Annotations on the New Testament

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.