Annotations on the New Testament

CHAP. X.

1. AFter these things the Lord [appointed other seventy also, and sent them two and two before his face, into every city and place, whither he himself would come.]

[Paraphrase] 1. beside the twelve Apostles, chose seventy others to be to him as disciples were wont to be to Prophets, that is, to go on his errands, as he should appoint them, which they did by turns, two at once, as harbingers proclaiming his approach in every city, whither he meant to come.

2. Therefore said be unto them, [The harvest truly is great, but the laborers are few, pray ye therefore the Lord of the harvest, that he would send forth laborers into his harvest.]

[Paraphrase] 2. The province is large, and there be many that are ready to receive the Gospel, when it shall be preached to them, It is needful therefore to pray to God to incline men's hearts to undertake this office of going and revealing it to them, for as yet there are very few for so great a task.

3. Go your ways, [behold, I send you forth as lambes among wolves.]

[Paraphrase] 3. But when ye go, ye must expect to meet with dangers, and ill receptions.

4. Carry neither purse, nor scrip, nor shoes, and salute no man by the way.]

[Paraphrase] 4. Yet let not that deter you, or put you upon making provisions beforehand for your journey, And as you go, spend no time in civilities with any, Intend and mind that one business you go about.

5. And into whatsoever house ye enter, first say, Peace be to this house.

6. And if [the son of peace be there] your peace shall rest upon it; if not, it shall turn to you again.

[Paraphrase] 6. any to whom peace properly belongs, any pious person, called by an Hebraism the son of peace, (as the wicked Apostate traitor is the son of perdition, Joh. 17. 12.) any pliable person, capable of the blessing of the Gospel dwell there,

7. And in the same house remain eating and drinking such things as they give, for the laborer is worthy of his hire. [Go not from house to house.]

[Paraphrase] 7. Remove not out of one house to go to another in the same city.

8. And into whatsoever city ye enter, and they receive you, [eat such things as are set before you.]

[Paraphrase] 8. receive without any scruple the entertainment which they offer you.

9. And heal the sick that are therein, and say unto them, [The kingdom of God is come nigh unto you.]

[Paraphrase] 9. See Mat. 3. note c.

10. But into whatsoever city ye enter, and they receive you not, go your ways out into the streets of the same, and say,

11. Even the very dust of your city which cleaveth on us we do wipe off [against you: notwithstanding be ye sure of this, that the kingdom of God is come nigh unto you.]

[Paraphrase] 11. as a testimony of your obstinacy, and usage of us, (Mat. 10. 14. and Luke 9. 5.) and as a token to assure you that your destruction is very near falling on you.

12. But I say unto you, that it shall be more tolerable [in that day] for Sodom then for that city.

[Paraphrase] 12. when that judgment comes. v. 14.

13. Woe unto thee, Chorazin, woe unto thee, Bethsaida; for if the mighty works had been done in Tyre and Sidon, which have been done in you, they had a great while ago repented, sitting in sack-cloth and ashes.]

[Paraphrase] 13. Woe unto you, ye cities of Jewry, among whom so many miracles have been shewn to work faith in you, and so to bring you to repentance, and all in vain: Had the like been done in heathen cities near you, they in all likelihood would have been wrought on by them.

14. But it shall be more tolerable for Tyre and Sidon at the judgment then for you.]

[Paraphrase] 14. And accordingly their portion in the vengeance approaching shall be more supportable then yours.

15. And thou Capernaum which art exalted to heaven, shalt be thrust down to [hell.]

[Paraphrase] 15. destruction and desolation. See Mat. 11. 23.

16. He that heareth you heareth me, and he that despiseth you despiseth me, and he that despiseth me despiseth him that sent me.]

[Paraphrase] 16. The not hearkening to your preaching, the despising of these warnings of yours is the despising of me that have sent you, and so of God that sent me, and hath destined this only means to avert his judgments from the world, and shall accordingly bring all vengeance upon the Jews on their refusal.

17. And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name.]

[Paraphrase] 17. And when the seventy returned, they came to Christ and told him with great joy, that although it was not part of their commission, v. 9. yet they having used his name (as afterward, Acts 19. 13.) against devils, it thrived with them, the devils were subject to do what they bid them.

18. And he said unto them, I beheld Satan as lightning fall from heaved.]

[Paraphrase] 18. And he said to them; Wonder not at that, for it is determined that within a while the Prince of devils shall be dethroned, and fall from his great unlimited power in the world, as lightning when it flasheth and vanisheth doth, that is, come to nothing, never recollect again.

19. Behold I give unto you power to tread on Serpents and Scorpions, and over all the power of the enemy, and nothing shall by any means hurt you.]

[Paraphrase] 19. I bestow upon you a power to cast out devils, and to be above any harm that any the most noxious creature, which the devil may use as his instrument, can do unto you.

20. Notwithstanding in this rejoice not, that the spirits are subject unto you, but rather rejoice, because [your names are written in heaven.]

[Paraphrase] 20. you are children and heirs of God, set in that right way, in which as many of you as shall continue shall inherit eternal life. See note on Phil. 4. a. and Rev. 3. b.

21. In that hour Jesus rejoiced in spirit and said, I thank thee O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes, [even so Father, for so it seemed good in thy sight.]

[Paraphrase] 21. this is an act of thine infinite wisdom, and mercy, and condescension to the weakness of men, mixed with all justice toward the proud contemners.

22. All things are delivered to me of my Father,] and no man knoweth who the Son is, but the Father, and who the Father is, but the Son, and he to whom the Son will reveal him.

[Paraphrase] 22. I come not in mine own, but my Fathers name, all my power is delivered to me by him, and so my doctrine also,

23. And he turned him unto his disciples and said privately, [Blessed are the eyes which see the things that ye see.]

[Paraphrase] 23. It is an incomparable fe •• ty you are now partakers of. Mat. 13. 17.

24. For I tell you that many Prophets and Kings have desired to see those things which ye see, and have not seen them, and to hear those things which ye hear, and have not heard them.

25. And behold, [a certain Lawyer stood up and tempted him, saying, Master, what shall I do to inherit eternal life?

26. And he said unto him, what is written in the Law? How readest thou?]

[Paraphrase] 25, 26. a student of the Law, came to try what his judgment was about the Law, or rule of life, and asked him what was necessary to be observed to the attaining that eternal life which Christ promised: And he answered him, The very same which in the Law of Moses is set down as the main substantial part of the Law, which he therefore bid him recite unto him.

27. And he answering said,] Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind, and thy neighbor as thyself.

[Paraphrase] 27. And he recited out of Deut. 6. 5. the known summary of the Law,

28. And he said unto him, Thou hast answered well, [this do and thou shalt live.]

[Paraphrase] 28. the due performance of this is all that I now require of thee to salvation.

29. But he willing to justify himself said unto Jesus, And who is my neighbor?]

[Paraphrase] 29. But he willing to set out his own perfections, and being confident of his having performed the first part, the duties toward God, by the exact observance of the ceremonies of the Law, made no question concerning that, but for the second, the love of the neighbor, he proposed that other question, Who are contained under that title of neighbor?

30. And Jesus answering said,] A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment and wounded him, and departed, leaving him half dead.

[Paraphrase] 30. This question Jesus thought best to answer by a parable, saying,

31. And [note a] by chance there came down a certain Priest that way, and when he saw him he passed by on the other side.]

[Paraphrase] 31. And a certain Priest without any knowledge of what had happened, at the same time went that way, and saw him, and would take no pity on him.

32. And likewise a Levite, [when he was at the place, came and looked on him, and passed by on the other side.]

[Paraphrase] 32. coming thither in his passage, staid so long as to see what condition he was in, and having done left him without any compassion.

33. But a certain Samaritan, as he journeyed, came where he was, and when] he saw him, he had compassion on him,

[Paraphrase] 33. But though the Priest and the Levite, which were his country-men, or fellow-Jews, were not so compassionate, yet a Samaritan, which was not so, being of an Assyrian extraction, (see Joh. 4. 20.) and one whose religion separated him from the Jews (Joh. 4. 9. and Lu. 9. 53.) was not so hardhearted, but as soon as.

34. And went to him, and [bound up his wounds, pouring in oil and wine,] and set him on his own beast, and brought him to an Inn, and took care of him.

[Paraphrase] 34. washed his wounds, applied healing things to them, and then bound them up cleanly, as surgeons are wont,

35. And on the morrow when he departed, he [took out] two pence, and gave them to the host, and said unto him, Take care of him, and whatsoever thou spendest more, when I come again, I will repay thee.

36. Which now of these three thinkest thou was neighbor unto him that fell among thieves?

37. And he said, He that shown mercy on him. Then said Jesus unto him, [Go and do thou likewise.]

[Paraphrase] 37. Take that for an answer to thy question, Who is thy neighbor, v. 29. For every person that is in want of thy relief, although he be to thee as a Jew to a Samaritan, upon terms of absolute separation and hostility toward thee, must be looked on by thee as the object of thy compassion and mercy, and of any charity of thine of which he is capable, Mat. 5. 43, 44.

38. Now it came to pass as they went, that he entered into a certain village, and a certain woman named Martha received him into her house.

39. And she had a sister called Mary, which also [sat at Jesus feet, and heard his word.]

[Paraphrase] 39. behaved herself as a disciple, never parted from him but attended diligently to all that was delivered by him.

40. But Martha was [cumbered about much serving and came unto him, and said, Lord, dost thou not care that my sister hath left me to serve alone? bid her therefore that she [note b] help me.]

[Paraphrase] 40. wholly taken up about making provision for (and distributing to) the guests, (see note on c. 8. a.) and she came to Christ, and desired him to bid her sister Mary to join with her to make provision for the company, which was too much for her to do alone.

41. And Jesus answered and said unto her, Martha, Martha, thou art careful and troubled about many things,]

[Paraphrase] 41. thou takest a great deal of unnecessary, though not culpable pains (as in all worldly business there is a great deal more solicitude then is necessary,)

42. But one thing is needful, and Mary hath chosen that good part, which shall not be taken from her.]

[Paraphrase] 42. But the one only thing which is absolutely necessary, the hearing my word in order to the keeping it, the receving advantage by my coming to thy house, is much a more acceptable thing to me, then the entertaining me with so much diligence, and the advantage of this will continue to Mary to all eternity,

Annotations on Chap. X.

[ a] V. 31. By chance ] The word 〈 in non-Latin alphabet 〉 signifies literally concurrence, when two things fall out together. 〈 in non-Latin alphabet 〉 , (it should be 〈 in non-Latin alphabet 〉 ) 〈 in non-Latin alphabet 〉 saith Hesychius, and 〈 in non-Latin alphabet 〉 (not with any respect to 〈 in non-Latin alphabet 〉 fortunae, but from 〈 in non-Latin alphabet 〉 sum, the word signifying being and no more.) So places that lie together are called 〈 in non-Latin alphabet 〉 , Num. 21. 25. and 35. 3. and Deut. 2. 37. according to the notion of the Simple 〈 in non-Latin alphabet 〉 , saith Hesychius, and 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 . And then the rendering will be most exactly thus, And the same time it fell out that a certain priest came down that way; according to * Calcidius 's definition of fortune, that it is concursus simul cadentium causarum duum, originem ex proposito trahentium, ex quo concursu provenit aliquid praeter spē cum admiratione, a concurrence of two causes falling together, having their beginning from counsel, from which concurrence something proceeds besides hope with admiration. But in Hippocrates it is used frequently to signify any occasion of doing anything, l. de Med. vet. 〈 in non-Latin alphabet 〉 , for pleasure, or for any other occasion, or concurrent thing, that being at the same time is the occasion of anything. And then it may be rendered upon occasion, that is, having some business that occasioned his going by at that time.

[ b] V. 40. Help ] The word 〈 in non-Latin alphabet 〉 , especially with a Genitive of the person join'd with it, signifies to succor, or relieve, any in distress, so Lu. 1. 54. 〈 in non-Latin alphabet 〉 , he hath relieved Israel, a work of 〈 in non-Latin alphabet 〉 mercy, as it follows, and a filling them with good things, when they were hungry v. 43. So 〈 in non-Latin alphabet 〉 , Act. 20. 35. to relieve the poor, and, as it there follows, to give to them. So 〈 in non-Latin alphabet 〉 1 Cor. 12. 28. the office of relieving the poor; see Note e. on that chap. From hence 'tis discernible, what is the full importance of 〈 in non-Latin alphabet 〉 here; Christ was received and entertained in the house of Martha and Mary, Martha made provision for him, and all that were with him, this is called 〈 in non-Latin alphabet 〉 , a great deal of work in providing for them all, at the beginning of the verse; hereupon she complains to Christ that Mary by hearkening to him left her 〈 in non-Latin alphabet 〉 , to minister to them, or provide for them alone, without anybody else, and thereupon desires him to bid her bear her company, in making provision for them, the 〈 in non-Latin alphabet 〉 , as 〈 in non-Latin alphabet 〉 , noting the making this provision, and the 〈 in non-Latin alphabet 〉 added to it, the joining with her, or bearing her company, contrary to the 〈 in non-Latin alphabet 〉 , her doing it alone, precedent. Thus Rom. 8. 26. 〈 in non-Latin alphabet 〉 , is to join in relieving our necessities. We have no means but prayer to God to relieve ourselves in any distress. But then again, we know not what is absolutely best for us, nor consequently to pray a • we ought; therefore when we want and pray for ought, the Spirit of Christ joineth with us in relieving us, that is, in interceding for us, that what is absolutely best may be granted us, joines with us in prayer, and so in relieving us by praying silently for us, and asking those things, which Christ knows us to stand most in need of, when we do not.

CHAP. XI.

1. AND it came to pass that as he was praying in a certain place, when he ceased, one of his disciples said unto him, Lord, teach us to pray, as John also taught his disciples.]

[Paraphrase] 1. And upon occasion of his frequent retiring to prayer, at a time when he was upon that performance, his disciples took into consideration, how needful it was for them to be directed in a right performance of that duty, and thereupon, at his coming out to them, one of them besought him to give them a form of prayer, which they might constantly use, as John the Baptist had given to his disciples.

2. And he said unto them, When ye pray, say,] Our Father which art in heaven, Hallowed be thy name, Thy kingdom come, Thy will be done, as in heaven, so in earth,

[Paraphrase] 2. And upon that demand of his (being another time, and upon another occasion from that in the Sermon on the Mount, Mat. 6. 9.) Christ said to his disciples, Whensoever ye pray solemnly, omit not to use this form of words,

3. Give us day by day our daily bread.

4. And forgive us our sins, for we also forgive everyone that [is [note a] indebted to us,] And lead us not into temptation, but deliver us from evil.

[Paraphrase] 4. hath done us any injury.

5. And he said unto them, Which of you shall have a friend, and shall go unto him at midnight, and say unto him, Friend, lend me three loaves,

6. For a friend of mine [in his journey is come to me, and I have nothing to set before him.]

[Paraphrase] 6. travailing by this way, is come to my house, and I have nothing to entertain him.

7. And he from within shall answer and say, Trouble me not, [note b] the door is now shut, and [my children are with me] in bed, I cannot rise and give thee.

[Paraphrase] 7. both I and my children which might deliver it to thee are

8. I say unto you [though he will not rise and give him because he is his friend, yet because of his importunity he will] rise, and give him as many as he needs.

[Paraphrase] 8. if respect of friendship will not work upon him, yet his coming without bashfulness at such a time of night, which is an argument of his real want, and of his confidence in him to whom he comes, will certainly make him.

9. And I say unto you, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.]

[Paraphrase] 9. And the same effect, let me tell you, will your constancy and earnestness in prayer to God have upon him.

10. For everyone that asketh, receiveth; and he that seeketh, findeth; and to him that knocketh, it shall be opened.]

[Paraphrase] 10. For no child or friend of God's ever misseth to receive from him what he thus asketh.

11. If a son shall ask bread of any of you that is a father, will he give him a stone? or if he ask a fish, will he for a fish give him a serpent?

12. Or if he shall ask an egg, will he offer him a scorpion?

13. If ye then being evil, know how to give good gifts unto your children, how much more shall your heavenly father give the holy Spirit to them that ask him?]

[Paraphrase] 11, 12, 13. There is no fear that God should deny such petitions, or give his children any hurtful thing, when they ask that which is good for them, And though many things which men ask be not such, yet his Spirit, and the assistances of that, are so certainly so, that they will never be denied to them that ask them of the Father.

14. And he was casting out a devil [and it was dumb, and it came to pass that when the devil was gone out, the dumb spake] and the people wondered.

[Paraphrase] 14. And the disease which that devil inflicted on the man deprived him of speech, and he cast out the devil, and restored the man to his speech again,

15. But some of them said, He casteth out devils through Beelzebub the chief of the devils.]

[Paraphrase] 15. But some persuaded themselves v. 17. that all his power was from Beelzebub, Mat. 9. 34. and 12. 24. and that he having power of all inferior devils, enabled him to cast them out.

16. And others tempting him, sought of him a sign from heaven.]

[Paraphrase] 16. Others, to make trial of his power, desired him to show them some miracles or tokens of God's sending him, some voice from heaven, or the like.

17. But he knowing their thoughts, said unto them,] Every kingdom divided against itself is brought to desolation, and an house divided against an house falleth.

[Paraphrase] 17. To the former of them, those that thought he used the devils power to cast out devils, he used these arguments of conviction (and to the latter his answer is set down Mat. 12. 39. and here ver. 29. &c.)

18. If Satan also be divided against himself, how shall his kingdom stand?] because ye say that I cast out devils through Beelzebub.

[Paraphrase] 18. If there be a division among the evil spirits, and one devil set himself against another, their kingdom cannot long endure, For though its possible for the advancing of the devils kingdom, one instrument of his may undo that which another hath done, which is not a division, but a politick union and conjunction in the same project, yet for one to oppose, and violently to eject the other (see Mar. 1. 25.) and to do his utmost to cast him and his kingdom out of the world, this is a division, which cannot be imagined among those that are of a conspiracy, but only betwixt enemies bent to ruin one another. Mat. 12. 27. g.

19. And if I by Beelzebub cast out devils, by whom do your sons cast them out? therefore [shall they be your judges.]

[Paraphrase] 19. that which is done by them before your eyes will be an argument of conviction against you.

20. But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you.]

[Paraphrase] 20. But if by the power (and spirit Mat. 12. 28) of God it be, that I cast out devils, then as the miracles of Moses, confessed by the Magicians to be done by the finger of God, Exod. 8. 19. were a certain testimony that he was sent by God to redeem the people out of their bondage, So is this a certain argument, that I am now sent by God, to redeem you, if you will believe on me.

21. When a strong man armed keepeth his palace, his goods are in peace]

[Paraphrase] 21. The devil will not be cast out of his possessions, unless some person armed by the power of God, superior to what the devil is possessed with, come and conquer him.

22. But when a stronger then he shall come upon him and overcome him, he taketh from him all his armor wherein he trusted, and divideth his spoils.]

[Paraphrase] 22. And therefore my casting out devils is an argument that I come with that power, greater then any the devil hath, and conquer and disarm him, and give all that follow me the benefits of that victory to be distributed among them.

23. He that is not with me is against me; and he that gathereth not with me scattereth.]

[Paraphrase] 23. It is proverbially said, He that is &c. and therefore he that doth not assist, but cast out Satan, must be resolved to be an enemy of his, and not to operate by power from him. See Mat. 12. 30. and Mar. 9. 40.

24. When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and finding none, he saith, I will return unto my house whence I came out.]

[Paraphrase] 24. But to you that have received such miracles of mercy (particularly that of casting out devils) and made no use of them, I shall add this parable, When &c. see Mat. 12. 43.

25. And when he cometh, he findeth it swept and garnished.

26. Then goeth he and taketh to him seven other spirits more wicked them himself, and they enter in, and dwell there, and the last state of that man is worse then the first.

27. And it came to pass as he spake these things, a certain woman of the company lift up her voice and said unto him,] Blessed is the womb that bare thee, and the paps which thou hast sucked.

[Paraphrase] 27. And about this time his mother and brethren came to speak with him, and one came and told him so, Mat. 12. 47. and upon mention of his mother, a woman there present said aloud,

28. But he said, Yea rather, blessed are they that hear the word of God, and keep it.]

[Paraphrase] 28. But he said, Whosoever shall hear and obey the the word of God, is to me as dear as mother or brethren, Mat. 12. 49, 50. and indeed that blessedness of being an obedient faithful servant of God, is far greater then this other of having been the person of whose womb Christ is born, abstracted or separated from this other of having undertaken the obedience of God.

29. And when the people were gathered thick together, he began to say,] This is an evil generation: they seek a sign, and there shall no sign be given it, but the sign of Jonas the prophet.

[Paraphrase] 29. As for the second question proposed v. 16. he now in the presence of a great multitude gave answer also to that, (see Mat. 12. 39.)

30. For as Jonas was a sign to the Ninevites, so shall also the son of man be to this generation.]

[Paraphrase] 30. For as Jonas preaching in the streets of Nineveh, being accompanied with the miracle of having been three days in the whales belly, and then being cast up on the shore alive, was an assurance to them, that without repentance they should speedily be destroyed, So shall the preaching of Christ to the men of this age, accompanied with his death and resurrection after three days, be a certain forerunner of destruction to them that believe not.

31. The queen of the south shall rise up in the judgment with the men of this generation, and shall condemn them: for she came from the uttermost parts of the earth to hear the wisdom of Solomon, and behold, [ a greater then Solomon is here.]

[Paraphrase] 31. here is more of wisdom, heavenly divine doctrine, then ever was in all Solomon's words, or writings. Mat. 12. 42.

32. The men of Nineveh shall rise up in the judgment with this generation, and shall condemn it, for they repented at the preaching of Jonas, and behold, [ a greater then Jonas is here.]

[Paraphrase] 32. here is more powerful preaching, denunciation of severer judgments, then those that Jonah denounced against Nineveh.

33. No man] when he hath lighted a candle putteth it in a secret place, neither under a bushel, but on a candlestick, that they which come in may see the light.

[Paraphrase] 33. To that purpose of v. 28. that they only are blessed which not only hear but observe God's commands, belongs that known speech of Christ, delivered at another time also, Mat. 5. 15. and Lu. 8. 16. No man &c.

34. The light of the body is the eye, therefore when thine eye is single, thy whole body also is full of light but when thine eye is evil, thy body also is full of darkness.]

[Paraphrase] 34. And to the same purpose may be applied that other, used also by Christ in the same sermon on the mount, (see note on Mat. 6. 22. l.) that the heart being once truly warmed with Christian virtues will fill the whole body with charitable and Christian actions.

35. Take heed therefore that the light which is in thee be not darkness.]

[Paraphrase] 35. Take care therefore that the Christian precepts and graces afforded thee, be not accompanied with an unchristian life.

36. If thy whole body therefore be full of light, having no part dark, the whole shall be full of light, as when the bright shining of a candle doth give thee light.]

[Paraphrase] 36. If therefore the Christian doctrine have taken full possession of thee, and no faculty or affection be left out from being wrought upon by it, then sure the actions will be most illustriously so, and the whole life of such an one will be as a room with a blazing torch or cand •• it, enlightened in every corner, without any intermissions or mixture of unchristian actions.

37. And as he spake, a certain Pharisee besought him to dine with him, and he went in, and sat down to meat.

38. And [when the Pharisee saw it, he marveled that he had not first washed before dinner.]

[Paraphrase] 38. the Pharisee wondered to see him lie down to dinner without washing his hands first. See Mar. 7. 3. notes on a. and b.

39. And the Lord said unto him, [Now do ye Pharisees make clean the outside of the cup and platter, but your inward part is full of ravening and wickedness.]

[Paraphrase] 39. Ye hypocritical Pharisees wash yourselves, as if a man should wash his vessels, the outside of them only, leaving the insides of them full of all filthiness; for thus do ye wash your bodies, leaving your souls full of all uncleanness.

40. Ye fools, did not he that made that which is without, make that which is within also?]

[Paraphrase] 40. This is an extreme folly, for if your outward washings were in obedience to God, you would cleanse the insides, your hearts and souls also as well as your bodies.

41. But rather [note c] give alms of such things as you have, and behold, all things are [note d] clean unto you.]

[Paraphrase] 41. The best way of purifying yourselves, estates, meats, and drinks, &c. from all pollution cleaving to them, is (instead of that which you Pharisees attempt by washing your hands, your vessels &c.) by works of mercy and liberal almesgiving, as far as you are able, restoring to the injured, or if there be not place for that, giving to those that want.

42. But woe unto you Pharisees, for ye tithe mint and [rue, and all manner of herbs, and pass over judgment and the love of God: these ought ye to have done, and not to leave the other undone.]

[Paraphrase] 42. anise, and cummin, Mat. 23. 23. and so also of rue and every the meanest herb that grows in your garden, and omit the principal duties both to God and man. These are the main things which God requires of you, though those other lower performances ought not to be omitted, of paying tithes exactly, according to the law and custom among you.

43. Woe unto you Pharisees, for ye love the uppermost seats in the [synagogues,] and greetings in the markets.

[Paraphrase] 43. Consistories, Mat. 23. 6.

44. Woe unto you Scribes and Pharisees, hypocrites, for ye are as graves [which appear not, and the men that walk over them, are not aware of them. ]

[Paraphrase] 44. grown over with grass, and they which see the specious outsides of them, Mat. 23. 27. know not what is within, viz. bones of dead men and putrefaction, and so are pollured by them, (see note on Mat. 23. g.)

45. Then answered one of the [Lawyers, and said unto him, Master, thus saying thou reproachest us also.]

[Paraphrase] 45. Doctors of the Law, members of the Sanhedrin, or Consistories, and saith unto him, This speech of thine seems to reflect on us, and the gravity that belongs to our places and persons, and is a reproach to us.

46. And he said, [Woe unto you also, ye lawyers: for ye lade men with burdens grievous to be born, and ye yourselves touch not the burdens with one of your fingers.]

[Paraphrase] 46. And ye certainly are not free, Ye are they which lav heavy tasks on others, and think not yourselves obliged to perform or undergo any part of them.

47. Woe unto you, for ye [note e] build the sepulchers of the prophets, and your fathers killed them.

48. Truly ye bear witness that ye allow the deeds of your fathers, for they indeed killed them, and ye build their sepulchers.]

[Paraphrase] 47, 48. Woe be to you for that hypocrisy of yours, in appearing to bear such respect, as to rebuild the tombs of those prophets, whom your fathers killed; you yourselves having as bloody thoughts against those that are now sent to you, and being ready to fill up their measure of blood-guiltiness, Mat. 23. 32. By your adorning their sepulchers, ye bear witness that your fathers killed the prophets, and at the same time ye are well pleased with their works, that is, delighted in, and meditate the like; and though ye say Mat. 23. 30. that if you had lived in their days, ye would not have put the prophets to death, yet by your present actions of persecuting me, and thirsting after my blood, ye show that such pretensions are but hypocrisy in you.

49. Therefore also said the wisdom of God, I will send them Prophets and Apostles, and some of them they shall slay and persecute,]

[Paraphrase] 49. And so clearly you are the people of whom God hath prophesied, that they will kill and persecute those whom he sends to them, for this was begun by your fathers, and continued in you, and is like to be perfected by you.

50. That the blood of all the prophets which was shed from the foundation of the world, may be required of this generation.]

[Paraphrase] 50. And this is likely to be the effect of it, the Jews of this age shall undergo the severest vengeance that all the murthering of God's prophets can bring on a rebellious people.

51. From the blood of Abel unto the blood of Zacharias, which perished betwixt the Altar and the Temple, Verily I say unto you, it shall be required of this generation.

[Paraphrase] 51. See Mat. 23. g.

52. Woe unto you lawyers, for ye [have taken away the key of knowledge: ye entered not in yourselves, and them that were entering in ye hindered.]

[Paraphrase] 52. have robbed the people of that understanding of Scripture, which might make them embrace the Gospel now preached to them: ye will not receive the faith yourselves, and those which are inclinable to receive it, ye hinder as much as you can.

53. And as he said these things unto them, the Scribes and Pharisees began to [ urge him vehemently, and to [note f] provoke him to speak of many things,

54. Laying wait for him, and seeking to catch something out of his mouth, that they might accuse him.]

[Paraphrase] 53, 54. to express great anger (see Mar. 6. a.) and indignation against him, and to propose many things to him by way of question, that they might get somewhat from him, which being testified against him, might be matter of accusation.

Annotations on Chap. XI.

[ a] V. 4. Indebted ] The word 〈 in non-Latin alphabet 〉 to owe, is here to be taken in a notion peculiar to the Syriac language (wherein Christ certainly spake) which neither the Greek, nor Latin, nor Hebrew had made use of; For he that sins, or offends, either against God or man, is in Syriac said 〈 in non-Latin alphabet 〉 a debtor, and so 〈 in non-Latin alphabet 〉 debitum, a debt, that is, peccatum, a sin. So Exod. 32. This people 〈 in non-Latin alphabet 〉 have sinned a sin, the Targum read 〈 in non-Latin alphabet 〉 hath ought a debt. So Lev. 4. If a priest, &c. 〈 in non-Latin alphabet 〉 shall sin, the Targum reads, 〈 in non-Latin alphabet 〉 , shall owe. So Lu. 13. 4. of those on whom the tower fell, do you think, saith Christ, that these were 〈 in non-Latin alphabet 〉 , debtors, that is, offenders, beyond all? And proportionably to this, to pardon is by them expressed by 〈 in non-Latin alphabet 〉 , to remit, and here is rendered 〈 in non-Latin alphabet 〉 , to release or absolve.

[ b] V. 7. The door is shut ] The Romans were wont to express the first part of the night, the close of the evening, by primâ face, candle-lighting. A later part other nations expressed by shutting up the doors, called in Greek 〈 in non-Latin alphabet 〉 , which time was wont by a kind of bell-man to be cried about the streets. Thus Jos. 25. About the time of shutting the gate, where the Greek reads 〈 in non-Latin alphabet 〉 , when the gate was shut. Thus in this place, the door is shut, is meant as an expression of the latenesse of the time of night, and is expressed v. 5. by 〈 in non-Latin alphabet 〉 at midnight.

[ c] V. 41. Such things as you have ] The phrase 〈 in non-Latin alphabet 〉 signifies according to ability. So when Epictetus appoints to abstain from oaths 〈 in non-Latin alphabet 〉 , as far as we are able, and in Gemisthus Pletho 〈 in non-Latin alphabet 〉 . p 57. 〈 in non-Latin alphabet 〉 , speaking of him, who of that which he hath, exercises liberality without any great expense. This is expressed in Tob. by 〈 in non-Latin alphabet 〉 , give alms of what thou hast, and so Lu. 8. 3. & 12. 33. and so saith Hesychius, 〈 in non-Latin alphabet 〉 , that which a man hath in his power; and Phavorinus to the same purpose, 〈 in non-Latin alphabet 〉 , and 'tis answerable to that of Deut. 16. 10. which we read, according as the Lord thy God hath blessed thee. But because the precept is here given to the hypocritical Pharisees, who may have been guilty of great sins of injustice, and 'tis not impossible 〈 in non-Latin alphabet 〉 may signify that, v. 39. (though I conceive it may fitly be taken in another sense, noted 1 Cor. 5. Note h.) and because this sin of oppression, and rapine, and cheating, and wronging others is so ordinary in the world that it may be reasonable for our Savior's speech to respect that among other sins, and so to propose here the way, on the sinners part, required for the cleansing of that. Therefore it is not amiss yet farther to observe, that the place here 〈 in non-Latin alphabet 〉 , and not 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , may in construction be so rendered, as that the two Accusative cases shall be set by way of Apposition, and both follow the Verb 〈 in non-Latin alphabet 〉 , and then the meaning will be, give what you have, or as far as you are able, as far as all that you have will reach. This we know the injurious is bound to, in case of rapine, to restore all that he hath taken away, before he can hope for pardon; but in case he be not able to restore all, yet certainly he must go as far as he can, and that is the least that will be accepted, (nay Zacchaeus 's example when he repented, may be fit in that case to be considered, who made a fourfold restitution to the injured person, and gave half of his goods to the poor, over and above) And he that either restores to the utmost, or doth it as far as is now in his power, he doth restore 〈 in non-Latin alphabet 〉 in this sense. But because many cases there are, wherein there is not place for exact restitution to the person injured, he may be gone, and all that have right to what was his, and the like, and in that case giving to • he poor, in works of mercy or pity, is the only way 〈◊〉 of restitution: and the like holds in other sins, wherein though no other man be wronged yet there is pollution contracted, and that must be cleansed by some effectual works of repentance, and mercy to the poor is specified as an eminent work of this kind, Dan. 4. 27. therefore in all these, and the like respects, the precept is here given more generally, to make use of these works of alms, where the case requires, as restitution where the case requires that, and even then, after Zacchaeus 's example, alms also; And so the full of the precept is, 〈 in non-Latin alphabet 〉 , give what you have in alms, even all that you have, where all is ill gotten, and the whole lump is by that means unclean; or as much as you have taken by rapine, and oppression, whatever that is (with advantage) if you have so much: If you have not, 〈 in non-Latin alphabet 〉 , what you have will by God's mercy be accepted. And so in other sins, wherein others have not been injured, or wherein no restitution is required, still a very liberal alms-giving is required, not only so much, as were every man's duty, abstracted from these pollutions thus contracted (as alms-giving, we know is simply under precept, and some degree of it is our righteousness, in the sacred style, we are unjust if we perform it not) but in some proportion to a trespass-offering, so much more, as a fruit of repentance, and a revenge on ourselves, and an evidence of our true contrition for our sins. And this in respect of the quotum, set down indefinitely (not defining the just proportion, but leaving that to our choice) 〈 in non-Latin alphabet 〉 , what we have or are able to give, and not only some small mite, unproportionable, as it would perhaps be interpreted, if it were here 〈 in non-Latin alphabet 〉 in Gemisthus 's notion premised, or as that is no more than 〈 in non-Latin alphabet 〉 in Tobit, out of what thou hast.

[ d] Ib. Cleane ] The Arabic word for alms Zachat, hath a double notion, say they, either of increasing, or cleansing; the first, quia erogatio ejus conciliat benedictionem opibus, because the giving alms obtains a blessing on the wealth, and so increaseth it; the second, quod opes ab inquinamento & animum ab avaritiae sordibus purgat, because it purgeth the riches from the pollution and filthiness that adheres to them, and the mind from the sullages of covetousness, according to that of Mat. 6. If the eye be single, that is, where the virtue of liberality is in the heart, the whole body is full of light, that is, of all Christian virtues, contrary to the vices pointed at by the darkness that follows. In reference to this notion of the word in the Syriac, and Arabic, this seems to be here spoken by our Savior, Give alms, which comes from a word that signifies to cleanse, and all shall be clean to you, your wealth shall be purged and blessed, and your mind cleansed also.

[ e] V. 47. Build the Sepulchers ] The meaning of this passage being thus rendered, Woe unto you that ye build the sepulchers of the Prophets, and your fathers killed them, will soon appear, if it be observed 1. that the woes here so oft denounced in this and other places against the Pharisees, were for several acts of Hypocrisy in them. Now Hypocrisy or personation, being the outward appearance, the disguise, or specious attire, of an action, that is here set down by itself, the vice that was disguised, and endeavored to be concealed under it, being not here named, but by their present actions (persecuting Christ ) visible and notorious, and withal intimated by S. Matthew, chap. 23. 32. as if he had said, Your building, and adorning the sepulchers of the old Prophets which your fathers killed, is in you a solemn personation or hypocrisy, acting the parts of very pious men, that bear much reverence to them, (and such is your speech, Mat. 23. 30. that if ye had lived in your fathers days, ye would not have had any hand in the killing the prophets. ) Secondly, by observing the 〈 in non-Latin alphabet 〉 and, between the 〈 in non-Latin alphabet 〉 ye bear witness and the 〈 in non-Latin alphabet 〉 ye have a complacency with the deeds of your fathers; for that And conjoines two different things affirmed of them by our Savior, which are ordinarily confounded, First, ye bear witness to the works of your fathers, ye testify to all men that your fathers killed the prophets that were sent to them, and Secondly, ye like well, approve of their deeds, (not that by their building their tombs they expressed that approbation, but that otherwise that was evidently seen) and though to disguise this, ye adorn their sepulchers, yet ye do really the same things that ye profess to condemn, and so are Hypocrites in so doing: which is more distinctly set down by Matthew, when he adds in a prophetic style 〈 in non-Latin alphabet 〉 fill ye up the measure of your fathers, noting their fathers sins, that they disclaim, to be of the same kind, but of an inferior degree to those which they are now ready to practice, and so to bring upon them those woes, that utter excision, which had not befall'n their fathers. Thirdly, by taking in into this period, that which both here, and in S. Matthew, is at the close of it, I will send them Prophets and Apostles, and some of them they will slay and persecute, to evidence them the generation of those Vipers, whose practices they professed to dislike, but do really imitate, which is the thing, wherein their Hypocrisy consisted, and upon which the judgment of hell came upon them.

[ f] V. 53. Provoke ] 〈 in non-Latin alphabet 〉 in ordinary Greek is to recite without book, as a scholar doth a lesson, 〈 in non-Latin alphabet 〉 , saith Soudas, and Phavorinus. And accordingly the place in Hesychius must be corrected, in stead of 〈 in non-Latin alphabet 〉 . But here by an Hebraism of using the Active voice in the sense of the Hebrew Hiphil, it signifies to make recite, and belongs to the Master or him that hears the other say his lesson. So saith Soudas, the word is used 〈 in non-Latin alphabet 〉 , when a master bids a boy say, or recite, and Hesychius 〈 in non-Latin alphabet 〉 to require one to say by heart, as Julius Pollux of the Passive 〈 in non-Latin alphabet 〉 , to be asked, or required, an account of what he hath learnt. Agreeably to this did they here ask Christ questions, and poze him, to hear what he could or would say, as an angry schoolmaster, that seeks occasion of severity against a scholar. Theophylact expounds it by 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , asking often one question after another, ensnaring.

CHAP. XII.

1. IN the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trod one upon another, he began to say unto his disciples [first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy.]

[Paraphrase] 1. Of all other dangers take special heed of the Pharisees, see Mat. 10. 17. (and Sadducees Mat. 16. 6.) whose doctrine, expressed by leaven Mat. 16. 12. is full of hypocrisy, puffs them up into a great opinion of their own sanctity, and hath an influence, like leaven, to the souring of all their actions, and accordingly these men, though they make a great show of piety, and may be apt to deceive you, and make you expect good from them, yet will they of all others be readiest to betray you, Mat. 10. 17. &c.

2. For there is nothing covered, that shall not be revealed, neither hid, that shall not be known.

3. Therefore whatsoever ye have spoken in darkness, shall be heard in the light: and that which ye have spoken in the ear in closets, shall be proclaimed upon the house tops.]

[Paraphrase] 2, 3. This I say not, that you should so beware as to be afraid of them, or conceal any part of your message, I only foretell you your danger, that you may prudently combat with it, proclaim publicly to your faces whatsoever you have been taught by me, and not only secretly and whisperingly, but publicly and confidently beat down this hypocrisy, and false doctrines of theirs (that that is the meaning of v. 2. 3, appears by comparing them with Mat. 10. 27. and Mar. 4. 22.)

4. And I say unto you, my friends, Be not afraid of them that kill the body, and after that have no more that they can do.

5. But I will forewarn you whom you shall fear, Fear him which after he hath killed, hath power to cast into hell, yea, I say unto you, Fear him.]

[Paraphrase] 4, 5. And let me tell you, as one friend would do another, that which is most for his interest, that these Pharisees at the utmost can but kill the body, and when that is done, there is an end of their malice, and therefore 'tis much wiser to fear displeasing of God (as you will do, if for fear of men ye omit to discharge your duty) who as he will cast both body and soul into hell, upon disobedience and disloyalty to his commands, so can, if he please, and will, if he see it best for you, preserve you in the midst of the greatest dangers.

6. Are not five sparrows sold for two farthings, and not one of them is forgotten before God?]

[Paraphrase] 6. This is a work of that providence of his, that attendeth and watcheth over the smallest things in the world, the vilest sparrow or bird of the air, in every motion of it, is within the reach of God's care.

7. But even the very hairs of your head are all numbered, fear not therefore, ye are of more value then many sparrows.]

[Paraphrase] 7. And agreeably to that particular providence of his, which extendeth to every event, you may resolve of yourselves, that God hath a most particular providence over all that belongs to his servants. This will fortify you against all fear, whatsoever your dangers are, For sure there is more value set on you, and care taken for your preservation, then there is over all the sparrows that are in the world.

8. But I say unto you, Whosoever shall confess me before men, him also shall the son of man confess before the Angels of God.]

[Paraphrase] 8. And this encouragement you have, that your fearless confession of Christ and his truth shall be rewarded with his owning you in the day of judgment (which sure is more to your advantage then anything you can acquire by compliance with the world.)

9. But he that denieth me before men, shall be denied before the Angels of God.]

[Paraphrase] 9. Whereas the contrary fear, or cowardice, or falling off from your duty, shall cause Christ to disclaim you, when you have most need of him.

10. And whosoever shall speak a word against the son of man, it shall be forgiven him: but unto him that blasphemeth against the holy Ghost it shall not be forgiven.]

[Paraphrase] 10. Here are added by S. Luke words spoken by Christ on another occasion, Mat. 12. 32. and seem to be applied by him to the aggravation of the sin of the Pharisees, on occasion of whom this whole passage from v. 1. was delivered, That they that by the meanness of Christ's human appearance are tempted to deny him to be the Messias, and do accordingly oppose him, may have some place for pardon, and be in some degree excusable, but they that attribute his works of power, (his miracles done visibly by the finger of God) to the working of the devil in him, there is no place of excuse and mercy for them, if they do not, upon the resurrection of Christ, and the Apostles preaching it to them, return and repent, and effectually receive Christ.

11. And when they bring you unto the synagogues,] and unto Magistrates and powers, take ye no thought how or what things ye shall answer, or what ye shall say.

[Paraphrase] 11. This being said of them, as in a parenthesis, he returns to other passages of that speech of Christ's, Mat. 10. 9. when they bring you before Consistories (see note Mat. 6. d. Jam. 2. b.)

12. For the holy Ghost shall teach you in the same hour what ye ought to say.]

[Paraphrase] 12. See Mar. 13. 11.

13. And one of the company said unto him, [Master speak to my brother that he divide the inheritance with me.]

[Paraphrase] 13. Sir, there is a controversy between my brother and me, about the dividing our patrimony, I desire to avoid the delays of a suit at law, and to do as it is ordinary, refer is to arbitration, and who so fit as you our Master, to conclude it between us your disciples and followers.

14. And he said unto him, Man, who made me a judge or a divider over you?]

[Paraphrase] 14. But he (knowing what had happened to Moses when he would have made peace among the Jews, Exod. 2. 14. Who made thee a Prince or a Judge over us?) gave them an answer which the Evangelist sets down in the same words, wherein the Greek rendered the Hebrew there, that is, I will not be liable to such objections from men, as were then ungratefully made against Moses, I will not meddle with your matters of interest, wherein he that is not awarded what he desires, will think himself unjustly dealt with.

15. And he said unto them, Take heed and beware of covetousness, for a man's life consisteth not in the abundance of the things which he possesseth.]

[Paraphrase] 15. All that I shall say to you is, That the desire of wealth, the labor to increase your own by lessening another man's possessions, the not being content with what you have, is a sin of great danger, diligently to be avoided, and indeed that which doth no man any good. For though possessions are useful to sustain life, yet no man is able to prolong his life, or to make it anything more happy or comfortable to him, by possessing more then he needs or uses, that is, by any superfluity of wealth. The only way to be the better for the wealth of the world, is to dispose and distribute it to the service of God, and benefit and comfort of others, ver. 21.

16. And he spake a parable unto them, saying,] The ground of a certain rich man brought forth plentifully.

[Paraphrase] 16. To which purpose Christ spake and applied the parable following.

17. And he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits?]

[Paraphrase] 17. And he contrived and cast within himself in his thoughts, what he should do with all that plenty which was so much greater then his barns could hold.

18. And he said. This I will do, I will pull down my barns and build greater, and there will I bestow all my fruits and my goods.

19. And I will say to my soul, Soul, thou hast much goods laid up for many years, take thine ease, eat, drink, and be merry.]

[Paraphrase] 18, 19. And his resolution was, that he would pull down his barns, and build bigger, and lay up all in them (never thinking of giving others any of that which he knew not what to do with) and then he should be an happy man, have wealth enough for many years plentiful, voluptuous, festival living, pleasing himself, and enterteining others.

20. But God said unto him, Thou fool, this night thy soul shall be required of thee: then whose shall those things be which thou hast provided?

21. So is he that layeth up treasure for himself, and is not rich towards God.]

[Paraphrase] 21. This is directly the case of any man that makes no use of his increase and plenty, save only to possess it, and provide for himself by it, never thinking of employing that which he hath to spare, to the relieving the poor, or otherwise to the service of God.

22. And he said unto his disciples, Therefore I say unto you,] take no thought for your life, what ye shall eat; neither for the body, what ye shall put on.

[Paraphrase] 22. To which purpose of trusting God's providence, in opposition to covetousness, is that which Christ said at another time, Mat. 6. 25.

23. The life is more then meat, and the body is more then raiment.

24. Consider the ravens, for they neither sow nor reap, which neither have storehouse nor barn, and God feedeth them: how much more are ye better then the fowls?

25. And which of you with taking thought can add to his stature one cubit?

26. If ye then be not able to do that thing which is least, why take ye thought for [the rest?]

[Paraphrase] 26. other things, which are greater and so in proportion harder then those, and depend as little on your solicitude.

27. Consider the lilies how they grow, they toil not, they spin not: and yet I say unto you, that Solomon in all his glory was not arrayed like one of these.

28. If then God so clothe [the grass] which is today in the field, and tomorrow is cast into the oven, how much more will he clothe you, O ye of little faith?

[Paraphrase] 28. the flowers, see note on Mat. 6. p.

29. And seek not ye what ye shall eat, or what ye shall drink, [neither be ye [note a] of doubtful mind.]

[Paraphrase] 29. and be not disturbed with thoughts and anxiety, Mat. 6. 31.

30. For all these things do the nations of the world seek after: and your Father knoweth that you have need of these things.

31. But rather seek ye the kingdom of God, and all these things shall be added unto you.

32. Fear not little flock, for it is your Fathers good pleasure to give you the kingdom.]

[Paraphrase] 32. Entertain no solicitudes for such things as these; for your Father which destined you to an everlasting kingdom will not fail to allow you your portion here of those things that are useful for you.

33. Sell that ye have and give alms, provide yourselves bags that wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth.

[Paraphrase] 33. Mat. 6. 19.

34. For where your treasure is, there will your heart be also.

35. Let your loins be [note b] girded about, and your lights burning.]

[Paraphrase] 35. Be ye as servants attending their masters business, ready whensoever he commands, them anything, or hath any business for them.

36. And ye yourselves like unto men that wait for their Lord, when he will return from the wedding, that when he cometh and knocketh, they may open unto him immediately.]

[Paraphrase] 36. Like the attendants on a bridegroom, (who whensoever he comes from the marriage-feast to the chamber, comes hastily, and is not patient of any delays) always ready to answer at the first knock.

37. Blessed are those servants, whom the Lord when he cometh shall find watching, Verily I say unto you, that he shall gird himself, and make them sit down to meat, and will come forth and serve them.

38. And if he shall come in the second watch, or come in the third watch, and find them so, blessed are those servants.]

[Paraphrase] 37, 38. As in that case 'tis a great happiness for a servant to be found ready, because by that means he may atttend his Master (whereas if at that minute he be out of the way, he utterly loses him) and as a reward of that diligence, the bridegroom will entertain his servants, set them down, and wait upon them himself, so is it a blessed thing to be found employed as Christ would have us, whensoever he comes to call on us, and in order to that to be always ready, not to fall off from him in the least manner.

39. And this know, that if the good man of the house had known what hour the thief would come, he would have watched, and not have suffered his house to be broken through.]

[Paraphrase] 39. And as Christ's coming will be to the rewarding of all faithful servants, persevering believers, so will it be to destroy all lethargick stupid impenitents, who by their own negligence lie open to all that vengeance that thus lights on them.

40. Be ye therefore ready also, for the son of man cometh at an hour that ye think not.]

[Paraphrase] 40. And therefore to avoid that danger also, it concerns all to be perpetually upon their guard, because this coming of Christ to visit and punish is like to be sudden, but the time uncertain. See Mat. 24. 43.

41. Then Peter said unto him, Lord, speakest thou this parable [to us or even to all?]

[Paraphrase] 41. peculiarly to us thy constant attendants, or to all Christians?

42. And the Lord said, [Who then is that faithful and wife steward, whom his Lord shall make ruler over his household, to give them their portion of meat in due season?

43. Blessed is that servant whom his Lord when he cometh shall find so doing.]

[Paraphrase] 42, 43. The parable doth in several degrees belong to every Christian, who hath some trust committed to him by Christ, and must be very careful to discharge it, (see Mat. 24. 45.) to you as stewards here, to all Christians as servants, v. 43. and no man's trust is so mean, that diligence in it shall not be rewardable. But to them again with some difference, as they have received more or less of divine revelation, immediately, or mediately, v. 47.

44. Of a truth I say unto you, that he will make him ruler of all that he hath.]

[Paraphrase] 44. And be he never so meanly employed, God will reward his trustiness and diligence with committing to him the greatest trusts, see Mat. 24. 47. the greatest office of dignity in the Church.

45. But and if that servant say in his heart, My Lord delayeth his coming, [and shall begin to beat the men-servants and maidens, and to eat and drink, and to be drunken.]

[Paraphrase] 45. And upon that consideration abuse that trust and power reposed in him as a steward, deal injuriously with those that are under his rule, and spend his masters goods riotously, and luxuriously.

46. The Lord of that servant will come in a day when he looketh not for him, and at an hour when he is not ware, and will cut him in sunder, and appoint him his portion [with the unbelievers.]

[Paraphrase] 46. with the untrusty false stewards, the unbelieving Jews, which have not reformed upon all Christ's preaching unto them.

47. And that servant which knew his Lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes.

48. But ye that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required, and to whom men have committed much, of him they will ask the more.]

[Paraphrase] 47, 48. According to the degree of knowledge which God hath afforded, so shall their crimes receive aggravation of guilt, and increase of punishment. And the more light and grace he bestows on any, the greater, and the more Christian performances will he require of them.

49. I am come to send fire on the earth, and [note c] what will I, if it be already kindled?]

[Paraphrase] 49. It is to be expected as a consequent of my coming into the world, that persecution should attend, Mat. 10. 34. and this will be a means of exploring and trying who are faithful, and who are not, And therefore I am so far from wishing this otherwise, that I rather desire that it were already kindled or begun.

50. But I have a [note d] baptism to be baptized with, and how am I straightened till it be accomplished?]

[Paraphrase] 50. But I am to bear the first part of it, to be immersed in afflictions, Mat. 20. 22. Till this come to be accomplished upon me, I am in some straits, terrified, like a woman with child, with the apprehension of the pangs approaching, Mat. 26. 39. but very willing to be delivered, to do and suffer that whereunto I was sent.

51. Suppose ye that I came to give peace on earth? I tell you nay, but rather divisions.

52. For from henceforth there shall be five in one house divided, three against two, and two against three.

53. The father shall be divided against the son, and the son against the father, and the mother against the daughter, and the daughter against the mother, the mother-in-law against the daughter-in-law, and the daughter-in-law against her mother-in-law.]

[Paraphrase] 51, 52, 53. Soon after my departing great divisions and feudes will break out concerning me, the whole land shall be divided into factions, and civil broils, Mat. 10. 34. and 24. 7.

54. And he said also to the people, [When] ye see a cloud rise out of the west, straight way ye say, There cometh a shower, and so it is.

[Paraphrase] 54. Many ways you have of presaging what weather it will be, which seldom fail you, as when,

55. And when ye see the South wind blow, ye say, There will be heat; and it cometh to pass.

56. Ye hypocrites, ye can discern the face of the sky and of the earth: but how is it that ye do not discern this time?]

[Paraphrase] 56. Ye that can judge by sight of the skies and the winds, what will befall, Why should ye not have as great sagacity to discern and presage the judgments that are near approaching towards this nation, if they do not suddenly repent, and receive Christ?

57. Yea and why even of yourselves judge ye not what is right?

58. When thou goest with thine adversary to the Magistrate, while thou art in the way, give diligence that thou mayst be delivered from him; lest he hale thee to the judge, and the judge deliver thee to the officer, and the officer cast thee into prison.]

[Paraphrase] 57, 58. And why do you not (without need of looking upon the skies for the presage) by the same rational way of judging, in which you proceed in other matters, use the same prudence in divine matters of danger, which you do in human worldly contentions? and so when you. see an action coming against you, wherein you are sure to be cast, set presently to reconcile the adversary, to make your peace and escape the danger? (to which purpose was this which Christ said at another time, Mat. 5. 25.)

59. I tell thee, thou shalt not depart thence till thou hast paid the very last mite.

Annotations on Chap. XII.

[ a] V. 29. Of doubtful mind ] 〈 in non-Latin alphabet 〉 signifies primarily and literally to be carried up high in the air, as clouds or birds flying there; which because they have no firm foundation there, but are tost and driven about uncertainly, hence it signifies, first, 〈 in non-Latin alphabet 〉 vagari, in Stephanus 's Glossary, to think of this and that without any consistence of mind, 〈 in non-Latin alphabet 〉 , he that hath no fix'dnesse of mind; and so intention of thoughts in prayer is 〈 in non-Latin alphabet 〉 , and on the other side in S. Basils Ascetick rules, 〈 in non-Latin alphabet 〉 importune wandering of thoughts in prayer (proceeding from former company and unprofitable discourse) 〈 in non-Latin alphabet 〉 , is forbidden, and so 〈 in non-Latin alphabet 〉 , in Nyssen, is attention of hearing. Chrysostom, 〈 in non-Latin alphabet 〉 , to look earnestly, without ever looking off, on him that holds up the mappa or white cloth in the races. Secondly the word signifies to hang, as the clouds do in the air, in an impatient suspense or anxiety, as in Lucians Icaromenip. 〈 in non-Latin alphabet 〉 is explained by 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , one that had his ears gaping, as it were impatient and very desirous to hear the end of the story. So in Philo leg. ad Caium, 〈 in non-Latin alphabet 〉 , all the city was in an anxious suspense, thirsting after some better news. So Ecclus 26. 12. 〈 in non-Latin alphabet 〉 seems to signify the suspense, anxious, earnest gazing of the eyes, such as there is set as a Character of a libidinous person; and so it seems the phrase is used among the Hebrews. For so in the Jerusalem Targum on Gen. 49. 22. Oculos suspendere, & unam earum intueri, to hang the eyes, &c. is set to signify an amorous or lustful look upon a woman. From hence again 'tis clearly, to be in doubt, and uncertainty of resolution, as in Agathias l. 2. speaking of the cities Italy, they were, saith he, 〈 in non-Latin alphabet 〉 doubtful and ambiguous, 〈 in non-Latin alphabet 〉 not knowing to which part they should betake themselves, in the same manner, as 〈 in non-Latin alphabet 〉 , to lift up the mind is to keep in suspense, Job. 10. 24. So in Dorotheus, 〈 in non-Latin alphabet 〉 . 1. 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 are all one, when one is not intent on what he hath in hand, but is uncertain, and indifferent which to take to, all one with 〈 in non-Latin alphabet 〉 following, being carried about without any certain aim. Thus it seems to signify in this place, where as a piece of 〈 in non-Latin alphabet 〉 , littleness of faith, if not infidelity, is forbidden this doubtful anxiety and solicitude concerning God's Providence, this uncertainty of mind, betwixt hope and fear; 〈 in non-Latin alphabet 〉 , solicitude, being put by S. Matthew instead of it in the place particularly parallel to this verse, c. 6. 31. and so expressed in the former part of this chapter, v. 22. and 25. and so saith Theophylact, 〈 in non-Latin alphabet 〉 , he forbids solicitous care under that phrase. Thus doth pendere, to hang, ordinarily signify in Latin, and 〈 in non-Latin alphabet 〉 to be above in Demosthenes De coron. the very paraphrase of this word, 〈 in non-Latin alphabet 〉 , in the native signification of it.

[ b] V. 35. Girded about ] Beside the general use of girding for putting on clothes, frequent in these books, as Joh. 21. 7. 〈 in non-Latin alphabet 〉 he girt on his upper garment, and v. 18. thou didst gird thyself, that is, dress or clothe thyself at thine own will (and from hence, in a sense somewhat varied, in the end of the same verse, another shall gird thee, that is, bind thee as a prisoner or captive, as I conceive it also is Job. 12. 18. where girding is set oposite to loosing of bonds ) three sorts of men there are in these books which are proverbially said to be girt, 1. The Jewish Priests, Levite. 16. 4. who had a linen girdle, and the high Priest one embroiderd with gold, &c. Exod. 39. 5. after whose example the son of man is brought in Revel. 1. 13. 〈 in non-Latin alphabet 〉 , clothed in a long garment, and girt about the breasts with a golden girdle, and so the seven Angels Revel. 15. 6. Secondly, Soldiers whose military girdle was so special a part of their armor, that in Homer 〈 in non-Latin alphabet 〉 signifies the whole military 〈 in non-Latin alphabet 〉 armature, and 〈 in non-Latin alphabet 〉 to be girt is 〈 in non-Latin alphabet 〉 to be armed, saith Eustathius in Iliad. 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , and Soudas in like manner, that 〈 in non-Latin alphabet 〉 to be girt is 〈 in non-Latin alphabet 〉 to be armed. Hence is it that discincti ungirt signifies the unarmed, and 2 King. 3. 21. where we read as many as were able to put on armor, the Greek literally from the Hebrew hath it, 〈 in non-Latin alphabet 〉 , girt with a girdle. So 1 King. 20. 11. the girt and ungirt are the armed and unarmed (though I know not by what mistake the Greek hath 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 ) and to this sort of the military girdle or belt, belongs that place of Ephes. 6. 14. having your loins girt, where the truth, that is, Orthodox profession of the Gospel, in opposition to heretical doctrines and practices is designed to be this girdle, which keeps all their armor close about them. Thirdly, servants or waiters, who serve at tables, who having their clothes, after the Eastern manner, loose and long, and flying about, found it necessary to gird themselves, that they might do service the more readily; So in Horace

Fungitur officiis —of a Master waiting at his table, as a servant. So in Propertius the officers at sacred feasts, succincti popae; so when, Job. 12. 18. the Greek reads fitly out of the Hebrew 〈 in non-Latin alphabet 〉 , God bound their loins about with a girdle, Olympiodorus expounds it, 〈 in non-Latin alphabet 〉 , he turns them into servants. And so here in this place, let your loins be girt, being here an expression of those that expect the commands of their Master (as also that of their lamps burning, if you compare it with Mat. 25. 7.) and so v. 37. when he saith of the Master, that he will gird himself and wait upon them. So Luke 17. 8. when the master saith to the servant, 〈 in non-Latin alphabet 〉 , gird thyself and minister to me. And so Joh. 13. 4. Christ when he went to wash the disciples feet, that is to perform that servants office, 〈 in non-Latin alphabet 〉 , he took a linen cloth, and girded himself, that so he might show that he came 〈 in non-Latin alphabet 〉 , not to be ministered unto, but to minister, Mat. 26. 28. And that 'tis so in this place also appears both by the mention of their Lord, whom they wait for, c. 36. and the 〈 in non-Latin alphabet 〉 happy are those watching servants, v. 37.

[ v] V. 49. What will I ] The particle 〈 in non-Latin alphabet 〉 which is ordinarily rendered if, is oft an Optative, or expression of wish or desire. So c. 19. 42. 〈 in non-Latin alphabet 〉 if thou knewest, for O that thou knewest: so c. 22. 42. 〈 in non-Latin alphabet 〉 , if thou wilt, for, O that thou wouldest. So Num. 22. 29. Jos. 7. 7. Job. 16. 14. and so in Moses 's speech to God, Lord if thou wilt forgive them. And this most clearly from the various use of the Hebrew 〈 in non-Latin alphabet 〉 , which signifies both si and utinam, if, and would to God. And thus may it be here, 〈 in non-Latin alphabet 〉 , O that it were already kindled, and then the latter part will be an answer to the question proposed in the former, thus, 〈 in non-Latin alphabet 〉 ; what do I desire? Beyond all things that it were already kindled. Another way of rendering the words will bear, what do I desire if it were already kindled? that is, I desire no more but this: Or again by rendering the 〈 in non-Latin alphabet 〉 as if it were 〈 in non-Latin alphabet 〉 , how do I desire that it were already kindled? But as all th • se come to the same sense so the former seems the more easy and natural; unless we prefer that other reading which we find in Marcus Eremita De baptis. 〈 in non-Latin alphabet 〉 , and I would be pleased, or glad, if it were already kindled. As for the fire here, although that may signify only a purgative fire, and intimate Christ's desire. of purifying the world from the dross of sin, for which he came, Tit. 2. 14. and to refer to the coming of the holy Ghost, who appeared in fire, Acts 2. yet it rather seems to be restrained by the Context to the fire of persecution, all one with division v. 51. which though it cause some smart, yet it hath very useful qualities, as that of exploring or trying, in which respect 'tis said 1 Cor. 11. 19. there must be divisions among you, that they that are approved (tried, and found right in this fire) may be made manifest among you. And that this should be consequent to Christ's coming, see v. 52. &c. & Lu. 2. 35. that of trying Heb. 4. 12. Lu. 2. 35. who are faithful adherents to him, who not. Which is the special work of fire, and the effect of persecution for Christ's sake.

[ d] V. 50. A Baptism ] The phrase 〈 in non-Latin alphabet 〉 is all one with 〈 in non-Latin alphabet 〉 , the note of the future. So 2 Esdr. 4. 45. habet venire is used for 〈 in non-Latin alphabet 〉 is to come. And in the Athanasian Creed 〈 in non-Latin alphabet 〉 they shall rise is rendered in Latin, habent resurgere. So in Chrysostom. 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 , and again 〈 in non-Latin alphabet 〉 , that is, 〈 in non-Latin alphabet 〉 , And so oft in Lactantius, quod carne indui haberet in terra, that is, that he was to be incarnate; and again, quod plurimae sectae & heresies haberent existere, that there should be many sect • and heresies.

CHAP. XIII.

1. THere were present at that season some that told him of the [Galileans, whose blood Pilate had mingled with their sacrifices.]

[Paraphrase] 1. Galileans, a faction of Judas Gaulonita, which taught doctrines contrary to subjection to the Roman Empire, whom, it is thought, Pilate set upon, and killed when they were offering sacrifice, and poured out their blood, as the blood of beasts was poured out in the sacrifices.

2. And Jesus answering said unto them, Suppose ye that these Galileans were sinners above all the Galileans, because they suffered such things?

3. I tell ye, nay: but [except ye repent, ye shall all likewise perish.]

[Paraphrase] 3. if you continue your present wicked practices, raising sedition under pretence of piety, as frequently you are apt to do, (see Titus Bostrensis p. 803. C.) then as they perished at the day of Pascha at their sacrifice, so shall a multitude of you on that very day (see Josephus of the Jewish war, l. 6. c. 11. and l. 7. c. 17. and Euseb. Eccl. Hist. l. 3. c. 5.) in the Temple be slaughtered like sheep, and that for the same cause, a sedition raised in the city.

4. Or those eighteen, on whom the tower in Siloam fell and slew them, think ye that they were sinners above all men that dwelt in Jerusalem?

5. I tell you, nay, but except ye repent, ye shall all [likewise perish.]

[Paraphrase] 5. perish in the ruins of the whole city, as they of that tower.

6. He spake also this parable,] A certain man had a fig tree planted in his vineyard, and he came and sought fruit thereon, and found none.

[Paraphrase] 6. And he spake a parable to them, of which this is the plain meaning, This people hath long been unprofitable, made no returns to all God's husbandry bestowed upon them, and yet God hath given them space to repent, and sent his son to dress and manure them, and if this do not work upon them, there is nothing to be expected but destruction and excision. The parable was this. A certain man, &c.

7. Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none: Cut it down, why cumbreth it the ground?

8. And he answering, said unto him, Lord, let it alone this year also, till I shall dig about it, and dung it.

9. And if it bear fruit well: ] and if not, then after that thou shalt cut it down.

[Paraphrase] 9. And perhaps it will bear fruit, or, make this experiment, whether it will bear fruit or no:

10. And he was teaching in one of the synagogues on the Sabbath.

11. And behold, there was a woman which had [a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up herself. ]

[Paraphrase] 11. sore disease inflicted on on her by the devil, v. 16. for the space of eighteen years, and she did so extremely stoop, that she could hardly see the heavens.

12. And when Jesus saw her, he called her unto him, and said unto her, Woman thou art loosed from [thine infirmity.]

[Paraphrase] 12. thy disease.

13. And he laid his hands on her, and immediately she was made straight, and glorified God.

14. And [the Ruler of the synagogue answered with indignation, because that Jesus had healed on the Sabbath day, and said unto the people, There are six days in which men ought to work;] in them therefore come and be healed, and not on the Sabbath day.

[Paraphrase] 14. the head of the Consistory being angry that Jesus did cures on the Sabbath, gave command to the multitude, saying, There are six days, in the compass of which men ought to do all the work, which they do in the week.

15. The Lord then answered him and said, Thou hypocrite, doth not each one of you on the Sabbath day loose his ox or his asse from the stall, and lead him away to watering?

16. And ought not this woman, being a daughter of Abraham, [whom Satan hath bound, lo, these eighteen years, be loosed from this bond] on the Sabbath day?

[Paraphrase] 16. on whom Satan hath inflicted a sore disease, of 18 years duration, be cured of this disease

17. And when he had said these things, all his adversaries were ashamed, and all the people rejoiced for all the glorious things that were done by him.

18. Then said he, Unto what is the kingdom of God like? and whereunto shall I resemble it?

19. It is like a grain of mustard-seed, which a man took and cast into his garden, and is grew, and waxed [note a] a great tree, and the fowls of the air lodged in the branches of it.

[Paraphrase] 19. Mat. 13. 31.

20. And again he said, Whereunto shall I liken the kingdom of God?

21. It is like leaven, which a woman took and hid in three measures of meal, till the whole was leavened.

[Paraphrase] 21. Mat. 13. 33.

22. And he went through the cities and villages teaching, and journeying toward Jerusalem.

23. Then said one unto him, Lord, [are there few that shall [note b] be saved? And he said unto them,]

[Paraphrase] 23. is the doctrine of the Gospel likely to be received by the generality of men, or only by a few disciples of us? And the reply that Christ made to this question, was to advise him and all others

24. Strive to enter at the straight gate: for many, I say unto you, will seek to enter in, and shall not be able.]

[Paraphrase] 24. That they should not be led away with the example of the many, that neglected the present opportunity, and after would not find admission, when they should desire it, either into the Church here, or the kingdom of God at the day of doom, That the Gospel should at length be removed from the obstinate Jews, and consequently heaven also.

25. When once the Master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence you are.

26. Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast tanght in our streets.

27. But he shall say, I tell you, I know you not whence you are; depart from me all ye workers of iniquity.]

[Paraphrase] 25, 26, 27. That a great deal of timely care and industry and contention was required to get the end of our Christian faith and hope, and that a little formal seeking of him, a desiring the reward upon no farther pretences, then that the Gospel hath been preached among them, that they have eat and drunk in Christ's presence, nay that they have by him been enabled to work miracles, Mat. 7. 22. &c. would not serve the turn, without a careful and due performance of all that Christ requires of us. As for others, be their pretences and confidences never so great, they shall at the day of judgment be utterly rejected, and their wicked doings rewarded with everlasting fire.

28. There shall be weeping and guashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets in the kingdom of God, and you your selves thrust out.]

[Paraphrase] 28. And then what a restless torment will it be to you, to see the fathers of the old world, that never saw or heard Christ preach among them, as you confess you have, received by God into his kingdom, and you rejected? Mat. 8. 11, 12.

29 . And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God.]

[Paraphrase] 29. And though but few Jews should receive the faith, yet disciples shall come in to Christ from all the quarters of the world, and by him in the Church be received and entertained, as at a feast (which is some farther answer to the question v. 23.) and so consequently bear the Patriarchs company in heaven.

30. And behold there are last which shall be first, and there are first which shall be last.]

[Paraphrase] 30. And they that are now afar off, the Gentiles, shall be admitted to his favor, while the present Jews through their obduration shall be cast out, v. 28.

31. The same day there came certain of the Pharisees, saying unto him, Get thee out, and depart hence, for Herod will kill thee.]

[Paraphrase] 31. Upon his instructing the people and doing miracles, in this manner, some of the Pharisees unwilling that they should thus see his power, and hear his doctrine, were very desirous to have him gone, and for a pretence suggested the danger that he was in from Herod, if he should stay any longer, saying, Go out of Galilee, Herod's jurisdiction; for if thou stay here, he will put thee to death.

32. And he said unto them, Go ye, and tell that fox, Behold, I cast out devils, and I do cures today, and tomorrow, and the third day I shall be perfected.]

[Paraphrase] 32. And Christ (according to his prophetic office, which gave prophets authority to reprehend all, were they never so great in this world, and their commission to the execution of that office made them superior to all to whom they were sent, Jer. 1. 8, 9, 10.) answered them, saying, Go tell that great artificer, or subtle disguised person Herod (by the manner also of the expression, left dubious, intimating the subtlety of the Pharisees, disguised by them, but by him discerned, who by the mention of Herod's design to kill him, thought to drive him out of their coasts) that I attend the decree of my Father, and in the mean time perform the office for which I was sent, not fearing what he can do unto me. Behold, I cast out devils, cure diseases for a while at present; and after a while when my course is finished, I am to suffer death.

33. Nevertheless I [note c] must walk today, and tomorrow, and the day following, for it cannot be that a prophet perish out of Jerusalem.]

[Paraphrase] 33. In the mean time I must do what I do, and then go and suffer at Jerusalem, being designed by my Father first to do these works, and then to die there, that being the place where all people have been wont to be put to death, at the council of the great Sanhedrim, and where, though capital judgments are now taken from the Jews, yet the prophets are to be tried.

34. O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee, how often would I have gathered thy children together, as an hen doth gather her brood [note d] under her wings, and ye would not!

35. Behold, your house is left unto you desolate: and verily I say unto you, ye shall not see me, until the time come, when ye shall say, Blessed is he that cometh in the name of the Lord.

Annotations on Chap. XIIII.

[ a] V. 19. A great tree ] That a mustard-seed grows into a tree, is affirmed Mat. 13. 32. and thereupon it is there said that it is 〈 in non-Latin alphabet 〉 not the greatest of herbs, or things that grow of seeds, but (as 〈 in non-Latin alphabet 〉 imports) greater then such, and therefore it follows there, that it becometh a tree, and here that tree a great one, 〈 in non-Latin alphabet 〉 . This is not to be measured by what we see of this seed among us, but by considering the Hebrew soil and clime, of which this is ordinarily affirmed among their authors. In the Babylonish Talmud, Ketub. fol. 3. there is mention of three boughs of 〈 in non-Latin alphabet 〉 , or mustard, one of which being broken off from the rest yielded nine Kabs of seed, and the wood thereof was sufficient to cover a little house. So in the Jerusalem Talmud, Peah c. 7. there is mention of a bough yielded three Kabs of that seed. And again in the same place, of a stem or bough of mustard, which Simon the son of Chalaphta had in his garden, into which he could climb up as into a fig tree. And therefore agreeably to this it is that our Savior here speaks so great things of it. And whereas it is said Mat. 13. 32. that it is the least of all seeds, although among us, some other seeds may be found less then that, as Rue, and Poppy, yet it is not necessary it should be so there. However it is apparent that the smallness of it was Proverbial among them, and is therefore mentioned by Maimonides, More Neb. P. 1. C. 56. and set opposite to the Firmament, the one as an instance of the smallest, the other of the greatest magnitude.

[ b] V. 23. Saved ] What is the notion of 〈 in non-Latin alphabet 〉 in the New Testament hath already been touched on, Note on Mat. 10. n. see Mat. 19. 6. And for a fuller declaring of it, it will not be amiss first to observe it in the Old Testament, there the Hebrew reciprocal 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , saving, or delivering, himself, from 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , are ordinarily rendered 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 to be saved, or delivered, and ordinarily signify elabi or evadere, to evade, or escape. So Gen. 19. 9. 〈 in non-Latin alphabet 〉 I cannot escape to the mountain, in the same sense, that 〈 in non-Latin alphabet 〉 , flying to the mountains Mat. 24. 16. So Gen. 19. 22. 〈 in non-Latin alphabet 〉 , the Septuag. reads, 〈 in non-Latin alphabet 〉 , make hast to escape thither, where to escape is to get out of the reach of Sodom, the place which was then to be destroyed, and flee as to a sanctuary, to that other city. So 1 Sam. 19. 12. 〈 in non-Latin alphabet 〉 , he departed and fled and escaped. So Joel 2. 32. whosoever shall call upon the name of the Lord, 〈 in non-Latin alphabet 〉 shall escape, or 〈 in non-Latin alphabet 〉 , shall be saved, in that sense, Rom. 10. 13. So Isa. 45. 20. where Symmachus reads, 〈 in non-Latin alphabet 〉 , they that escape of the nations, the Septuagint reads 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , the saved of the nations. So Isa. 49. 6. the preserved of Israel, and Ecclus 39. 9. 〈 in non-Latin alphabet 〉 , he that escapes, or is saved. So of the sick man, Joh. 11. 12. If he sleep, 〈 in non-Latin alphabet 〉 he will escape, and Act. 27. 20, 21. 〈 in non-Latin alphabet 〉 ye cannot escape the shipwreck, so 'twas showed to signify Mat. 24. 22. 〈 in non-Latin alphabet 〉 the tribulation was so great, that if it had not been shortened by God, no Jew had escaped, but for the sake of 〈 in non-Latin alphabet 〉 (which (as it was showed there) denotes the remnant which by God's promise was to be preserved, and which is all one with 〈 in non-Latin alphabet 〉 ) the days were promised to be shortened. So 〈 in non-Latin alphabet 〉 is used Act. 28. 1. and is ordinarily rendered, escaped. This being premised of the prime importance of the word, the next thing observable will be, what hath formerly been mentioned, that in the Prophets there is frequent mention of a remnant, 〈 in non-Latin alphabet 〉 , that should by the mercy of God be rescued out of the common calamity, the fatal 〈 in non-Latin alphabet 〉 of the Jews, that was now at hand; These are sometimes called, the escaping ( evasio ) of the house of Israel or Judah, or, the escaping that remaineth, or, the remnant that is escaped, Isa. 37. 31, 32. In which place he that shall weigh it, or compare the translation of the vulgar Latin, with Forerius 's new one, out of the Hebrew, will find that the reliquiae de Hierosolymis, the remnant of Jerusalem, & salvatio (that is, the 〈 in non-Latin alphabet 〉 ) de monte Zion, they that are saved, or, escape of mount Zion, are all one with evasio quae derelicta est, the escaping which is left, that is, they that escape, when others perish; See Nehem. 1. 2. and 3. where he asks 〈 in non-Latin alphabet 〉 , of the saved that are left. So that 〈 in non-Latin alphabet 〉 is aequipollent to the Hebrew 〈 in non-Latin alphabet 〉 , residuu • , remnant, which therefore is rendered by it, Jer. 4. 17. and 44. 14. and in other places (parallel to which we read, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , a remainder that escapeth, in Julian, Or. 1.) and once by 〈 in non-Latin alphabet 〉 (not, as the printed copies read it 〈 in non-Latin alphabet 〉 Obad. 18. which signifies, saith Hesychius, 〈 in non-Latin alphabet 〉 , him that escapes alone in war, (the 〈 in non-Latin alphabet 〉 being a Vates, which before the first colors carries a firebrand, when the armies are to meet and fight, and hath the privilege of a Legate or Herald not to be hurt or violated.) From this acception of the word 〈 in non-Latin alphabet 〉 , the saved, for that remnant which should escape of the Jews out of the common destruction and slaughter that fell upon that people, called 〈 in non-Latin alphabet 〉 sometimes (and therefore, saith Theophylact, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 are all one) sometimes 〈 in non-Latin alphabet 〉 Luk. 21. 36. they that have the honor or favor to escape: another acception there eis of it for those which should believe in Christ, receive and embrace him at his coming, and, having done so, adhere and cleave fast unto him. So when Isa. 10. 22. it is prophesied that the remnant of Israel shall return, the Apostle, Rom. 9. 27. applies that place (literally spoken of the return from the Babylonish captivity) by way of accommodation to their receiving the faith of Christ, 〈 in non-Latin alphabet 〉 , a remnant shall escape out of that Epidemical unbelief, and receive Christ. Thus Procopius understood that 〈 in non-Latin alphabet 〉 peculiarly of believing in Christ, in Is. p. 576. 〈 in non-Latin alphabet 〉 , the first fruits of that remnant that escaped, was the disciples of our Savior. So Luk. 19. 9. the 〈 in non-Latin alphabet 〉 that was come to Zacchaeus at that time, was repentance, conversion, the 〈 in non-Latin alphabet 〉 , the recovering the sinner, or the publicane, to repentance, ver. 10. So 1 Cor. 7. 16. the believing wifes saving her husband, is converting him to the faith, And Rom. 11. 14. provoking and saving the Jews, is by emulation bringing them to repent and receive the Faith. And so the 〈 in non-Latin alphabet 〉 here shall be those, especially the Jews, that believed in Christ and adhered to him, according to the importance of that Act. 11. 17. 〈 in non-Latin alphabet 〉 that the remnant of men (that is, of the Jews, opposed to the Gentiles after mentioned) might seek the Lord. To this purpose it is that Ignatius in his Epistle to Polycarp bids him 〈 in non-Latin alphabet 〉 exhort all that they escape, that is, repent and accept the faith, and that Procopius makes 〈 in non-Latin alphabet 〉 two ranks of these escapers, the Jews that expected the Messias, and the Church of the Gentiles, the latter of which having called 〈 in non-Latin alphabet 〉 , the multitude of them that escape of the Gentiles, he straight interprets by 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , the running together of the nations called Christians. And then the clear meaning of this uncertain man's question will be this, Whether this doctrine or faith of Christ so contrary to the humor and passions of the world, should be able to propagate it self, and prove so successful, as to be received by many, or whether it should be contained and enclosed within a narrow pale, that so he might either resist Christ with the many, or have the honor of being one of the few singular persons that received him. And accordingly Christ's answer is to put him on that narrow path that leadeth to life, that the few were likely to find, the way of infidelity being so broad and beaten though it led to absolute destruction. By this explication of this place will appear also what is meant by the same word, Act. 2. 47. where 'tis said that the Lord 〈 in non-Latin alphabet 〉 that is, by the grace and power of God there came daily many new converts, penitent, reformed Christians unto the Church. The rise of that interpretation in that place will be best taken from the admonition of S. Peter. ver. 40. of that chap. in these words, 〈 in non-Latin alphabet 〉 , be ye saved from this crooked generation, where the importance of the 〈 in non-Latin alphabet 〉 is clearly, getting out, escaping, flying from that great pertinency, and obduration of that age against all the miracles of Christ and his Apostles, crucifying him, and resisting all the powerful methods of his workings, that is, not being saved eternally (for that would not be matter of exhortation unless as that is a certain consequent of repentance and belief in Christ, ) but retracting the vicious course that they and others went on in, the 〈 in non-Latin alphabet 〉 v. 8. Repent. For when S. Peter had said Repent, 'tis added, that in many other words he admonished them, saying, 〈 in non-Latin alphabet 〉 , be saved or escape, &c. which is an affirmation, that to repent is the same thing, which in other and more words is to be saved, or escape, from that perverse generation, as in Simplicius 〈 in non-Latin alphabet 〉 , having the beginning of being saved, is set to expound a former phrase, 〈 in non-Latin alphabet 〉 , they that begin to be instructed. And accordingly in Zaleucus in his prooem to his Laws, where 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 are put together as phrases of the same importance, wise men and such as meant to be safe. And therefore when it follows that they that willingly received the word, that is, that admonition of his, were baptized, and that there were 3000 that day added to the Church, that certainly is an explication of this phrase 〈 in non-Latin alphabet 〉 , he added the saved, or reformed Christians. So that that which was done in such a measure one day, ver. 41. is said farther to be done every day, ver. 47. in some measure, and the 〈 in non-Latin alphabet 〉 they that willingly entertained the word there, is but a paraphrase of 〈 in non-Latin alphabet 〉 the saved here, which being in the present and not future tense must needs belong to the present condition of men, that is, such penitent forsakers of the wicked perverse age, 〈 in non-Latin alphabet 〉 there, saved out of the crooked generation, and in a parallel phrase, 〈 in non-Latin alphabet 〉 they that fled from the pollutions of the world, 2 Pet. 2. 20. by which Christians are there expressed. In this sense we have the word used observably by Procopius on Isa. 26. 〈 in non-Latin alphabet 〉 . When the Gentiles came in to Christ (not when they were saved or come to heaven, for the Jews could not see that, but) when they forsook their idolatry, and inbraced the Christian faith, and so escaped out of that perverse generation, the Jews were inflamed with envy, and would rather have endured any punishment, then to see the Gentiles thus reform, and reproach to them their infidelity and impenitence. Thus also will the word be explained 1 Cor. 1. 18. and 2 Cor. 2. 15. where 〈 in non-Latin alphabet 〉 , the saved, are believers, they that embrace the Gospel and are opposed to 〈 in non-Latin alphabet 〉 , they that perish, as to the contrary, those that believed not, both there, and 2 Cor. 4. 3. where he saith his Gospel is hid to them, that is, to those which heard, but believed it not, 〈 in non-Latin alphabet 〉 unbelievers, v. 4. unless perhaps 〈 in non-Latin alphabet 〉 may be thought a higher degree of the same thing, to wit those that for their unbelief are deserted by God, and so blinded that they cannot see, and then proportionably to that, 〈 in non-Latin alphabet 〉 may be those penitent believers, endued with a higher degree of grace from heaven. But that 〈 in non-Latin alphabet 〉 signifies no more then the unbelieving Jews, that continued in their unbelief (and so by proportion, 〈 in non-Latin alphabet 〉 the contrary) may farther appear by an ancient place in Clemens, where 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , praying for those that perish (not for them that are already destroyed) notes the prayers in the Easter week, which were offered to God by the Christian Church for the Jews, as appears by the beginning of the 14. chap. 〈 in non-Latin alphabet 〉 , &c. 〈 in non-Latin alphabet 〉 We ought to mourn for them, because they have not believed. All that I shall add to this, is but the opinion of Joh. Curterius, the translator of Procopius on Isaiah, who meeting oft in that Author with the word 〈 in non-Latin alphabet 〉 , those that are saved, hath sometimes been forced to render it, quibus salutis cura est, they that have care of salvation, the matter not bearing any interpretation which had nearer reference to salvation, or decree of salvation, then that expression of his would bear. Out of all that hath been said of this word, the notion of 〈 in non-Latin alphabet 〉 will sufficiently be cleared in all the places of the New Testament; and for the notion of the verb 〈 in non-Latin alphabet 〉 we have said enough already to give direction for the understanding it, where ever 'tis to be met with, not always for eternal salvation, but oft for other kinds of escaping, and deliverances out of diseases everywhere almost in the Gospels, out of other dangers, 〈 in non-Latin alphabet 〉 , 1 Cor. 3. 15. as one that escapes out of the fire ( 〈 in non-Latin alphabet 〉 losing much in his passage, but himself escaping) 〈 in non-Latin alphabet 〉 1 Pet. 3. 20. either through, or from, the water, and 〈 in non-Latin alphabet 〉 scarcely escape, 1 Pet. 4 18. and 〈 in non-Latin alphabet 〉 , Jude 23. rescue in fear or in time of danger, snatching them out of the fire. All which we shall refer to their several places, see Note on Rom. 10. a. and 13. c.

[ c] V. 33. I must walk ] That there is in this verse an ellipsis or defect, there is little doubt, and what it is will be best judged by comparing it with the former verse, or with Joh. 5. 17. In the former verse he tells Herod that for a time he is about the business of his miracles, curing diseases and casting out devils, and it shall not be in his power to hinder him; though he threaten or design to kill him, v 31. he should not be able to do it, but shortly indeed he should have made an end of his business, and then he should be put to death. The time of his doing miracles, &c. he there calls today and to morrow, as the time of his being put to death, the third day; and so in this verse he gives him a reason why he should not fear his threats, nor go out of the way, which he was advised to v. 31. because, saith he, 〈 in non-Latin alphabet 〉 : There is a necessity in respect of God's decree, that today and tomorrow, that is, for that space before mentioned, I should cure, &c. or, as it is Joh. 5. 17. 〈 in non-Latin alphabet 〉 work▪ (so Theophylact, 〈 in non-Latin alphabet 〉 I must stay here a while and do miracles, ) and then indeed it is as necessary 〈 in non-Latin alphabet 〉 the third day, or, the day immediately following or adjoining (see Note on Mar. 1. b.) or after my work is done, 〈 in non-Latin alphabet 〉 to go, either in that sense, wherein that word is taken c. 22. 22. that is, to be put to death (and so 'twill be all one with 〈 in non-Latin alphabet 〉 which is to be martyred, as we have 〈 in non-Latin alphabet 〉 in Nyssen, and other Christian writers, or else 〈 in non-Latin alphabet 〉 to go from thence (as he was advised to do v. 31.) up to Jerusalem, that being the place where the judgment of the great Sanhedrim was, where (and nowhere else) the cases of Prophets, which were accused of any great crime, were to be tried, (see Cunaeus de Repub. Heb. l. 1. c. 12.) whereupon it follows immediately, O Jerusalem, Jerusalem!

[ d] V. 34. Under her wings ] 〈 in non-Latin alphabet 〉 , to gather under the wings seems to be a Proverbial phrase among the Jews for gathering and admitting of Proselytes: thus in Maimonides tit. Isuri bia, c. 13. speaking of the three ways of receiving Proselytes, circumcision, baptism, sacrifice, he adds, 〈 in non-Latin alphabet 〉 , &c. And in like manner through all ages, as oft as a Gentile would enter into the Covenant and be gathered 〈 in non-Latin alphabet 〉 under the wings of the divine Majesty, and take upon him 〈 in non-Latin alphabet 〉 the yoke of the law, &c. where the wings of the divine Majesty referring to the manner whereby God signified his presence in the Ark, and in the holy of holies, by the Cherubims wings that covered the Propitiatory, the being gathered under his wings is there set for his entering into the Covenant, and attended with undertaking the yoke of the Law, that is, obedience to his Commands, and being his Proselytes; and so here Christ's gathering as a bird under the wings, is the preaching the New Covenant to them, and calling them all, as Proselytes, to receive it. See Note on 1 Cor. 10. a.

CHAP. XIV.

1. AND it came to pass as he went into the house of one of the [note a] chief Pharisees to eat bread on the Sabbath day, that they watched him.]

[Paraphrase] 1. And being upon an invitation persuaded to go on a Sabbath day, and dine with one of the Pharisees of great quality, a Ruler, or member of one of their Consistories, they themselves that had thus invited him, did insidiously and treacherously watch and observe what he would do, on purpose to take advantage against him, (A thing contrary to all laws of hospitality.)

2. And behold, there was a certain man before him, which had the dropsy.

3. And Jesus [answering, spake unto the Lawyers and Pharisees, saying, Is it lawful to heal on the Sabbath day?]

[Paraphrase] 3. by way of prevention asked a question of the Doctors of the law and Pharisees that were present, saying, Is the working of a cure on a sick man a thing forbidden, and so unlawful to be done upon a Sabbath day?

4. And they held their peace. And he took him, and healed him, and let him go.

5. And he answered them, saying,] Which of you shall have an asse or an ox fallen into a pit, and will not straightway pull him out on the Sabbath day?

[Paraphrase] 5. And he said unto them,

6. And they could not answer him again to these things.

7. And he put forth a parable to those which were bidden, when he marked how they chose out the chief rooms, saying unto them,

8. When thou art bidden of any man to a wedding, sit not down in the highest room, lest a more honorable man then thou be bidden of him.

9. And he that bad thee and him come and say to thee, Give this man place, and thou begin with shame to take the lowest room.

10. But when thou art bidden go and sit down in the lowest room, that when he that bad thee cometh, he may say unto thee, Friend, go up higher: then shalt thou have worship in the presence of them that sit at meat with thee.]

[Paraphrase] 7, 8, 9, 10. And being at this feast he observed how desirous those persons (Doctors of the law, and Pharisees, &c.) were, every of them to take place, or have the precedence at the feast, and thereupon knowing their inclinations, he spake this parable to them, which imported how much more honorable it is for a man to set himself below; then above his place, and how certain a way that is to get him honor.

11. For whosoever exalteth himself shall be abased, and he that humbleth himself shall be exalted.]

[Paraphrase] 11. For humility is the only thing that is valued, or commended, or thought fit to be rewarded either by God or man.

12. Then said he also to him that bad him, [When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbors, lest they also bid thee again, and a recompense be made thee.]

[Paraphrase] 12. Let not thy intertainments be of those which can, or are likely to entertain thee again, or to whom thou hast obligations of asfinity, &c. for this is but a worthless way of hospitality, in which there is nothing commendable or thank-worthy.

13. But when thou makest a feast, call the poor, the maimed, the lame, the blind,

14. And thou shalt be blessed, for they cannot recompense thee, for thou shalt be recompensed at the resurrection of the just.]

[Paraphrase] 13, 14. The only commendable way, and that which it will be reasonable for God to reward is, the entertaining of those that want, and who are not likely to make thee any return, for this God will be thy debtor, and pay thee at the day of judgment, and there can be no such advantage to thee as that.

15. And when one of them that sat at meat with him heard these things, he said unto him, Blessed is he that shall eat bread in the kingdom of God.]

[Paraphrase] 15. Upon this occasion one repeated that known saying among the Rabbin's, Blessed, &c. that is, 'tis certainly a much happyer thing to be feasted by God in his kingdom, then by any man on earth, and therefore that is most true which was said v. 14. that 'tis more advantageous to any man to entertain the poor then any else.

16. Then said he unto him, a certain man made a great supper, and bad many,

17. And sent his servant at supper time to say to them that were bidden, Come, for all things are now ready.

18. And they all [note b] with one consent began to make excuse. The first said unto him, I have bought a piece of ground, and I must needs go and see it: I pray thee have me excused.

[Paraphrase] 16, 17, 18, &c. To this Christ replied by a parable intimating the truth of what that person last had said, but withal, telling them that this celestial feast, everlasting reward was that, that they had oft been invited to, and the generality of the Jews neglected to make use of the invitation, preferring their own designs of worldly advantages before it, thereby provoking God extremely. And therefore the heathen, and sinners, and mean persons of the world were fain to be taken in, nay importunately wooed to come to that feast, instead of them; and those that were the principally designed guests to be utterly rejected.

19. And another said, I have bought five yoke of oxen, and I go to prove them: I pray thee have me excused.

20. And another said, I have married a wife, and therefore I cannot come.

21. So that servant came and shown his Lord these things. Then the Master of the house being angry, said to his servants, Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind.

22. And the servant said, Lord, it is done, as thou hast commanded, and yet there is room.

23. And the Lord said unto the servant, Go out into the high-ways and hedges, and compel them to come in, that my house may be filled.

24. For I say unto you, that none of those men that were bidden shall taste of my supper.]

25. And there went great multitudes with him, and he turned, and said unto them,

26. If any man come to me and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple.]

[Paraphrase] 26. If any man offer to undertake my discipleship, and doth not prefer me before all others that are nearest to him, yea and before his own life too, Mat 10. 37. he is not for my turn; And my service being so sure to bring persecutions along with it, will not be for his.

27. And whosoever doth not bear his cross and come after me, cannot be my disciple.]

[Paraphrase] 27. And whosoever doth not come to me with a preparation of mind to suffer anything rather then part with me, is not fit for the turn.

28. For which of you intending to build a tower, sitteth not down first, and counteth the cost, whether he have sufficient to finish it?

29. Lest haply after he hath laid the foundation, and is not able to finish it all that behold it begin to mock him,

30. Saying, This man began to build, and was not able to finish.]

[Paraphrase] 28, 29, 30. For as he that sets on building, and hath not a stock to hold out, leaves his work imperfect, and becomes ridiculous;

31. Or what king going to make war against another king, sitteth not down first and consulteth, whether he be able with ten thousand to meet him that cometh against him with twenty thousand?

32. Or else, while the other is yet a great way off, he sendeth an embassage and desireth conditions of peace.]

[Paraphrase] 31, 32. Or as he that designs a battle or a war, and and is not provided with all necessaries to go thorough with it, had better never engage, or being engaged should presently think of treating and compounding the matter,

33. So likewise whosoever he be of you, that forsaketh not all that he hath, he cannot be my disciple.]

[Paraphrase] 33. So he that undertakes to be a Christian, 〈◊〉 ••• olve to renounce all that is most precious to him in this world, or else he will not be able to hold out, and so had better 〈◊〉 to that profession.

34. Salt is good, but if the salt have lost his savor, wherewith shall it be seasoned?]

35. It is neither fit for the [note c] land, nor yet for the dunghill, but men cast is out. He that hath ears to hear, let him hear.]

[Paraphrase] 35. The unhappy remainder is useless beyond the most noisome excrement, or putrid carcass. It is not fit or useful (as some things are) to enrich the ground, no nor to mix with other things, which being corrupted from their primary use, are yet good for that (and so are kept, though in a mean place, for that use) tis neither at present, nor for the future by long digestion, or farther putrefaction capable of being good manure or compost for the earth, but is utterly unprofitable, and generally dealt with as such, cast out without any respect into those places where men would have nothing grow, apt only to convert a good soil into a desert. Let every disciple, every 〈◊〉 , designed by Christ to be the salt of the earth, lay this to heart, for he is nearly concerned in it.