Rise up and stand forth in the midst: And he arose, and stood forth.

[Paraphrase] 8. their designs of treachery (see note on Mat. 15. e.) and yet made no scruple to run the hazard, rather then omit the working of that mercy,

9. Then said Jesus unto them, I will ask you one thing, Is it lawful on the Sabbath days to do good, or to do evil; to save life, or to destroy it?

[Paraphrase] 9. And therefore said, He that doth not an act of charity when there is need of it, and he can do it, doth commit sin, and he that then doth not cure destroys; I shall therefore ask you this question, Which of these is the fittest employment for a Sabbath day to cure, or kill?

10. And looking round about upon them all, he said unto the man, Stretch forth thy hand; and he did so, and his hand was restored whole as the other.

11. And they were filled with [madness, and communed one with another] what they might do to Jesus.

[Paraphrase] 11. Senseless anger or rage, and consulted together

12. And it came to pass [in those days that he went out into a mountain to pray, and continued all night in [note b] prayer to God.]

[Paraphrase] 12. at that time, or then, he betook himself (see note on c. 1. m.) to a mountain to pray, and continued all night in an house of prayer, or oratory, used to that purpose for the service of God, to which men resorted to pray.

13. And when it was day he called unto him [his disciples, and of them he chose twelve, whom also he named [note c] Apostles.]

[Paraphrase] 13. his followers that received the faith, and attended his preaching, and of them he chose twelve to be constant attendants (and these were the men to whom after he left his power at his parting from the world, Joh 20. 21. and gave them Commission to plant and rule the Church, and then named them Apostles, as Governors sent by commission by him.)

14. Simon (whom he also named [Peter]) and Andrew his brother, James and John, Philip and Bartholomew,

[Paraphrase] 14. Cephas, which in Syriac signifies a stone)

15. Matthew and Thomas, James the son of Alpheus and Simon called Zealots,

16. And Judas the brother of James, and Judas Iscariot which also was the traitor.

17. And he came down with them, and stood in the plain and the company of his disciples, and a great multitude of People out of all Judea and Jerusalem, and from the sea coast of Tyre and Sidon, which came to hear him and to be healed of their diseases,

18. And they [that were vexed with unclean spirits,] and they were healed.

[Paraphrase] 18. that being possessed by the devils were brought into any disease by them,

19. And the whole multitude sought to touch him, [for there went virtue out of him, and healed them all.]

[Paraphrase] 19. because by virtue of any bare touch of his, cures were conveyed to all that needed them.

20. And he lifted up his eyes on his disciples, and said [note d] Blessed are [ye poor, for yours is the Kingdom of God.]

[Paraphrase] 20. ye lowly humble-minded men, and such as can be content to be poor when called to it, for you are the men to whom the Gospel peculiarly belongs.

21. Blessed are ye [that hunger now, for ye shall be filled.] Blessed are ye that weep now, for ye shall laugh.

[Paraphrase] 21. that in this life have an earnest desire after the righteousness which is not attained to perfectly till another: for the time shall come wherein ye shall be satisfied abundantly.

22. Blessed are ye when men shall hate you, and when they shall [note e] [separate you from their company, and shall reproach you, and cast out your name as evil,] for the son of man's sake.

[Paraphrase] 22. excommunicate and anathematize you as notorious offenders,

23. Rejoice ye in that day, and leap for joy, for behold your reward is great in heaven: for in the like manner did their fathers unto the prophets.

24. But [woe unto you that are rich for you have received your consolation.]

[Paraphrase] 24. the wealth and great prosperities of this world are a sad presage to those which do not use them Christianly: For all the good things, or matters of comfort that belong to them, they receive in this life.

25. Woe unto you that are full, for ye shall hunger. Woe unto you that laugh now, for ye shall mourn and weep.]

[Paraphrase] 25. All the worldlings present plenty will end in famine and misery, All their jollity in weeping and gnashing of teeth.

26. Woe unto you when all men shall speak well of you, for so did their fathers to the false prophets.]

[Paraphrase] 26. Even a good reputation when it is popular and general, the universal applause of the men of this world, is a very ill sign, and that which hath been generally the false, not the true, prophets portion.

27. But I say unto you which hear, Love your enemies, do good to them which hate you.

28. Bless them that curse you, and pray for them which despitefully use you.

29. And unto him that smiteth thee on the one cheek, offer also the other, [and him that taketh away thy cloak, forbid not to take thy coat also.]

[Paraphrase] 29. and from him that taketh away thy upper garment, withhold not thy shirt, or inner garment also. See Mat. 5. note r.

30. Give to every man that asketh of thee, and of him that taketh away thy goods [note f] ask them not again.]

[Paraphrase] 30. Every man that truly wanteth (such is not he that maketh begging his trade, and refuseth to make use of his labor to sustain or rescue him from want) is the proper object of every man's charity, and therefore no man that is thus qualified to receive, and by asking offers thee an opportunity, is to be rejected by thee, And liberality consisting of two branches, giving, and lending freely without interest, do thou exercise both parts of it towards the poor, give to all distrested persons that ask that from thee, and from him that wanteth and receiveth any lean from thee, exact no use.

31. And as ye would that men should do to you, do ye also to them likewise.]

[Paraphrase] 31. And whatever you would think an act of duty or charity from others to you, if you were in their condition and they in yours, be ye careful to do the same for them.

32. For if ye love them which love you, [what thank have ye? for sinners also love those that love them.]

[Paraphrase] 32. What thanks or reward can you expect? See 1 Pet. 2. 19. for the very heathens (as publicans Mat 5. 46.) are willing to pay kindnesses to them who have shown them some first.

33. And if ye do good to them which do good to you, what thank have ye? for sinners also do even the same.

34. And if ye lend to them, of whom ye hope to receive what thank have ye? for [sinners also lend to sinners, to receive as much again.]

[Paraphrase] 34. the heathens lend to heathens that at another time they may borrow as great a sum.

35. But love ye your enemies, and do good, and [lend, [note g] hoping for nothing again, and your reward shall be great, and ye shall be the children of the highest, for he is kind to the unthankful, and to the evil.]

[Paraphrase] 35. lend to them, to whom your loan may be a seasonable mercy, though they be so poor, that ye cannot in any probability ever borrow of them at any other time, and never think, that this improvident bounty will ever bring any want on you, And this shall be a means to make God your paymaster, who will do it most abundantly, and beside that, ye shall herein imitate God himself, who is bountiful to those that make him no returns, yea, that provoke him by their sins.

36. Be ye therefore merciful, as your father also is merciful.

37. Judge not, and ye shall not be judged; condemn not, and ye shall not be condemned; forgive, and ye shall be forgiven.]

[Paraphrase] 37. Mat. 7. 1. Do not accuse (see note on Joh. 12. d.) or interpret other men's words or actions uncharitably, lay not unfavourable censures on them, but deal with that candor toward others, as you expect or desire God should do to you.

38. Give, and it shall be given to you, good measure, pressed down▪ and shaken together, and [note h] running over, men shall give into your bosom; for with the same measure that ye mete withal, it shall be measured to you again.]

[Paraphrase] 38. All your works of mercy and liberality shall be most abundantly repaid,

39. And he spake a parable to them,] Can the blind lead the blind? shall they not both fall into the * ditch?

[Paraphrase] 39. Another parable there was which Christ at some time used, though it seem not to have been spoken at the time when the former passages were delivered. See Mat. 15. 14.

40. The disciple is not above his master, but [ever one that is [note i] perfect shall be as his Master.]

[Paraphrase] 40. ever right true follower of Christ will be content to suffer what his master suffers before him, Mat. 10. 25. and that portion he must look for.

41. And why beholdest thou [the mote] that is in thy brothers eye, but perceivest not the beam that is in thine own eye?

[Paraphrase] 41. small thin shiver of wood

42. Either how canst thou say to thy brother, Brother, let me pull out the mote that is in thine eye, when thou thyself beholdest not the beam which is in thine own eye? Thou hypocrite, cast out first the beam that is in thine own eye, and then shalt thou see clearly to pull out the mote that is in thy brothers eye.

43. For a good tree bringeth not forth corrupt fruit, neither doth a corrupt tree bring forth good fruit.]

[Paraphrase] 43. For 'tis not thy supercilious finding fault, or judging of others, that will ever denominate thee good, unless thine own heart, and practices be accordingly.

44. For every tree is known by his own fruit,] for of thorns men do not gather figs, nor of a bramble-bush gather they grapes.

[Paraphrase] 44. For every tree is discerned to be good by bringing forth that fruit which is proper to it, good of the kind.

45. A good man out of the good treasure of his heart bringeth forth that which is good:] and an evil man out of the evil treasure of his heart, bringeth forth that which is evil. For of the abundance of the heart his mouth speaketh.

[Paraphrase] 45. Every man hath a treasury or repository within him, from whence all his actions are sent forth, he that hath an honest heart, a repository of good purposes and resolutions, on all occasions brings forth from thence good actions.

46. And why call ye me Lord, Lord, and do not the things which I say?]

[Paraphrase] 46. It is to little purpose for you to profess Christianity, to expect any good by that profession, unless your actions are suitable to my commands.

47. Whosoever cometh to me, and hears my sayings, and doth them, I will show you to whom he is like.

48. He is like a man which built an house and digged deep, and laid the foundation on a rock, and when the flood arose, the stream beat vehemently upon that house, and could not shake it, for it was founded upon a rock.]

[Paraphrase] 47, 48. Every disciple of mine that obeys my doctrine, is to be compared to a builder, which in laying his foundation, digged till he came to a firm rock, or hard stone, and laid his foundation upon that, and he had the benefit of it, no violence of wind, or flood (parallel to which are the most boisterous temptations of the world) could shake his building, Mat. 7. 26.

49. But he which heareth and doth not,] is like a man that without a foundation built an house upon the earth, against which the stream did beat vehemently and immediately it fell, and the ruin of the house was great.

[Paraphrase] 49. But he that sinketh not down my precepts into his heart.

Annotations on Chap. VI.

[ a] V. 1. Second Sabbath after the first ] This phrase 〈 in non-Latin alphabet 〉 hath been matter of trouble to Interpreters. The most probable conjecture concerning it is that of the learned H. Grotius, which I shall thus explain and confirm. When any of the solemn yearly feasts fell on the Sabbath day, that Sabbath had a special extraordinary respect attributed to it and was called sometimes 〈 in non-Latin alphabet 〉 a great Sabbath, and 〈 in non-Latin alphabet 〉 a great day of Sabbath, Jo. 19. 31. Now three of these feasts there were, the Passover, Pentecost, and the feast of Tabernacles. Of these feasts some days there were days of holy assemblies, 〈 in non-Latin alphabet 〉 wherein the assemblies were called together, as the first day of unleavened bread, Lev. 23. 7. and the seventh day of it, v. 8. the day of Pentecost, Lev. 23. 21. the first of the feast of Tabernacles, Lev. 23. 35. and the eighth, v. 36. And these being days of rest (as 'tis appointed in every of those places) were a kind of Sabbaths, and distinguished from the other days of the feast, and therefore called 〈 in non-Latin alphabet 〉 the great day, Is. 1. 13. And 〈 in non-Latin alphabet 〉 the great day of the feast, Jo 7. 37. And accordingly Tertullian cont. Marcion. l. 5. speaking of the observation of days, mentions jejunia & dies magnos, Fasts and great days. But when any of these great days fell on the Sabbath too then that was not only a great day, but a great Sabbath. Now this great Sabbath was called also 〈 in non-Latin alphabet 〉 , a prime, or first Sabbath, (as 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 are all one) and consequently three of these prime or great, or first Sabbaths there were, 1. When the Passover, that is either of the great days of that feast, but especially the first fell on a Sabbath, and 2 ^lie. when the day of Pentecost, and 3 ^lie. when the great day of the feast of Tabernacles fell on a Sabbath day, and these prime or great Sabbaths were thus distinguished one from another, The first of them called 〈 in non-Latin alphabet 〉 the first prime Sabbath, i. e. when the first day of the feast of Passover fell upon a Sabbath day. The second of them 〈 in non-Latin alphabet 〉 , the second prime Sabbath, that is, the day of Pentecost falling on a Sabbath. The third of them 〈 in non-Latin alphabet 〉 , the third prime Sabbath, that is, the great • ay of the feast of Tabernacles falling on a Sabbath, of which Josephus saith, that 'tis then 〈 in non-Latin alphabet 〉 a Sabbath most adored, or reverenced. By all this appears, that by this phrase, 〈 in non-Latin alphabet 〉 is meant on the day of Pentecost falling on a Sabbath at that time. That 〈 in non-Latin alphabet 〉 should be all one, as if it had been 〈 in non-Latin alphabet 〉 , appears to be according to Analogy, by the like use of 〈 in non-Latin alphabet 〉 used frequently by Josephus (not, as 'tis conceived, for the tithe of tithes paid by the Levites to the Priests, but the second tithing which was sold, and the price carried up to Jerusalem, and spent in festivity there, Tob. 1. 7.) which in Tobit is called 〈 in non-Latin alphabet 〉 , in two words the second tithing.

[ 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,