Annotations on the New Testament

Annotations on Chap. XIV.

[ a] V. 1. Chief Pharisees ] What is meant by Rulers simply, Rulers of the people, and Rulers of the synagogues, hath been formerly shown, Note on Mar. 5. c. and on Mat. 9. g. viz. that the Rulers simply were the Judges in their lesser Consistories, in particular cities, or, when the Context belonging to Jerusalem so enforceth it, those of the great Sanhedrim at Jerusalem. Now the Pharisees which are so oft mentioned in the Gospel, were a particular sect in their religion, 〈 in non-Latin alphabet 〉 , saith S. Paul, who was one of them, and that an improvement of the 〈 in non-Latin alphabet 〉 or Hasidaei (as they were 〈 in non-Latin alphabet 〉 1 Mac. 2. 42. those that voluntarily performed some things, which the Law required not, and were contrary to the Karaei or Scripturarii, who were for that only which was commanded by law) forming those things into doctrines or precepts, and obliging all to the performance of them, which the Hasidaei performed as free-will offerings, and so divided themselves from the rest of the profane world (which did not as they did) nay from the Haesidoei themselves (who performed as much as they, but did not think themselves or others obliged by law to do so,) and therefore were called 〈 in non-Latin alphabet 〉 Pharisees, 〈 in non-Latin alphabet 〉 separate or divided from other men, and by S. Paul 〈 in non-Latin alphabet 〉 , a sect that required the most exact performances of any. By this it appears that these were not any order or sort of men settled by law, which had 〈 in non-Latin alphabet 〉 or rulers over them, but only a sect, of which some of all orders of men were, and indeed a prevailing sect, taken up by most of the chief men of the nation, the Elders in the great council or Sanhedrim in Jerusalem, and the Rulers in the Consistories in other cities, which therefore are called 〈 in non-Latin alphabet 〉 Rulers, and those rulers Pharisees, one of whom is here spoken of and styled 〈 in non-Latin alphabet 〉 , one of the rulers that were Pharisees.

[ b] V. 18. With one consent ] 〈 in non-Latin alphabet 〉 is all one with the Syriac adverb 〈 in non-Latin alphabet 〉 answering the Greek 〈 in non-Latin alphabet 〉 from, and 〈 in non-Latin alphabet 〉 being of the feminine numeral which is 〈 in non-Latin alphabet 〉 one. And there is little question but S. Luke so rendered that Syriac word. Now 〈 in non-Latin alphabet 〉 clearly signifies 〈 in non-Latin alphabet 〉 , presently, and so 〈 in non-Latin alphabet 〉 , (which is all one literally with this phrase) and consequently 'tis best rendered presently. See our learned Mr. Fuller in his Miscellanies.

[ c] V. 35. Land ] The meaning of 〈 in non-Latin alphabet 〉 here will be guessed, first by that saying of Mat. 5. 13. You are the Salt of the earth, that is, the persons by whom the whole world of men must be seasone • and 2 ^lie, by the use of the word 〈 in non-Latin alphabet 〉 earth, or 〈◊〉 and ordinarily for the men, the inhabitants of the earth, as 1 Sam. 27. 9. 〈 in non-Latin alphabet 〉 , smiting the earth, and the like very often. From whence 'tis easy to conclude, that for the salt to be useful, or fit 〈 in non-Latin alphabet 〉 , for the earth, is to be proper for the use of men, and if by its illness it cease to be so, 'tis of all other things the most unprofitable, for whereas other things being not fit for men, may yet be fit for the dunghill, salt by its natural impropriety is debar'd even from that most inferior degree of profitableness. But perhaps, and indeed m • st probably, 〈 in non-Latin alphabet 〉 here may, in the husbandmans notion, signify land whether pasture, meadow, or tillage, all which are improved by manure. So is 〈 in non-Latin alphabet 〉 used Heb. 6. 7. Now two sorts of manure there are; Some things have a peculiar propriety to the enriching of ground, and are used alone, without mixture of anything else with them, as to some ground, marle, lime, &c. Some things having not this propriety in any special manner, yet being in mixture with those that have, are fit for this turn, and of such generally our mixum's or composts are made, wherein all kind of dung being one special ingredient, that mixum may well be the thing, that is here expressed by 〈 in non-Latin alphabet 〉 or dunghill, whither, as is here intimated, many other things are cast, as well as dung. Now salt, which is very good for domestic uses, when that loses its virtue, when 'tis corrupted, 〈 in non-Latin alphabet 〉 , and so is no longer good for those uses, 'tis likewise good for nothing else. Other things, when they are corrupted, do but change their use; dung itself, in the utmost degree of putrefaction, is good for enriching of land, but salt corrupted, quite unlike other putrid things, is not good singly by itself to be laid on any sort of land, no nor in mixture, or compost with anything else, no not with dung, which is most useful. And this is the state of a putrid disciple, a corrupt Christian, he doth hurt wheresoever he is, but no kind of good, and therefore as a wicked, and not only unprofitable servant (or as 〈 in non-Latin alphabet 〉 unprofitable is the worst character that can be) 〈 in non-Latin alphabet 〉 , 〈…〉 is cast out, as here the unsavory salt, as 〈 in non-Latin alphabet 〉 •• jectaneous, or reprobate, whereas the good Christian is elect, precious, a good and faithful servant, very profitable to his Masters use, and honor, and the advantage of other men. In this expression of our Savior's of salts loosing its savor, one thing farther may deserve to be added from the Chymists doctrine of salt. For it is certain that salt, if we speak strictly, is not capable of being made insipid, nothing in nature being able so to work upon that fixed incorruptible principle. It is therefore necessary that in this place by sal • loosing its savor, we understand a mixed body, wherein salt abounds, (so in our vulgar dialects, especially in 〈◊〉 〈 in non-Latin alphabet 〉 is the common name of salt and salt-bodies, and is indifferently rendered by 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 ) and then tis most true, that salt may loose its savor, that is, that in such a body the salt may be either removed, and drain'd forth, and then the body will be really insipid, or buried in a mass of other prevailing elements, and then to us it will appear insipid, and be justly said to have lost its savor. And on these terms our Savior's parable exactly corresponds with the process of nature in all mixed bodies; For when in their dissolution, their spirit, Phlegme, and Sulphur are called forth, the remainder yet is, in several cases, • educible into the ancient form, and when it is not, yet it is useful to many and those noble purposes, at least it is helpful to the ground, to make it fertile. Thus corrupted fruits and plants, the excrements and carcasses of living creatures, thus lime, and ashes, and burnt land are profitably used in tillage, some immediately applied, others after digestion and being putrifyed. But if at last the salt be draind out of these, or any other bodies, what is left is an useless elemental earth, in the Chymists language a Caput mortuum or terra damnata, and is not fit for the land to be immediately laid upon it, nor yet for the dunghill or mixum, there to be rotted a while, and then made use of, but possibly good for walks or allies, where we would have nothing grow, there to be trodden underfoot of men, as it follows in the text. Accordingly in the Primitive discipline the 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 did cast themselves at the feet of the pious Christians, as meriting to be trampled on by them, and calling to all that enter the Church to tread on them as unsavory salt. If to this it be objected that by this way of interpretation, 〈 in non-Latin alphabet 〉 salt in the second place shall be taken for the salt body, or that which hath salt in it, whereas in the first place it signifies salt itself, the answer will be obvious, by reflecting on the parable of salt, Mat. 5. to which is immediately subjoined, Ye are the light of the world, and to that is added, not Do you shine, but let your light so shine &c. Whereas Christians are first named light itself, and then luminous bodies, so both there and here Christians are first resembled to salt itself, and then immediately to salt bodies, or things which have salt in them, and so still this is an agreeable interpretation.

CHAP. XV.

1. THEN drew near unto him all the Publicans and [sinners] for to hear him.

[Paraphrase] 1. heathens in great multitudes

2. And the Pharisees and Scribes murmured, saying, This man received sinners, and eateth with them.

3. And he spake this parable unto them, saying,

4. What man of you having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost until he find it?

5. And when he hath found it, he [layeth it on his shoulders] rejoicing.

[Paraphrase] 5. he brings it home with great care, and some pains to him, yet

6. And when he cometh home, he calleth together his friends and neighbors, saying unto them, Rejoice with me, for I have found my sheep which was lost.

7. I say unto you, that likewise [joy shall be in heaven over one sinner that repenteth, more then over ninety and nine just persons, which need no [note a] repentance.]

[Paraphrase] 7. God in the sight of 〈◊〉 angels shall rejoice, (and e • press that joy) at the returning and repenting and change of one heathen or sinful Atheistical liver, more then at the daily virtuous performances of those which have never been engaged in a vicious course, and so though they have, and want sorrow (and wishing it were otherwise) for their frequent slips and failings and infirmities, and withal a diligence, and vigilance, and greater industry and study for the future to grow in piety, and strength of grace, yet having always continued in a virtuous course, these need not that change of mind which belongs to others, and is properly called by that title of Repentance.

8. Either what woman having ten pieces of silver, if she lose one piece, doth not light a candle, and sweep the house, and seek diligently till she find it?

9. And when she hath found it, she calls her friends and her neighbors together, saying, Rejoice with me, for I have found the piece which I had lost.

10. Likewise, I say unto you, there is joy in the presence of the Angels of God over one sinner that repenteth.]

[Paraphrase] 10. After the same proportion it is that God expresseth joy in the sight of his angels upon the reducing of one indulgent sinner to good life.

11. And he said,] A certain man had two sons.

[Paraphrase] 11. To which purpose he made use of this other parable by way of story,

12. And the younger of them said to his father, Father, give me the portion of goods that falleth to me. And he divided unto them his living.

13. And not many days after the younger son gathered all together, and took his journey into a far country, and there wasted his substance with riotous living.

14. And when he had spent all, there arose a mighty famine in that land, and he began to be in want.

15. And he went and joined himself to a citizen of that country, and he sent him into the fields to feed swine.]

[Paraphrase] 15. And being in that distress he pinn'd himself upon one of the inhabitants of that region, being content to be entertained by him upon any conditions, never so hard, and he hired him, and set him to feed his swine in the fields, allowing him little food, but what was allowed the swine.

16. And he would fain have filled his belly with the [note b] husks that the swine did eat: and no man gave unto him.]

[Paraphrase] 16. And he would have been glad to have filled his belly with Egyptian figs, a course unwholesome fruit, that swine fed on among them, and he could not get enough of them.

17. And when he came to himself, he said, How many hired servants of my fathers have bread enough, and to spare, and I perish with hunger?]

[Paraphrase] 17. And meditating with himself, he remembered the plenty that his fathers servants had, (or, being reduced to some sense and consideration by this distress, he thus said within himself) The meanest of a multitude of my fathers servants feed very plentifully, and I am ready to starve for want of the meanest food.

18. I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee,

19. And am no more worthy to be called thy son, Make me as one of thy hired servants.

20. And he arose, and came to his father. But when he was yet a great way off, his father saw him and had compassion, and ran, and fell on his neck and kissed him.

21. And the son said unto him, Father, I have sinned against heaven and in thy sight, and am no more worthy to be called thy son.

22. But the Father said to his servants, [Bring forth the best robe] and put it on him, and put a ring on his hand, and shoes on his feet.

[Paraphrase] 22. Use him with all the expressions of respect & kindness which are possible, bring the best garment that is in the wardrobe,

23. And bring hither the fatted calf, and kill it; and let us eat and be merry.

24. For this my son was [note c] dead, and is alive again:] he was lost and is found. And they began to be merry.

[Paraphrase] 24. For this return of a prodigal, so desperately lost, I look upon, as if he were risen from the dead, because

25. Now his elder son] was in the field, and as he came and drew nigh to the house, he heard music and dancing.

[Paraphrase] 25. Now that son of his that had always continued with him, and followed his business and observed him diligently, (parallel to whom is the just person that never run the prodigals course, and so needs no repentance)

26. And he called one of the servants, and asked what these things meant.

27. And he said unto him, Thy brother is come, and thy father hath killed the fatted calf, [because he hath received him safe and sound.]

[Paraphrase] 27. to celebrate his safe return with a time of feasting,

28. And he was angry, and would not go in: therefore came his father out and entreated him.

29. And he answering said to his father, Loe, these many years I serve thee, neither transgressed I at any time thy commandment, and yet thou never gavest me a kid, that I might make merry with my friends.

30. But as soon as this thy son was come, which hath [devoured thy living] with harlots, thou hast killed for him the fatted calf.

[Paraphrase] 30. spent all that portion which thou gavest him

31. And he said unto him, Son thou art ever with me, and all that I have is thine.

32. It was meet that we should make merry and be glad: for this thy brother was dead, and is alive again; and was lost, and is found.]

[Paraphrase] 32. But for the return of this thy brother from that riotous course which is as wonderful a work, and as considerable a blessing, as if he had been raised from the dead, it is all reason that we should express an extraordinary joy, in an extraordinary manner.

Annotations on Chap XV.

[ a] V. 7. Repentance ] The difference of 〈 in non-Latin alphabet 〉 change of mind from 〈 in non-Latin alphabet 〉 grief, or sorrow, for sin, or dislike of what a man hath done, is sufficiently known, and as it hath place in many other passages, so eminently in this. For as he that lives a Godly life, may and doth often fall into such sins as deserve his sorrow and displeasure at himself, and so cannot be said not to want that sorrow, so it is certain that that man continuing all his life so, without any eminent fall into willful sin, may be said not to need that 〈 in non-Latin alphabet 〉 that change, which here is spoken of, and is required to the bringing home of a lost sheep, a prodigal to his fathers house. So he that was washed already had no need, saith Christ, save to wash his feet, but is clean every whit, Joh. 13. 10.

[ b] V. 16. Huskes ] The 〈 in non-Latin alphabet 〉 which are here set down as the food of Swine, are the fruit of the Carobe, or arbor Ceratonia (which the Syriac translation reads accordingly 〈 in non-Latin alphabet 〉 ) mentioned by Dioscorides l. 1. and Galen l. 7. de Simpl. Med. fac. who calls the tree itself 〈 in non-Latin alphabet 〉 , and that, saith Hesychius, is an Egyptian fig, 〈 in non-Latin alphabet 〉 . This fruit Gorrbaeus thus describes, that 'tis of the length of a man's finger, forked, about the breadth of a thumb, very sweet, but hard of concoction, and of an ill juice, which is agreeable to what is affirmed of it by Pliny. l. 15. c. 24. who adds that the rind of it is the part that is eaten, and thereupon c. 28. In siliquis quod manditur, quid nisi lignum est? that part of it which is eaten is the wood. Whence it is that Siliqua the Latin word for that fruit, comes also to signify the husk or rind of any kind of fruit, which is the reason, I suppose, why the word is ordinarily rendered husks, though the Latin siliqua do not always signify so. Of this fruit Dioscorides saith, that 〈 in non-Latin alphabet 〉 , If they be taken green, they are very ill for the stomach, and are apt to breed looseness, 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , being dried they are medicinal for a looseness and are diureticall. The use of them green was probably that which belongs to this place, where the Swine are said to feed on them, as they were wont to be allowed to do on those other f • uits, which were good for nothing else. This fruit, saith Pliny, was ordinary among the Egyptians, agreeing therein with Hesychius, to which perhaps that part of the Parable refers v. 13. where the prodigal is said 〈 in non-Latin alphabet 〉 , to have travailed afar off to a region, though it be not named: For that it cannot refer to some country in Judea may seem, both because there is no mention of that fruit in Judea, and because feeding of swine was against the laws of the Jews (for as to that mention of herds of swine among the Gadarenes, all that can be concluded thence is this, that Gentiles then inhabited there, and so Josephus distinctly numbers Gadara among the 〈 in non-Latin alphabet 〉 which Pompey took away from the Jews) and thirdly because 'tis said that 〈 in non-Latin alphabet 〉 , he travailed a great way off.

[ c] V. 24. Dead ] The Scripture-notion of the word 〈 in non-Latin alphabet 〉 dead may be learned from hence, to signify one that is desperately engaged in a wicked course. Thus those that were carried into captivity, and despair'd of return, are called dead bones, Ezek. 37. 3. and the reducing of them is said to be the bringing them out of their graves, v. 12. So the state of Abraham's body, and Sarah's womb, in respect of having hopes of a posterity, is called deadness, Rom. 4. 19. noting desperation of children, and no more; So the state of unchristian living is called death, 1 Joh. 3. 14. And they that lived in a Gentile course are said to be dead in trespasses and sins, Ephes. 2. 1. (see Rom. 4. 17.) So 1 Tim. 5. 6. She that lives in pleasure is dead, while she lives. So the Jews have a saying, Ill men while they live are said to be dead. And so the ancient Arabs, Not he that is at rest is dead, but the living dead man he is truly dead: and all this no otherwise, then according to the ordinary notion of Pythagoras, who for any that had forsaken his school, that is, refused to live according to his rules of Philosophy, had a 〈 in non-Latin alphabet 〉 , an empty coffin set in his place, to signify him to be morally dead. Accordingly reformation or recovery to good life, is called a rising from the dead, reviving, being quickened, passing to life, in these and other places, and signifies no more by all these expressions but only repentance from dead works, or renovation.

CHAP. XVI.

1. AND he said unto his disciples, There was a certain rich man which had a steward, and the same was accused unto him that he had [wasted his goods.]

[Paraphrase] 1. unthriftily lavisht out that estate, which was entrusted to him to manage, and improve.

2. And he called him and said unto him, How is it, that I hear this of thee? Give an account of thy stewardship, for thou mayst be no longer steward.

3. Then the steward said within himself, What shall I do? for my Lord taketh away from me the stewardship, [I cannot dig, to beg I am ashamed.]

[Paraphrase] 3. Having not been brought up to it, I am not able to earn my living by my labor, and so there is no way of subsistence imaginable for me, but to beg, and that is a shame for me.

4. I am resolved what to do, that when I am put out of my stewardship, [they may receive me into their houses.]

[Paraphrase] 4. I may be entertained by my masters debtors.

5. So he called everyone of his Lord's debtors unto him, and said unto the first, How much owest thou unto my Lord?

6. And he said▪ An hundred [measures of oil,] And he said unto him, Take thy bill, and sit down quickly, and write fifty.

6. bathes (vessels containing near 10. gallons a piece) of oil.

7. Then said he to another, And how much owest thou? And he said, an hundred measures of wheat, And he said unto him, Take thy bill and write fourscore.

8. And the Lord commended [the [note a] unjust steward, because he had done wisely: For the children of this world are in their generation wiser then the children of light.]

[Paraphrase] 8. the Steward that deceived his Master, or, the officer to whom these fading things, the riches of this world, were entrusted: For worldly men are more provident and dextrous to make provision for themselves for the time to come, for the remainder of their life, then pious men are to provide for their eternal futurity.

9. And I say unto you, make to yourselves friends of the Mammon of unrighteousness, that when ye fail [note b] they may receive you into everlasting habitations.]

[Paraphrase] 9. Accordingly I advise you to make provision for yourselves, by so using the fading wealth which is entrusted to you here, that when these transitory comforts forsake you, you may be received into heaven.

10. He that is faithful in that which is least, is faithful also in much; and he that is unjust in the least, is unjust also in much.]

[Paraphrase] 10. He that is a faithful steward of God's in a right use of the riches of this world, will be so in grace, which is more precious, and he that doth not make use of his wealth, so as is most agreeable to God's design of trust, that is, gaining a richer crown for ourselves hereafter, by dispensing it to them that want it here, that man as long as he continues such, will never make that use of grace, that he ought to do.

11. If therefore ye have not been faithful in the unrighteous Mammon, who will commit to your trust the true riches? ]

[Paraphrase] 11. If therefore you have not made that use you ought of the fading riches of this world, who will intrust to you that which is more precious?

12. And if ye have not been faithful in that which is [note c] another man's, who shall give you that which is your own?]

[Paraphrase] 12. And if you have not made that use you ought of your worldly wealth, which is only entrusted to you for a time, as unto Stewards, and passes from one owner to another, What hope is there that God will give you those heavenly riches, which will always continue to you, and become your propriety, which you may enjoy to all eternity?

13. No servant] can serve two masters, for either he will hate the one and love the other, or else he will hold to the one, and despise the other: ye cannot serve God and Mammon.

[Paraphrase] 13. Here are put together by S. Luke many speeches of Christ, v. 13, 16, 17, 18. delivered by him in the Sermon on the Mount, and at other times, as first, that No servant

14. And the Pharisees also who were covetous, heard all these things, and they derided him.

15. And he said unto them, Ye are they which justify yourselves before men, but God knoweth your hearts, for that which is highly esteemed amongst men, is abomination in the sight of God.]

[Paraphrase] 15. You never can think sit to acknowledge yourselves guilty of Covetousness or any other fault, and are by men valued as the most sanctified persons, and that is all that you are solicitous for, But God sees the depth of your hearts, and therefore detests and abominates you, who among men are so highly valued.

16. The law and the prophets were until John; since that time the kingdom of God is preached, and [every man presseth] into it.

[Paraphrase] 16. the very Gentiles themselves (see Mat. 11. 12.) press

17. And it is easier] for heaven and earth to pass then one title of the law to fail.

[Paraphrase] 17. Which you are not to look on as any design that the Law, and Prophets, the substantial parts of the Jewish religion, should be abolished, or any carnal liberty brought in, instead of it by Christianity: that shall never be. See note on Mat. 5. g.

18. Whosoever putteth away his wife and marrieth another, committeth adultery: and whosoever marrieth her that is put away from her husband, committeth adultery.

[Paraphrase] 18. Mat. 5. 32.

19. There was] [note d] a certain rich man which was clothed in purple, and fine linen, and fared sumptuously every day.

[Paraphrase] 19. And by way of parable Christ told them, there was

20. And there was a certain beggar named Lazarus, which was laid at his gate, full of sores,

21. And desiring to be fed with the crumbs which fell from the rich man's table: moreover the dogs came and licked his sores.

22. And it came to pass that the beggar died, and was carried by the angels [into Abraham's bosom:] the rich man also died and was buried.

[Paraphrase] 22. into heaven to be placed next to Abraham the father of the faithful (Mat. 8. g.)

23. And in hell he lift up his eyes being in torments, and seeth Abraham afar off, and Lazarus in his bosom.]

[Paraphrase] 23. And being dead and in a place of tormenting flames, he beholds Abraham in a place of joy, and the poor Lazarus placed next to him. See note on Mat. 8. g.

24. And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue, for I am tormented in this flame.

25. But Abraham said, Son, remember, that thou in thy life time receivedst [note e] thy good things, and likewise Lazarus evil things; but now he is comforted, and thou art tormented.]

[Paraphrase] 25. And Abraham with all mildness and gentleness, and compassion, without any reproaching or reviling said unto him, All that I can in this thy sad condition impart to thee, is only to tell thee what thou art now to expect, and to mind thee of the reasonableness of it; For all thy portion of abundance, and prosperity, and ease, and selicity, without intermixture of afflictions, thou hast already enjoyed, and spent upon thyself, in thy life time, without imparting them to any other though in neversomuch want of thy relief; and on the other side Lazarus hath had all his portion of afflictions already, And now 'tis but just, that he should have his bliss, and you your torment without any allay or mixture.

26. And besides all this, between us and you there is a great gulf fixed: so that they which would pass from hence to you, cannot; neither can they pass to us, that would come from thence.]

[Paraphrase] 26. But beside, there is an irreversible decree passed upon you, and all such, and 'tis not possible for all the saints in heaven to yield, or obtain any release for you, or for you to get release one minute out of that state.

27. Then he said, I pray thee therefore, Father, that thou wouldst send him to my fathers house,

28. For I have five brethren, that he may [testify] unto them, lest they also come into this place of torment.

[Paraphrase] 28. give an account of my condition, and with it, some seasonable needful exhortation.

29. Abraham saith unto him, They have Moses and the Prophets, let them hear them.

30. And he laid, Nay, father Abraham: [but if one went unto them from the dead, they will repent.]

[Paraphrase] 30. though they are not moved with the hearing God's law, and denunciation of the Prophets, being so familiar with them, yet a messenger from the dead, which shall testify his own sight or knowledge, may probably work upon them to believe what he saith; and to be warned and reformed by it.

31. And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead.]

[Paraphrase] 31. But Abraham answered him with a quite contrary affirmation, That they which by the knowledge of their duty, delivered by Moses and the denunciations of the Prophets, are not wrought on, or brought to obedience or amendment of life, would not in any probability be wrought on by a narration of one that came to them from the dead, There being more reason to persuade any rational man, that the Scriptures are true, and worth our heeding, or (that being supposed as among the Jews it was) that upon that one motive delivered in them, he should reform and amend his life, then there would be to trust or believe him that should bring a message from the dead to any man on the earth, and to forsake an habit of sin upon that motive.

Annotations on Chap. XVI.

[ a] V. 8. Unjust steward ] What is meant by 〈 in non-Latin alphabet 〉 unrighteousness in the 8. v. may be conjectured by the use of the same word v. 9. and the meaning of both, I conceive it to be fetched from some observations in the Hebrew tongue, as first that 〈 in non-Latin alphabet 〉 just, and 〈 in non-Latin alphabet 〉 true, are taken in the same sense by the sacred writers (& therefore Hesychius explains 〈 in non-Latin alphabet 〉 true distinctly by 〈 in non-Latin alphabet 〉 just ) that 〈 in non-Latin alphabet 〉 is rendered by the Septuagint 〈 in non-Latin alphabet 〉 justice, Gen. 24. 49. and Isa. 38. 19. and consequently that 〈 in non-Latin alphabet 〉 unjust and 〈 in non-Latin alphabet 〉 true, are directly opposite one to another. Thus they are set in this place v. 11. (and Joh. 7. 18. 〈 in non-Latin alphabet 〉 is expressed by 〈 in non-Latin alphabet 〉 , there is no unrighteousness, that is, falseness in him ) and therefore must be resolved to signify (both of them) in a notion wherein they are thus contrary one to another. And so indeed 〈 in non-Latin alphabet 〉 unjust, and 〈 in non-Latin alphabet 〉 deceitful, appear to be all one by comparing Mal. 2. 6. 〈 in non-Latin alphabet 〉 iniquity was not found in his lips, with 1 Pet. 2. 22. 〈 in non-Latin alphabet 〉 guile was not found in his lips. In this notion 〈 in non-Latin alphabet 〉 seems to be used, 1 Cor. 15. 34. 〈 in non-Latin alphabet 〉 , awake truly, or perfectly (in opposition to hypocritical unsincere reformation,) explained by the not-sinning that follows. Now what is meant by 〈 in non-Latin alphabet 〉 v. 11. is clear, that true, perfect, valuable, durable riches, which is infinitely to be preferred before all the riches of this world (as 〈 in non-Latin alphabet 〉 , truly food, Joh. 6. 55. is such food as will make him immortal that feeds on it, in opposition to the manna, which they that fed on, died ) that is, either the reward and bliss in heaven only, or grace here (as preparative to that) together with that hereafter. Consequently 〈 in non-Latin alphabet 〉 opposite to that must signify this inferior, vain, superfluous (as Phavorinus took it, 〈 in non-Latin alphabet 〉 ) transitory, false wealth, so invaluable in comparison of that other, called by the Rabbins (just in that style) 〈 in non-Latin alphabet 〉 the vain, or false, mammon, which they join with 〈 in non-Latin alphabet 〉 the riches of this world, which is so scandalously vain and false and unfit to be trusted on, that 〈 in non-Latin alphabet 〉 the Plenty or riches of this world (which is oft by the Targū rendered 〈 in non-Latin alphabet 〉 mamon ) is Prov. 10. 2. by them rendered 〈 in non-Latin alphabet 〉 a lie. And then the same, no doubt, is the meaning of that other phrase, varied from this only in the form, by a most ordinary Hebraism, 〈 in non-Latin alphabet 〉 , mammon of injustice, or falseness, and an example of it we have (from whence the phrase seems to be transcribed) in the Targum also, Isa. 33. 15. he separates himself 〈 in non-Latin alphabet 〉 from the mammon of iniquity, or the false riches, and 〈 in non-Latin alphabet 〉 the mammon of falseness, Ezech. 22. 27. Having found now the meaning of 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , v. 11. and 9. it will not be hard to resolve what is the meaning of the 〈 in non-Latin alphabet 〉 steward of falseness also, either so as may be proportionable to this notion of it, maintained throughout this parable, for those transitory false riches, called by the Targum (as was said) 〈 in non-Latin alphabet 〉 , falseness, that is, 〈 in non-Latin alphabet 〉 , and then it will signify the dispenser of this inconstant, transitory, false riches of this world. Or else as it must, by that ordinary Hebraism, signify 〈 in non-Latin alphabet 〉 , a false, unjust steward, as 〈 in non-Latin alphabet 〉 , an unjust Judge c. 18. 6. but so, not as to commend his falseness, but only his prudence, in making use of that wealth, which was put into his hands (be that called 〈 in non-Latin alphabet 〉 v. 1. or 〈 in non-Latin alphabet 〉 here, or 〈 in non-Latin alphabet 〉 v. 9. or 〈 in non-Latin alphabet 〉 v. 11.) so, as might give him a subsistence after, when his office was taken from him, and so the 〈 in non-Latin alphabet 〉 the steward of falseness, that is the false steward, will be as perfectly all one with 〈 in non-Latin alphabet 〉 , the children of this world, i. e. worldly men, following in this verse, as the 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , the false riches or the riches of falseness, with the 〈 in non-Latin alphabet 〉 , the wealth of this world, or worldly wealth, as even now was said. As for the mention of 〈 in non-Latin alphabet 〉 unjust in the second part or application of the Parable v. 10. which is there opposed to 〈 in non-Latin alphabet 〉 faithful, that doth not refer to the deceitfullnesse of the steward in the Parable in cheating his master, but to the rich man, in the counter part, his not making use of those possessions entrusted to him, to that advantage of his own soul to which they might have been improved. In which respect, he that doth like the steward in the Parable, makes such prudent provision for himself, is not 〈 in non-Latin alphabet 〉 false, but 〈 in non-Latin alphabet 〉 faithful, making a gainful use of that which was committed to his trust, which is there called being faithful in a little, and is the very Christian virtue commended to us in that Parable, the making us friends with our riches; so that 〈 in non-Latin alphabet 〉 there also signifies false, viz. to that trust put into their hands, in not making what advantage they might of it. And lastly for that passage v. 12. 〈 in non-Latin alphabet 〉 , if you have not been faithful in that which is another's, it is not so to be taken as if the rich man's gaining by the trust committed to him, after the manner of the deceitful steward, were thereby accused; for on the other side the thing found fault with in the parable, in the 12. v. is the not doing that which the false deceitful steward did, and was commended for, v. 18. that is the not making such an use of that transitory wealth (that passes from one owner to another) at that time put into his hands, as might help him to reception and entertainment, when he was out of his service. For (to conclude this matter) it must be observed, that every rich man is in respect of God, as a steward to his Master, appointed to be a dispenser of that wealth put into his hands by God, which may therefore be here called 〈 in non-Latin alphabet 〉 another's, not so much his who possesseth it, as God's whose steward he is, or theirs to whom it is to be dispensed. And then as in Aristeles Rhetor. l. 2. c. 23. 'tis mentioned as a law of Theodectes, 〈 in non-Latin alphabet 〉 , that to them that did not take good care of other men's horses they did not deliver their own; so is it here, and only one difference there is between him, and a steward among men. He hath liberty to use the wealth put into his hands so as may be most (not only for his Masters, but also) for his own advantage, viz. to his endless reward in heaven; which though it were an injustice and falseness in a servant here on earth, who is altogether to consider his Masters profit, not his own, and so was injustice in this steward here, in the first part of the parable, yet it is duty, and that which by the will and command of God we are obliged to in the execution of that stewards office which the rich man holds under God, and is the only thing commended to us in this parable; and is so far from denominating him that makes that advantage of the treasure entrusted to him, an unjust or unrighteous steward in the application, that it denominates him 〈 in non-Latin alphabet 〉 faithful in the latter part of the parable and him only 〈 in non-Latin alphabet 〉 false, that doth it not.

[ b] V. 9. They may receive ] The word 〈 in non-Latin alphabet 〉 here is taken Impersonally, as it were, not denoting the persons that should receive them, whether God, or Angels, or good works themselves (though 'tis true that Christ who accounts what is done to our poor brethren, done unto him, will so receive and reward the merciful) but after the manner of the Scripture-speaking, to signify no more, then you shall be received, that is, that these works of charity shall (through God's acceptance and promise to reward them) prepare, as it were, a place in heaven for you, and ye shall, when your riches fail, be received into everlasting habitations. This I suppose is the meaning of that place in Ecclus. c. 16. 14. 〈 in non-Latin alphabet 〉 (not in the Dative but the Nominative case) 〈 in non-Latin alphabet 〉 , every work of mercy shall make, or prepare a place, to wit, in heaven for thee, and so the place will be intelligible, which otherwise will not, and the consequents will be natural, 〈 in non-Latin alphabet 〉 , every man shall find according to his works. Many examples of this phrase, 〈 in non-Latin alphabet 〉 , for you shall be received will be obvious to any in the reading of the Scriptures. So when we read 2 Sam. 21. 8. of the five sons of Michal (for so our Hebrew copyes now read, and so did those which the Chaldee and LXXII render) that she bare, &c. it cannot be understood, which she, that is, Michal, bare, but which were born to Adriel the son of Barzillai, for 'tis clear they were not Michals but Merabs children. So 2 Sam. 24. 1. the anger of the Lord was kindled against Israel, and he moved, that is, not God moved for 'twas Satan, 1 Chron. 21. 1. but) David was moved against them, &c. And so Castellio happily renders it to impulsus est David, &c. so in this Gospel c. 6. 38. we read 〈 in non-Latin alphabet 〉 they shall give in the latter part of the verse, for that which was 〈 in non-Latin alphabet 〉 it shall be given, in the beginning. So Lu. 23. 31. 〈 in non-Latin alphabet 〉 , if they do such things, that is, if such things be done, (that is, such judgments fall) on the green tree. So Rev. 16. 15. 〈 in non-Latin alphabet 〉 , and they see his uncomeliness, that is, his uncomlinesse be seen. So Lu. 12. 20, this night 〈 in non-Latin alphabet 〉 , they require thy soul, that is, thy soul is required from thee. So Mat. 19. 5. 〈 in non-Latin alphabet 〉 is not he, that is, God, said, but it was said by Adam or rather by the historian, as his conclusion from thence, Gen. 2. 24.

[ c] V. 12. Another man's ] What is meant by 〈 in non-Latin alphabet 〉 was before touched (Note a.) I shall only add to the explication of it a passage of an ancient writer, the author of the Ecclesiastical Hierarrhy c. 3. making a difference and opposition between the 〈 in non-Latin alphabet 〉 , on the one side, the things that have a true being, are possessed immortally, and are eternally sweet; And on the other side, 〈 in non-Latin alphabet 〉 , the unstable pleasure which consists in things that are other folks, and which is not really, but only in appearance. On which 'tis Maximus 's Scholion, 〈 in non-Latin alphabet 〉 , saith he, are 〈 in non-Latin alphabet 〉 . The things that are other men's signify the things of this world, which are not properly any particular man's propriety, but pass from one man to another. And this truly seems the most proper notion of 〈 in non-Latin alphabet 〉 here, those things that are not properly our own, in respect of the weak tenure we have in them, they passing from us, or we from them so ordinarily; and so the 〈 in non-Latin alphabet 〉 here will be more fully agreeable, and parallel to the 〈 in non-Latin alphabet 〉 false mammon, as we even now explained it, and to 〈 in non-Latin alphabet 〉 that which is yours indeed ( your propriet • , peculiar, that shall never be removed from you) will be all one with 〈 in non-Latin alphabet 〉 , the true riches.

[ d] V. 19. A certain rich man] That this is not a story but a parable, may appear by Gemara Baby. ad Cod, Berachoth, where thus much of it is set down, that a King made, 〈 in non-Latin alphabet 〉 a great feast, and invited all the strangers, and there came 〈 in non-Latin alphabet 〉 , one poor man and stood at his gates, and said unto them, Give me 〈 in non-Latin alphabet 〉 one bit or portion ( almost the Latin, pars) 〈 in non-Latin alphabet 〉 and they considered him not, and he said, My Lord the King, of all the great feast thou hast made, is it hard in thine eyes to give me 〈 in non-Latin alphabet 〉 , one bit, or fragment, among them. And the title of this passage there is 〈 in non-Latin alphabet 〉 A parable of a King of flesh and blood.

V. 25. Receivedst thy good things ] The phrase of receiving thy good things seems to be agreeable to the Hebrew style, which useth 〈 in non-Latin alphabet 〉 receiving his world for an uninterrupted course of secular felicity, when all things succeed according to a man's will in this world, according to an ancient saying of theirs, 〈 in non-Latin alphabet 〉 , whosoever shall pass through forty days without chastisments hath received his world, a full abundant reward for all the good he hath done here.

CHAP. XVII.

1. THEN said he unto his disciples, [It is impossible but that offenses will come;] but woe unto him through whom they come.

[Paraphrase] 1. It is not to be imagined that God should so think fit to interpose his power perpetually as to hinder or not permit false doctrines and schisms, and other the like means of hindering or discouraging men in their Christian course to come into the world (Mat. 18. 7.) to draw men from the Christian doctrine of truth and charity.

2. It were better for him that a millstone were hanged about his neck, and he cast into the sea, then that he should [ offend one of these little ones.]

[Paraphrase] 2. discourage, or drive off one Christian to unchristian life.

3. Take heed to yourselves, If thy brother trespass against thee, rebuke him, and if he repent, forgive him.

4. And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying. I repent, thou shalt forgive him.]

[Paraphrase] 3, 4. Be ye careful that ye be not guilty of any degree of this, But on the other side after the example of Christ (mentioned in this matter, Mat. 18. 11, 12.) do the utmost in your power to reduce any Christian that offendeth, though it be by injuring thee, In which case thou art to be so far from being angry with him, or designing revenge, that thou must, beside pardoning him upon his reformation how often so ever he offend thee, use all probable means to bring him to repentance.

5. And the Apostles said unto the Lord, Increase our faith.]

[Paraphrase] 5. Upon another occasion (most probably that Mat. 17. 20. where in the discourse between his disciples and him, he taxeth their unbelief) he was entreated by some of the disciples, (who were not able to cast out a devil, or cure the young man of the Epilepsy, Mat. 17, 16.) that he would give them more of this gift of miracles, that they might be able to do all, to which they were by his designation sent, but were not able to do them, for want of some higher degree of this miraculous faith then as yet they had attained to.

6. And the Lord said, If ye had faith as a grain of mustard-seed, ye might say unto this sycamine tree, Be thou plucked up by the root, and be thou planted in the sea, and it should obey you.]

[Paraphrase] 6. And he said unto them, If you had but the least degree of true faith, you should by my power be enabled to work any the greatest miracle, remove mountains, Mat. 17. 20. make trees grow in the sea, &c. But what I mean by this true faith I will express to you by a parable, or similitude.

7. But which of you having a servant plowing or feeding cattle, will say unto him by and by, when he is come from the field; Go and sit down to meat?

8. And will not rather say unto him, Make ready wherewith I may sup, and gird thyself and serve me, till I have eaten and drunken, and afterward thou shalt eat and drink?

9. Doth he thank that servant because he did the things that were commanded him? I trow not.

10. So likewise ye, when ye have done all those things which are commanded you, say, We are [note a] unprofitable servants: we have done that which was our duty to do.]

[Paraphrase] 7, 8, 9, 10. As it is with an hired servant, 'tis not sufficient for him to do that one business for which he was hired, but other common offices there are, which belong indifferently to all servants, as waiting at table, &c. and when he hath done his other works in the field, for which he was hired, as ploughing, &c. he must first set cheerfully to the other offices, before he think he have done his duty, or expect to receive his ordinary food, his daily wages; so must ye (whose task it is to cure diseases, cast out devils) do all those things with all fidelity which are means to that end, or never think you have performed your duty. When confidence of my power, and using the mention of my name will not cast out devils, then solemn prayer is your duty to be superadded to that, and when that and prayer alone will not do, you must add fasting also, Mat. 17. 21. and not think that 'tis free for you to do, or not to do this (and that if you do it, 'tis eminent virtue in you) but you must look upon it as necessary duty, which when you have done, you have done no more then was commanded you, and was strictly required of you to do. This is the best answer which is likely to be given to your request of having your faith increased. Do not you neglect the means, and you shall be able to do what miracles you will; But as long as you think your partial obedience will serve the turn, and will not take the pains to fast and pray, to cast out a devil, and the like; this is an infidelity in you, Mat. 17. 17, 20. which will disable you from doing those miracles, which otherwise you would easily be able to do.

11. And it came to pass, as he went to Jerusalem, that he passed through the midst of Samaria and Galilee.

[Paraphrase] 11. who being unclean by their leprosy, and so to be separated from society, durst not come near unto him.

12. And as he entered into a certain village, there met him ten men that were lepers, [which stood a far off.]

13. And they lifted up their voices,] and said, Jesus Master, have mercy on us.

[Paraphrase] 13. And being far from him, they cried aloud to him,

14. And when he saw them, he said unto them, [Go show yourselves unto the priests. And it came to pass, that as they went, they were cleansed.]

[Paraphrase] 14. You shall be healed, and therefore go and show yourselves to the priest, which by the law you are required to do when the cure is wrought, that he may pronounce you clean, Do you go immediately to the priest, and before you come thither, you shall be cured. And accordingly it fell out, as they were on their way, they were healed.

15. And one of them when he saw that he was healed, turned back, and with a loud voice glorified God,

16. And [fell down on his face at his feet,] giving him thanks: And he was a Samaritan.

[Paraphrase] 16. now came near unto him, being cured of his unclean disease, which before made him stand afar off, and fell down before him on his face,

17. And Jesus answering said, Were there not ten cleansed, but where are the nine?

18. There are not found that returned to give glory to God, save this stranger.]

[Paraphrase] 18. No one hath returned to acknowledge the mercy, save this one, who is a Gentile, or no Jew, (for so are the Samaritan • , accounted by the Jews)

19. And he said unto him, Arise, go thy way, thy faith hath made thee whole.

20. And when he was demanded of the Pharisees, [When the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation.

21. Neither shall they say, Lo here, or, lo there, for behold the kingdom of God is within you.]

[Paraphrase] 20, 21. When that kingdom of God, which John the Baptist and he had preached so often, should come, he said, It comes not in any splendid manner as you expect, with a pompous solemn Court along with it, for men to gaze and look upon it, and say, Lo here it comes, as it is wont to be with ordinary Courts of kings, when they remove. For indeed it is already among you, the Gospel preached, which is the scepter of this kingdom, and all other parts are but attendants of that. See Mat. 3. c.

22. And he said unto his disciples, The days will come, when ye shall desire to see one of the days of the son of man, and ye shall not see it. ]

[Paraphrase] 22. And turning to his disciples, he tells them of these Pharisees, and other the like contemners of his preaching, that they that now despise this scepter of the kingdom, receive not the Gospel, there shall come out against them that iron rod, destruction for this great sin, and then 'twill be too late for them to wish for these days of mercy, which now they despise, and make no use of.

23. And they shall say to you, See here, or, see there, go not after them, nor follow them. ]

[Paraphrase] 23. Then many shall put you in hopes of a deliverer, pretend that there is a Messias in this or that place, but do not you follow nor heed any such report, nor look for any such deliverer. See Mat. 24. 25.

24. For as the lightning that lighteneth out of one part under heaven, shineth unto the other part under heaven: so shall also the son of man be in his day.]

[Paraphrase] 24. For a destruction shall come like lightning, quick and fearful, upon the Jews from the Romans in this day of Christ's vengeance upon his enemies. See note on Heb. 10. a.

25. But first must he suffer many things, and be rejected of this generation.]

[Paraphrase] 25. But this shall not be till after Christ's being rejected and crucified by the Jews.

26. And as it was in the days of Noah, so shall it be also in the days of the son of man.

27. They did eat, they drank, they married wives, they were given in marriage, until the day that Noah entered into the ark, and the flood came, and devoured them all.]

[Paraphrase] 26, 27. And as it was in the old world, when for the great provocations thereof, God was pleased to send the flood upon it, without any visible change, or omen, or presignification of the particular time, Mat. 24. 36. (only Noah preaching repentance to them, and they not hearkening to him, and then his building an ark, and going into it with his family) no man expecting it, the flood came and swept away all but those in the ark, so shall it be, when Christ comes to work his revenge upon his crucifiers, when they expect it not at all, as soon as ever a course is taken for preserving the faithful from the destruction (see note on Mat. 24. 9. and Rev. 7. 3.) the vengeance shall light upon the rest, and destroy all that are left in Jerusalem. And that is all the foreknowledge of the time you shall have in answer to your question, ver. 20.

28. Likewise also as it was in the days of Lot, they did eat, they drank, they bought, they sold, they planted, they built.

29. But the same day that Lot went out of Sodom, it rained fire and brimstone from heaven, and destroyed them all.

30. Even thus shall it be in the day when the son of man is revealed.]

[Paraphrase] 28, 29, 30. And as when the sins of Sodom were filled up, and their cry was gone up to heaven, and God determined to destroy them, The people went on in their ordinary course, doing all things according to their wont, and then on that very day when Lot went out of Sodom, the fire and brimstone fell on that city; So as soon as the faithful, penitent Christians depart out of Jerusalem, that fatal day shall come upon the rest, that day, I say, wherein Christ shall reveal himself by his judgments on his enemies and crucifiers, (see note on Heb. 10. a.)

31. In that day he that shall be upon the house top, and his stuff in the house, let him not come down to take it away, and he that is in the field, let him likewise not return back.]

[Paraphrase] 31. When thus you see judgment break out, let every man then that is in Judea make all possible speed to get out of it, as Lot and his family did out of Sodom.

32. Remember Lot's wife.]

[Paraphrase] 32. And the least delay or stop in the course, all inclinations of kindness to the sins or company of that place, may be as fatal to any, as 'twas to Lot's wife, who looking back became a pillar of salt, Gen. 19. 26.

33. Whosoever shall seek to save his life, shall lose it: and whosoever shall lose his life, shall [note b] preserve it.]

[Paraphrase] 33. He that shall take any unchristian course of compliance (as the Gnostic Christians did afterwards with the Jews, to escape their persecutions) he undoubtedly shall perish in it, and he that being a disciple of mine, shall for the testimony of my truth cheerfully and courageously venture death, is the only person that shall escape this judgment. (See note on 2 Pet. 1. c.)

34. I tell you, In that night there shall be two men in one bed, the one shall be taken and the other left.]

[Paraphrase] 34. Then shall it not be in the power of any worldly providence to work any deliverance for any, but as in Sodom an Angel came and took Lot by the hand and led him out, preserved him, when many others were left behind, so shall it be now, Those whom God will thus please to seal, Rev. 7. 3. and preserve, the believers and constant professors, those shall be delivered and none else.

35. Two women shall be grinding together, the one shall be taken, and the other left.

36. Two men shall be in the field, the one shall be taken, and the other left.

37. And they [answered and said unto him, Where Lord?] And he said unto them, Wheresoever the body is, thither will the eagles be gathered together.

[Paraphrase] 37. said, If we may not know the time when, yet Lord, where shall these eminent judgments show themselves? See note on Mat. 24. m.

Annotations on Chap. XVII.

[ a] V. 10. Vnprofitable servants ] What is meant by 〈 in non-Latin alphabet 〉 , unprofitable servant, will be matter of some question, because of the somewhat distant character set upon it, Mat. 25. 30. There he is to be cast into utter darkness, his unprofitableness is a damning sin, expressed also by wickedness and slothfulness, but here they that have done all that is commanded (which sure is not a state of so much danger) must yet call themselves unprofitable servants, because they have done no more then so, have done nothing for which they should be thanked or rewarded above ordinary, v. 9. To this 'twere answer sufficient to say, that the same word is often used in several notions, sometimes in a stricter (for barely not-profitable, ) sometimes in a larger sense. Thus 〈 in non-Latin alphabet 〉 might seem to be used Psal. 14. 3. and from thence Rom. 3. 12. (see Note on Rom. 1. g.) for all kind of impiety (as 〈 in non-Latin alphabet 〉 is sometimes he that lives not exactly according to law, sometimes the most wicked, lawless person ) but that word in that place must be understood according to the notion of the Hebrew there, which signifies putrid, or stinking,, which is therefore useless, good for nothing, as rotten Eph. 4. 29. is opposed to good for use. Beside this therefore, there may be yet a farther account given of the word in that of Mat. 25. thus, The phrase 〈 in non-Latin alphabet 〉 signifies a servant that brings in no profit to his Master. Now according as the office or employment of this servant is, so this will have more or less of guilt in it; he whose office or service consists in trafficking for his Master, to whom 'tis under precept (as it was in that servant, Mat. 25. he had been commanded by his Master to trade with his talent, Luk. 19. 13. and from thence an obligation lay upon him, he ought to have put the money to the exchangers, Mat. 25. 27.) his not bringing in profit is downfight disobedience, and accordingly as he is called unprofitable in one place, v. 30. so he is formerly by the same Evangelist styled wicked, and slothful, v. 27. which he could not have been, if he had done all that was required of him. And so though a bare unprofitableness sounded in a performance of all that was commanded (as here it was) bring not utter darkness upon the servant, but only deprive him of thanks, or reward above wages, v. 9. yet when that unprofitableness is inseparable from direct breach of precept, as there it appears to be, there it most justly brings that severe sentence upon the unprofitable. This difference then (which is but Extrinsical, & Accidental to the nature of the word) being acknowledged, and so giving the account why the unprofitable in one place should be under a greater guilt then in the other, in all other respects the notion will be the same in both places. There tis set to signify him who had brought in no profit to his Master, made not use of his abilities, v. 25. to improve the talent committed to him. And agreeably so it must signify here. For two sorts of services are here taken notice of, One, that which is the particular task for which he is hired, as ploughing, feeding cattle, v. 7, another, which though it be not named or specified to him, or indented for at his entering into the service, yet belongs to everyone, what office soever he is in, (as he is a servant) viz. bringing in meat, waiting upon his master at table, v. 8. This Aristotle in his Politicks names among the 〈 in non-Latin alphabet 〉 , those services that belong to every servant (as the 〈 in non-Latin alphabet 〉 are Grammar, Music Exercises, which belong to all young men, whatsoever faculty they apply themselves to.) Parallel to this, what services are of this kind, though they be not specified, or indented for by name, they are yet in all reason, and by obligation of obedience and service to his Master, to be performed by him; and he that neglects or refuses to perform them, doth not perform the duty of a servant, and for such neglect deserves stripes, where the Master hath that power over servants (as in Christ's speeches he is supposed to have, he shall be beaten with many or with few stripes, which may be the reason that among the Jews there is no law given for the obedience of servants to Masters, because the Masters could by punishments enforce that themselves.) But then when all this is performed, this is little for the commendation of a servant, neither thanks, nor reward extraordinary are due to him for this. It must be remembered, what Seneca hath observed, that the servant is humilis amicus, a lower sort of friend, that is to tend and consider his Masters good, and to contrive what may most tend to it, and perform it upon occasions, Exiguum est ad logem bonum esse, saith he, It is a petty small thing to do no more then he is commanded to do, that is the meaning of 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 here, doing what is commanded, nothing but strict duty, what he is obliged to, as a servant. The profitable or useful servant doth more then so, whatever he sees will tend to his Masters advantage, he doth it of his own accord; and he that doth not, though he have broken no precept, is yet to acknowledge himself unprofitable. And this notion of the unprofitable servant belongs fitly to this place, where, I suppose, Christ speaketh of the unfaithfulness of the Disciples, who contented themselves with calling the name of Jesus over the Epileptick, and when that would not do, did not proceed to fasting and praying (which means would have enabled them to cure him) and now come and desire Christ to increase their faith, v. 5. that is, their power of working miracles, when (as he tells them) if they would do their duty in all parts, as becomes servants to do, that is, fast and pray when need required, use the proper and necessary means toward the end, they would be able to do what miracle they pleased. And this is but duty, saith Christ, the doing of it they must not look on as supererogating virtue, but as that to which they are strictly obliged, and which, though it be not commanded to all, yet being a means necessary to an end, is, by interpretation, commanded to all them to whom that end is commanded, and so to them who were commanded to cure diseases, &c. Mat. 10. 8. For 'tis ordinarily said that there are two sorts of Necessaries, 1. those things that are so necessitate pracepti, by necessity of precept, or because they are commanded: 2. others necessitate medii, necessary as means, without which I cannot do that service which is required of me; And so was this of fasting and praying to the casting out of some devils (the Apostles task at that time, part of their office) and as they that do not this fail much of their duty, and have no reason to expect that God will supply them, enable them farther to do that work without use of that means, so they that do it have little reason to expect any thanks for it, which is the adequate importance of this place.

[ b] V. 33. Preserve it ] 〈 in non-Latin alphabet 〉 the word here used hath a special significancy in Greek authors opposite to 〈 in non-Latin alphabet 〉 . As the latter belongs to those creatures which bring forth eggs first, and then, after some time, living creatures, so the former belongs to all other creatures which bring forth alive at first. And this might have not only a commodious but elegant sense in this place, thus, that they that die and lose their lives for Christ's sake, shall immediately, without any interval of the 〈 in non-Latin alphabet 〉 sleeping of the soul in death, bring forth a new life into all eternity. But perhaps it may be unfit to affix this Critical notion of the word in Human writers to this of S. Luke; and if we judge by the use of the word in the Greek of the Old Testament, which hath a greater consent and sympathy with the writers of the New Testament then any other sort of books, 〈 in non-Latin alphabet 〉 will signify no more then 〈 in non-Latin alphabet 〉 to save or preserve; for so it is used Exod. 1. 17, 18, 22. And then the meaning of the verse will be, that he that shall use any crafty means of policy at that time to save his life, it shall probably prove unsuccessefull to him, when he that intrusts himself and his life to God's providence and direction, and so doth endanger the losing of it, shall be more likely to save it then any other.

CHAP. XVIII.

1. AND he spake a parable unto them, to this end, that men ought [always to pray and [note a] not to faint,]

[Paraphrase] 1. to be constant and diligent in the performance of the duty of prayer, not only in respect of God, to whom it is a duty, but in respect of themselves, whose petitions are by assiduity most likely to be obtained,

2. Saying, There was in a city [a judge, which feared not God, neither regarded man.]

[Paraphrase] 2. an unjust and harsh judge, which neither was moved with conscience of duty to God, nor with shame or remorse, or compassion toward any man.

3. And there was a widow in that city, and she came unto him, saying, [Avenge, me of] my adversary.

[Paraphrase] 3. Do me justice against

4. And he [would not for a while:] but afterward he said within himself, Though I fear not God, nor regard man,

[Paraphrase] 4. delayed to do it.

5. Yet because this widow troubleth me, I will avenge her, [lest by her continual coming she [note b] weary me.]

[Paraphrase] 5. lest her coming so continually for justice be a reproach to me, and a testimony before others of my injustice to her, and so be matter of shame to me, if I deny her; or, lest at last she fall a reproaching me, casting contumelious words upon me.

6. And the Lord said, Hear what the unjust judge saith.

7. And shall not God [avenge his own elect, which cry day and night unto him, [note c] though he bear long with them?]

[Paraphrase] 7. do justice for his elect whose constant prayers importune him to it, and shall he not do it speedily?

8. I tell you that he will avenge them speedily. Nevertheless when the son of man cometh, shall he find faith upon the earth?]

[Paraphrase] 8. Yea certainly he will suddenly proceed against their persecutors, and when he doth so, it will fall very heavy upon the Jews: For when Christ comes to do vengeance, there shall be very few Christians to be found in Judea (see note on Mat. 24. b.) they that are converted of the Jews shall be gone out and dispersed among the Gentiles. See note on Mat. 24. g.

9. And he spake this parable unto certain, which [trusted in themselves that they were righteous, and despised others.]

[Paraphrase] 9. which had a great opinion of their own perfections, and so looked on all others with scorn.

10. Two men went up into the Temple to pray, the one a Pharisee, and the other a Publican.]

[Paraphrase] 10. In the Temple there are two courts, one for the Jews, the other for the Gentile-proselytes that lived among them, (see note on Ephes. 2. a.) and to those two went up, to the first a Pharisee, to the second a Publican, to pray.

11. The Pharisee stood and prayed thus with himself,] God, I thank thee that I am not as other men are, extortioners, unjust, adulterers, or even as this Publican.

[Paraphrase] 11. And no person being present to either but God; to overhear them, the Pharisees words were these,

12. I fast twice in the week, I give tithes of all that I possess.]

[Paraphrase] 12. I fast every Monday and thursday, the second and fifth days of every week, on which we are wont to hear the Law read in our Synagogues, and I pay tithes of herbs and everything which others make doubt (it being not determined by law) whether they are to be paid or no.

13. And the Publican [standing afar off, would not lift up so much as his eyes to heaven, but smote upon his breast,] saying, God be merciful to me a sinner.

[Paraphrase] 13. being in the court of the Gentiles, was in a sad humble pensive guise, and by his gesture and action expressed a wonderful great contrition and indignation against himself for what he had done, and used this affectionate form of confession and deprecation,

14. I tell you, [This man went down to his house justified rather then the other: For] everyone that exalteth himself shall be abased, and he that humbleth himself shall be exalted.

[Paraphrase] 14. This man's mean and lowly opinion of himself was more acceptable in the sight of God, together with his confession and contritition, then all the Pharisees good actions, his exact fasting, and paying of tithes being accompanied with that high and arrogant opinion of himself; For, &c. Mat. 23. 12.

15. And they brought unto him also infants, that he would touch them; But when the disciples saw it, they rebuked [them.]

[Paraphrase] 15. those that brought them, Mar. 10. 13.

16. But Jesus called them unto him, and said, Suffer little children to come unto me and forbid them not, for [of such is the kingdom of God.]

[Paraphrase] 16. these are of that temper of humility and meekness, which is so necessary an ingredient in a Christian, Mar. 10. 14.

17. Verily I say unto you, [Whosoever shall not receive the kingdom of God as a little child, shall in no wise enter therein.]

[Paraphrase] 17. There is no admission or reception to Christianity for any but such.

18. And a certain ruler asked him, saying, Good master, what shall I do to inherit eternal life?

[Paraphrase] 18. Mat. 19. 20. Mar. 10. 17.

19. And Jesus said unto him, Why callest thou me good? none is good save one, that is, God.

[Paraphrase] 19. Mar. 10. 18.

20. Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Honor thy father and thy mother.

21. And he said, All these have I kept from my youth up.

22. Now when Jesus heard these things, he said unto him, Yet lackest thou one thing, fell all that thou hast and distribute to the poor, and thou shalt have treasure in heaven, and come, follow me.

[Paraphrase] 22. Mar. 10. 21.

23. And when he heard this, he was very sorrowful, for he was very rich.

24. And when Jesus saw that he was very sorrowful, he said, How hardly shall they that have riches [enter into the kingdom of God?]

[Paraphrase] 24. follow me, and become Christians, and attain everlasting felicity?

25. For it is easier for a camel to go through a needles eye, then for a rich man to enter into the kingdom of God.]

[Paraphrase] 25. There is nothing of more difficulty imaginable.

26. And they that heard it, said, [Who then can be saved?]

[Paraphrase] 26. Who is able to receive this severe doctrine, to be a Christian, and attain bliss upon these terms, to enter on this strict course, to be a subject of Christ's, who requires such tasks of his disciples?

27. And he said,] The things which are impossible with men, are possible with God.

[Paraphrase] 27. But he said, &c. See Mat. 19. 26.

28. Then Peter said, Lo we have left all and followed thee.

29. And he said unto them, There is no man that hath left house, or parents, or brethren, or wife, or children for the kingdom of God's sake,

[Paraphrase] 29. Mat. 19. 29.

30. Who shall not receive [manifold more in this present time,] and in the world to come life everlasting.

[Paraphrase] 30. a most plentiful return of advantages (as rich as any the most fruitful season produceth) in this world, abstracted from those which he shall receive hereafter in heaven.

31. Then he took unto him the twelve, and said unto them, Behold, we go up to Jerusalem, and all things that are written by the prophets concerning the son of man shall be accomplished.

[Paraphrase] 31. Mat. 20. 18.

32. For he shall be delivered unto the Gentiles, and shall be mocked, and spitefully entreated and spit on.

33. And they shall scourge him, and put him to death: and the third day he shall rise again.

34. And they understood none of these things, and this saying was hid from them, neither knew they the things which were spoken.]

[Paraphrase] 34. And they did not in any manner understand what he meant by those words.

35. And it came to pass, that as he was come nigh unto Jericho, [a certain blind man,] sat by the way side begging.

[Paraphrase] 35. two blind men, Mat. 20. 3.

36. And hearing the multitude pass by, he asked what it meant.

37. And they told him that Jesus of Nazareth passeth by.

38. And he cried, saying, [Jesus thon son of David, have mercy on me.]

[Paraphrase] 38. O thou omnipotent eternal son of God, of whom the Prophets have told us, that thou shouldest be born of a Virgin, of the offspring of David, I beseech thee to pardon my sins, and show thy divine power in healing me.

39. And they which went before rebuked him, that he should] hold his peace: but he cried so much the more, Thou son of David have mercy on me.

[Paraphrase] 39. And the multitude that went along or attended him, chid him, and bid him.

40. And Jesus stood and commanded him to be brought unto him; and when he was come near, he asked him,

41. Saying, What wilt thou that I shall do unto thee? And he said, Lord that I may receive my sight.

42. And Jesus said unto him, [Receive thy sight, thy faith hath saved thee.]

[Paraphrase] 42. thy believing me to be the Messias, expressed by thee, v. 38. and v. 41. is rewarded by this cure, thy sight shall be restored to thee by this word of mine.

43. And immediately he received his sight, and followed him, glorifying God: and all the people, when they saw it, gave praise unto God.

Annotations on Chap. XVIII.

[ a] V. 1. Not to faint ] 〈 in non-Latin alphabet 〉 here is to be explained by Hesychius and Phavorinus, who have jointly, the one out of the other, these words, 〈 in non-Latin alphabet 〉 (not as the printed copies of both authors corruptly read it, 〈 in non-Latin alphabet 〉 , but, as 'tis clear it must be mended) 〈 in non-Latin alphabet 〉 , by which 'tis clear, that the word signifies negligence or carelessness. The other renderings of the word by non defatigari and non deficere, seem to be grounded on a conjecture that the reading should be 〈 in non-Latin alphabet 〉 , whereas the Manuscripts agree in this other reading, and the importance of the Parable is very well satisfied with it, which is to stir us up to diligence and importunity in prayer, 〈 in non-Latin alphabet 〉 , to pray at all times, answerable to which is 〈 in non-Latin alphabet 〉 in the Parable v. 5. that is, coming perpetually, constantly (according to the importance of the Hebrew 〈 in non-Latin alphabet 〉 : see note b.) and therefore the Syriac here reads, coming at all times, that is, never to omit the constant, frequent, set hours of performing this duty. So likewise 2 Cor. 4. 1. Having this ministry, this office entrusted to us, 〈 in non-Latin alphabet 〉 , we are not slothful or negligent in it; So Gal. 6. 9. When we are a doing good, 〈 in non-Latin alphabet 〉 , let us not be slothful, but as men that have a sure reward in their eye, &c. And in the same matter, 2 Thess. 3. 13. 〈 in non-Latin alphabet 〉 , be ye not negligent in doing good: only it is to be observed that as 〈 in non-Latin alphabet 〉 in Greek signifying sometimes an idle, sluggish, base person, (and so ignavus, a slothful person, in Latin) is also a fearful, pusillanimous, cowardly person, so 〈 in non-Latin alphabet 〉 in some places being, by the Context concerning afflictions, determined to it, signifies to be discouraged, to play the coward. So 2 Cor. 4. 16. when, upon the consideration of the afflictions which attend the preaching of the Gospel, he yet resolves that the gain which they are to receive by it, is more then the loss of life itself to him, and thereupon, contrary to all discouragements, 〈 in non-Latin alphabet 〉 , we are not afraid, or discouraged; for if our outward man be destroyed, if we should suffer any affliction even to death itself, yet, &c. So Ephes. 3. 13. Wherefore I beseech you 〈 in non-Latin alphabet 〉 , not to be discouraged, or afraid, or disheartened, in your Christian course, on occasion of my afflictions suffered for you, for this (that I suffer for you) is your glory, matter of incitement, not of discouragement to you. And these are all the places, where the word is used in the New Testament.

[ b] V. 5. Weary me ] The word 〈 in non-Latin alphabet 〉 is twice used in the New Testament, here and 1 Cor. 9. 27. It is an Agonistical word in the first use of it, belonging to the 〈 in non-Latin alphabet 〉 or cuffers, which was one of the Grecian exercises, or to the 〈 in non-Latin alphabet 〉 , which was a mixed exercise, made up of cuffing and wresting together, and is the thing refer'd to in that place to the Corinthians, among whom the Isthmii agones (one of the four sorts of them in Greece ) were celebrated. Now the word coming not from 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 (as, against all Analogy, some would have it) but from 〈 in non-Latin alphabet 〉 , and that from 〈 in non-Latin alphabet 〉 , a lividnesse, or blueness under the eyes, or, on the face, and that such as is caused by blows, signifies distinctly to strike in the face with the fist, or with caestus which they used in their hands to cuffe with: and so as the word 〈 in non-Latin alphabet 〉 to get the adversary under him, belongs there to wrestling, so this 〈 in non-Latin alphabet 〉 to cuffing, and both together make up the 〈 in non-Latin alphabet 〉 (the exercise so called from 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 as requiring all strength, to the using of it) which, saith S. Chrysostom, the Apostle refers to there. From this Agonistical use of the word 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , another is, which is gotten into common use for reproaching or putting any man to shame, that blueness under the eyes, or on the face being a visible mark of being beaten. And thus as the Latin suggillatio, so this Greek word is used among the Latins, Consulatus Auli, saith Cicero, non tam Consulatus est, quàm Magni nostri hypopion, His Consulship is a mere contumely or reproach to Pompey who made him Consul. So in Nile 〈 in non-Latin alphabet 〉 . Narr. 6. speaking of the valiant expressions of a gallant woman, he saith 〈 in non-Latin alphabet 〉 , that he received them as contumelies and upbraidings of his own impatience. And thus the word is to be taken in this place, either, Lest her continual coming shame me, or, Lest she coming so oft, at last let loose her tongue to contumelies and railings at me. But the former is the most proper sense, most agreeable to the acception of 〈 in non-Latin alphabet 〉 in the sacred dialect (being the Greek of 〈 in non-Latin alphabet 〉 , which Psal. 103. 9. is rendered 〈 in non-Latin alphabet 〉 , and so 1 Thess. 2. 16. signifies long duration or continuance, and is ordinarily rendered for-ever ) and answerable exactly to the design of the Parable, set down v. 1. that we ought to pray 〈 in non-Latin alphabet 〉 , and that by doing so, we should make God ashamed (as it were) to deny or cast off our importunity. Hence it is that the Fathers in their prayers and speeches to God use the phrase, 〈 in non-Latin alphabet 〉 . I put thee to shame, to wit, by continual importuning. 〈 in non-Latin alphabet 〉 , in S. Basils Liturgy, I put thee to shame, thou that art the only good. So in the Psaltery of the Greeks, in which there are so many prayers mixed, 〈 in non-Latin alphabet 〉 , &c. Unless, O Lord, thy goodness put thee to shame, that is, extorted this from thee; Which expression of theirs, as it refers without all doubt to this of S. Luke, and is but another way of paraphrasing God's being wrought on by way of importunity; so it is a clear evidence of the truth of what hath been said, of the notion and importance of this word 〈 in non-Latin alphabet 〉 in this place.

[ c] V. 7. Though he bear long ] The meaning of 〈 in non-Latin alphabet 〉 here is best found by comparing the verse with Ecclus 35. 19. where speaking of God, 〈 in non-Latin alphabet 〉 , saith he, 〈 in non-Latin alphabet 〉 , The mighty one will execute judgment, and will not delay, nor be slack toward them. So 〈 in non-Latin alphabet 〉 , patience, or long sufferance, signifies slackness in punishment, or deferring of it. And so that verse there, is but a paraphrase of this. The difference is 1. that this is by way of Interrogation, which, we know, serves only to increase the force of the Affirmation, and 2. that 〈 in non-Latin alphabet 〉 in the close is in the Participle, which, though it be easily supplied with the Verb 〈 in non-Latin alphabet 〉 , ordinarily understood, yet in very ancient copies, as that most ancient one in the Kings Library, and so in that which S. Chrysostom, and Antiochus, and the ancient Translator, and also the Syriac and Arabic made use of, it is read 〈 in non-Latin alphabet 〉 : And so the sense is complete — Doth he delay? or, Is he slack toward them? or in doing justice to them? Certainly he shall not. See Theophylact. The occasion of Christ's saying this in this place may seem to be, to take off the great stumbling block from the Disciples, or converted Jews, who as yet saw nothing but afflictions toward themselves and Christ, were persecuted for Christianity, whereas the Jews that held out against Christ continued prosperous in it. To these our Savior both here, and ch. 21. 28. gives assurance that an heavy vengeance shall light upon this nation, that it shall be utterly laid wast, that the Jewish religion (which, as long as it lasted, seemed a great prejudice against the faith and doctrine of Christ ) shall be destroyed, that the persecuted believers shall be delivered, and this that should suddenly come to pass within the age of some that then lived, Mat. 16. 28. Mat. 26. 64. and Joh. 21. 22. To the same purpose it is, that the Apostles in their Epistles, when they speak to these converted Jews, scattered abroad upon the persecution in Judea, do very frequently mention the suddenness and certainty of this vengeance on the Jews, and destruction of their Temple and worship, as an argument of great force to keep those converts in their faith, who, as long as the Temple stood, and the sacrifice continued, were oft tempted to doubt, which was the truer religion, the Christian, or that of the Jews. So we find S. Paul pressing it Rom. 13. 11. knowing 〈 in non-Latin alphabet 〉 , this great season, this famous time foretold of, wherein they were to be rescued from their persecutors, and so their 〈 in non-Latin alphabet 〉 (the same that was mentioned Mat. 10. 22. see note h.) nearer then when they first believed, or were converted to the faith. And again 〈 in non-Latin alphabet 〉 , this day was nigh at hand, and therefore they should keep close to all Christian practice; so Jam. 5. having denounced the woes then near approaching upon the Apostarizing Gnostics (who to preserve their worldly tranquility complied with the Jews, and joined with them in persecuting the Orthodox Christians) v. 1. &c. and the cries of the oppressed and persecuted (that is, of the 〈 in non-Latin alphabet 〉 the elect crying here) v. 4. he then comforts the believers v. 7. by this argument, v. 8. that this 〈 in non-Latin alphabet 〉 this coming of the Lord (the very same that is here v. 8.) was now close at hand, and that explained by 〈 in non-Latin alphabet 〉 , the judge standing at the door, which shows that he will 〈 in non-Latin alphabet 〉 , as it is in this verse, avenge the sufferers, the believers speedily. The same argument is pressed by S. Peter (who, as S. James, c. 1. 1. wrote to those of the dispersion, that is, to the converted Jews scattered in other nations, upon their being persecuted out of Judea. ) 1 Pet. 4. 7. The end of all things (that is, of the Jewish sacrifices, and all their legal ceremonies, and the Temple, and people) is at hand, though Mat. 24. 6. it was said, that it is not yet. So 1 Joh. 2. 18. It is the last hour, and therefore it follows, that as you have heard, Mat. 24. 5. that many counterfeit Christ's should come (before that final destruction of Jerusalem ) so, saith he, 'tis now, by which we know 'tis the last hour. So Heb. 10. 25. when men were so scandalized at the prevailing of the unbelievers, and persecuting of the Christian faith, that they neglected their assembling together, gave off their public meetings, he then rouzeth them to stir up one another to the careful performance of that neglected duty, by their seeing 〈 in non-Latin alphabet 〉 , that this day of vengeance (so called Lu. 21. 22.) upon that nation and people was now very near at hand. All which, if (when 'tis then said to approach, and to be at the door ) it belonged to the day of judgment, (now, after so many hundred years, not yet come) what a 〈 in non-Latin alphabet 〉 were this? what a delaying of his coming, and consequently what an objection against the truth of Christian religion? As Mahomet having promised after his death he would presently return to life again, and having not performed his promise in a thousand years, is by us justly condemned for an Impostor. See Mat. 24. 34.

CHAP. XIX.

1. AND Jesus entered, and passed through Jericho.

2. And behold, there was a man named Zacchaeus, which was the chief among the Publicans, and he was rich.

3. And he sought to see Jesus who he was,] and could not for the press, because he was little of stature.

[Paraphrase] 3. And he was very desirous to see the person of Jesus, having no farther design, or thought at the present, but that, ver. 14.

4. And he ran before, and climbed up into a sycomore tree to see him; for he was to pass that way.

5. And when Jesus came to the place, he looked up, and saw him, and said unto him, Zacchaeus, make haste and come down; for today [I must abide at thy house.]

[Paraphrase] 5. I mean to be entertained by thee.

6. And he made haste and came down, and received him joyfully.

7. And when they saw it, they all murmured, saying, That he was gone to be [guest with a man that is a sinner.]

[Paraphrase] 7. entertained in an heathen's, or, Publican's house.

8. And Zacchaeus stood and said unto the Lord, Behold Lord, the half of my goods I give to the poor, and if I have taken anything from any man by false accusation, I restore him fourfold.]

[Paraphrase] 8. And whilst Christ was there, Zacchaeus made this speech unto him, Sir, half my wealth I bestow upon the poor, and whomsoever I have defrauded (see note on c. 3. c.) or, as a Publican, exacted more from them then was due, I will, according to to the law for thieves, make a fourfold restitution.

9. And Jesus said unto him, This day is salvation come to this house, for so much as he also is the son of Abraham.]

[Paraphrase] 9. And Jesus said unto him, This day repentance, and so the Gospel, and the mercies of the Gospel are come home to Zacchaeus, as being a believer, and so one (though a Publican) to whom the promises made to the seed of Abraham do belong.

10. For the son of man is come to seek and to save that which was lost.]

[Paraphrase] 10. His being an heathen or Publican, or a sinner in his former life, doth not render him uncapable of receiving benefit from me, but contrariwise gives him a capacity of it, upon his repentance. For this was the end of my coming to reduce sinners to repentance, and to obtain mercy for such, Mat. 18. 12.

11. And as they heard these things, he added, and spake a parable, because he was nigh to Jerusalem, and because they thought that the kingdom of God should immediately appear.

12. He said therefore, A certain noble man went into a far country to receive for himself a kingdom, and to return.]

[Paraphrase] 11, 12. And at this time, or not long after, being now not far from Jerusalem, the chief city of the Jews, and so the palace or royal city, and upon occasion of their thinking, that he would shortly take upon him a regal authority, (chap. 17. 20.) and that that would be at Jerusalem, he spake this parable unto them, A certain man born heir to a kingdom, took a great journey to take possession of it (hereby intimating of himself, that he was to suffer, and rise, and go to heaven, so to be installed in his kingdom) and then to return again in an eminent manner to show himself among his country-men where he was born, and over whom he was to reign.

13. And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy until I come.]

[Paraphrase] 13. And having several servants, he gave each of them a stock of money to traffick with in his absence, commanding them to improve it to his best advantage, that he might receive the benefit of it when he returned, (noting that the Apostles were after his departure to preach to the Jews, gain as many of them as they could, go through all their cities, before Christ should thus come and show himself in that regal illustrious manner upon them, and so likewise that all other inferior Christians were, and are to employ their diligence and industry, according to their talents, to bring in some increase unto God.)

14. But his citizens hated him, and sent a messenger after him, saying, We will not have this man to reign over us.]

[Paraphrase] 14. Now the reason of his journey to that far country, v. 12. was because those his country-men, over whom he was to reign, and was now only gone to be installed or inthroned in his right, set themselves contumaciously against him, and disclaimed having him for their king, (noting the Jews standing out against the faith, as 'twas after his resurrection preached to them by the Apostles, see note on Mat. 24. b.)

15. And it came to pass, that when he was returned, having received the kingdom, then he commanded these servants to be called unto him, to whom he had given the money, that he might know how much every man had gained by trading.]

[Paraphrase] 15. And when he came back again, after his instalment, to exercise his regal office among them, he first examined his servants what increase they had made, (noting the fruit that had come in, the harvest or number of converts by the preaching of the Apostles over all Jewry.)

16. Then came the first, saying, Lord, thy pound hath gained ten pounds.

17. And he said unto him, Well, thou good servant, because thou hast [been faithful in a very little, have thou authority over ten cities.]

[Paraphrase] 17. improved these earthly commodities (see Lu. 16. 10.) thou shalt be more highly prefer'd, (noting the reward of the Apostles labor in preaching the Gospel, 1. governing in the Churches, which they had planted, then reigning with Christ, enjoying an higher degree of glory, as they had labored more abundantly.)

18. And the second came, saying, Lord, thy pound hath gained five pounds.

19. And he said likewise unto him, Be thou also over five cities.]

[Paraphrase] 18, 19. And the second having employ'd his time well, but not so well, was also rewarded proportionably.

20. And another came, saying, Lord, behold, here is thy pound, which I have kept laid up in a napkin:

21. For I feared thee, because thou art an austere man, thou takest up that thou laidst not down, and reapest that thou didst not sow.]

[Paraphrase] 20, 21. But a third out of a pretence of extraordinary fear of displeasing, instead of employing laid up his talent, (made no kind of use of the abilities that God had given him, lay idle, without ever endeavoring to do anything that might bring in any glory to God) And his sloth, being the chief cause of his doing thus, made him (either really, or, to excuse his sloth, pretendedly) look upon it as a piece of austerity and rigidness in the Master (in Christ) to exact any fruit, any increase of his talents.

22. And he saith unto him, Out of thine own mouth will I judge thee, thou wicked servant; Thou knewest that I was an austere man, taking up that I laid not down, and reaping what I did not sow.]

[Paraphrase] 22. But this was far from an excuse of his unprofitableness, 'twas rather an aggravation of it, and an acknowledgment, that would bear witness against him, and condemn him, make his slothfulness and unprofitableness appear to be a sin against conscience in him.

23. Wherefore then gavest thou not my money into the bank, that at my coming I might have required mine own with usury?]

[Paraphrase] 23. For upon this acknowledgment, saith the Master, what possible reason can be given, why thou shouldst not put my money into a bank amongst the merchants, that it might have yielded me some increase at my return?

24▪ And he said unto them that stood by, [Take from him the pound, and give it to him that hath ten pounds.]

[Paraphrase] 24. The more unprofitable this man hath been, the fitter 'twill be to increase the reward of him that hath been diligent, and successful.

25. And they said unto him, Lord he hath ten pounds.

26. For I say unto you, Unto everyone that hath, shall be given; and from him that hath not, even that he hath shall be taken away from him.]

[Paraphrase] 25, 26. And though that was conceived unequal by some, because he had such plenty already, yet the King adhered to his sentence, upon this ground of his dealing with his servants by way of distributive justice, which consists not in giving to all equal portions, but most to them that have done him most diligent, faithful service, and mulcting and punishing the unfaithful, and idle person.

27. But those mine enemies, that would not that I should reign over them, bring hither, and slay them before me.]

[Paraphrase] 27. But those countrymen of his (whose king by right he was) which, when he was gone to be installed in the kingdom, sent him that contumacious answer, v. 14. (noting the Jews that would not submit to him upon the Apostles preaching the Gospel after the resurrection) being now instated in his throne, he presently commanded to be put to the sword, executed as so many rebels. (The fate that soon befell the Jews, after his inauguration in his kingdom, that is, his going to heaven.)

28. And when he had thus spoken, he went before, ascending up to Jerusalem.

29. And it came to pass, when he was come nigh to Bethphage, and Bethany, at the mount called the mount of Olives, he sent two disciples.

[Paraphrase] 29. Mat. 21. 1.

30. Saying, Go ye into the village over against you, in which at your entering ye shall find [a colt tied, whereon yet never man sat, loose him] and bring him hither.

[Paraphrase] 30. an asse tied, and a foal with her, which was not yet backed, take the foal

31. And if any man ask you, Why do ye loose him? Thus ye shall say unto him, Because the Lord hath need of him.

32. And they that were sent, went their way, and found even as he had said unto them.

33. And as they were loosing the colt, the owners thereof said unto them, Why loose ye the colt?

34. And they said, the Lord hath need of him.

35. And they brought him to Jesus: And they cast their garments upon the colt, and set Jesus thereon.

[Paraphrase] 35. Mat. 21. 9.

36. And as he went, they spread their clothes in the way.

37. And when he was come nigh, even now at the descent of the mount of Olives, [the whole multitude of the disciples] began to rejoice and praise God with a loud voice, for all the mighty works that they had seen,

[Paraphrase] 37. all his followers that believed and attended him

38. Saying, [ Blessed be the king that cometh in the name of the Lord, peace in heaven and glory in the highest.]

[Paraphrase] 38. Hosanna, or Save now (Mat. 21. a.) we acknowledge thee to be our king so long expected, the Messias, (see note on Mat. 11. a. and Mar. 11. 9.) God in heaven send all prosperity on this thy kingdom, And the loudest Hosannaes or acclamations or confessions of his regality be made unto thee.

39. And some of the Pharisees from among the multitude said unto him, Master, rebuke thy disciples.

40. And he answered and said unto them, [I tell you, that if these should hold their peace, the stones would immediately cry out.]

[Paraphrase] 40. The thing is most true which they say, and if they should join with you to smother it, it would by some other the unlikeliest ways be proclaimed in despite of you.

41. And when he was come near, he beheld the city and wept over it.

42. Saying, [if thou hadst known, even thou at least in this thy day, the things which belong to thy peace! but now they are hidden from thine eyes.]

[Paraphrase] 42. O that thou also wouldst (see c. 12. note. c.) yet consider and lay to heart, before it is too late, even in this critical time, what concerns thy future tranquility and prosperity so much, But thou dost not at all consider it.

43. For the days shall come upon thee, that thine enemies shall [note a] cast a trench about thee, and compass thee round, and keep thee in on every side,

44. And shall lay thee even with the ground, and thy children within thee, and they shall not leave in thee one stone upon another, because thou knowest not the time of thy visitation.]

[Paraphrase] 43, 44. And now what remains? why that within a while the Romans should besiege thee close, and famish thee, and take the city, and destroy all that are in it, and demolish the Temple utterly (see note on Mat. 24. a.) and all this by way of punishment for thy not considering what Christ hath by way of message from God revealed to thee, that is, for thy not repenting upon all his calls.

45. And he went into the Temple, and began to cast out them that sold therein, and them that bought,

46. Saying unto them, It is written, My house is the house of prayer, but ye have made it a den of thieves.

47. And he taught daily in the Temple. But [the chief priests and scribes, and the chief of the people sought to destroy him.]

[Paraphrase] 47. The Sanhedrim sat in consultation how they might put him to death.

48. And could not find what they might do: for all the people were very attentive to hear him.]

[Paraphrase] 48. And they could not resolve on any safe course, because the people were generally so affected to him.

Annotations on Chap. XIX.

[ a] V. 43. Cast a trench ] That Titus might starve the city the sooner, he shut up all the avenues, building five works without the city, and when the Jews beat down them, he built a wall round about it, 39. furlongs long, and 13 castles or forts in it, whose compass was 10 furlongs, and all this finished in three days, faith Josephus, De Bell. Jud. l. 6. c. 8. And when this was done, there was no possibility for any to come out, and the greatest distress that ever was, followed, eating of girdles, and shoes, and the coverings of their shields, and at length dung and dirt, and hay, and man's-flesh, and a rich woman called Mary fed on her own suckingchild, and many other sad expressions of this 〈 in non-Latin alphabet 〉 or distress are set down by Josephus.

CHAP. XX.

1. AND it came to pass that on one of those days, [as he taught the people in the temple, and preached the Gospel, the chief priests and the scribes came upon him with the elders,]

[Paraphrase] 1. he went into the Temple, and as he expounded the lesson, and on occasion of that made known the Gospel to the people (see Mat. 9. note l.) the Sanhedrim came to him,

2. And spake unto him, saying, Tell us, By what authority doest thou these things? or who is he that gave thee this authority?

3. And he answered and said unto them, I will also ask you one thing, and answer me.

4. The Baptism of John, was it from heaven, or of men?

5. And they reasoned with themselves, saying, If we shall say, From heaven, he will say, Why then believed ye him not?

6. But and if we say, Of men, all the people will stone us: for they be persuaded that John was a prophet.

7. And they answered, that they could not tell whence it was.

8. And Jesus said unto them, Neither tell I you by what authority I do these things.

9. Then began he to speak to the people this parable, A certain man planted a vineyard, and let it forth to husbandmen, and went into a far country for a long time.]

[Paraphrase] 9. And after a parable delivered by him, and set down, Mat. 21. 21. he added this other, Mat 21. 28. A certain man that had a family, planted a vineyard, and did all that was necessary to that turn, fenced it with a good strong mound, hewed a trough to press the grapes in, and built a lodge for the keeper of it, and then let it out to farmers at a rent, and himself travailed for a time, (noting the care and provision God had made for the Church of the Jews, Isa. 5. which made him a strange return for all this, killed his prophets, (which called for fruits of good life from them,) and at last his son Christ Jesus himself.)

10. And at the season he sent a servant to the husbandmen, that they should [give him of the fruit of the vineyard,] but the husbandmen beat him, and sent him away empty.

[Paraphrase] 10. pay him that rent, which his vineyard was to yield him,

11. And again he sent another servant, and they beat him also, and entreated him shamefully, and sent him away empty.

12. And again he sent the third, and they wounded him also, and cast him out.

13. Then said the Lord of the vineyard, What shall I do? I will send my beloved son, it may be they will reverence him when they see him.

14. But when the husbandmen saw him, they reasoned among themselves, saying, This is the heir, come, let us kill him, [that the inheritance may be ours.]

[Paraphrase] 14. and seise on his inheritance, as our own, of which we have already the possession, Mat. 21. 38.

15. So they cast him out of the vineyard, and killed him. What therefore shall the Lord of the vineyard do unto them?

16. He shall come and destroy these husbandmen, and shall give the vineyard to others. And when they heard it, they said, God forbid.]

[Paraphrase] 16. They of the Sanhedrim answered with joint consent, Mat. 21. 41. He will (as tis in any reason to be expected) come and destroy those husbandmen, and dispose the vineyard into other hands. Which when Christ, from their own confession had taken for a granted truth, and Mat. 21. 43. brought home and applied to them, as a prediction of what was in any reason to befall them (see v. 19.) they then expressed a great aversation or dislike of it.

17. And he beheld them, and said, What is this therefore that is written, The stone which the builders rejected, the same is become the head of the corner?

18. Whosoever shall fall upon that stone shall be broken, but on whomsoever it shall fall, it will grind him to powder.

19. And the chief priests and the scribes the same hour sought to lay hands on him, and they feared the people: for they perceived that he had spoken this parable against them.

20. And they watched him, and sent forth spies, which should feign themselves just men, that they might take hold of his words, that so they might deliver him unto the power, and authority of the Governor.]

[Paraphrase] 20. And the Pharisees sent some of their disciples, and some of those that adhered to Herod, Mat. 22. 16. to entrap and ensnare him, to which end they put on the disguise of upright conscientious men, that earnestly desired to be instructed in a scruple of every days practice, about paying tribute, meaning by his answer to take advantage, and, if he said anything against Caesar's right, at they supposed he would, then to accuse and implead him before the Procurator of the Romans.

21. And they asked him, saying, Master, we know that thou sayest and teachest rightly, neither acceptest thou the person of any, but teachest the way of God truly.

22. Is it lawful for us to give tribute unto Caesar, or no?

23. But he perceived their craftiness, and said unto them, [Why tempt ye me?]

[Paraphrase] 23. Why do ye desire and endeavor to ensnare me?

24. She me a penny, whose image and superscription hath it? They answered and said, Caesar's.

[Paraphrase] 24. See Mat, 22. 20. and note c.

25. And he said unto them, Render therefore unto Caesar the things which be Caesar's, and unto God the things which be God's.

26. And they could not take hold of his words before the people, and they marveled at his answer and [held their peace.]

[Paraphrase] 26. without any reply departed from him.

27. Then came to him certain of the Sadducees (which [ [note a] deny that there is any resurrection]) and they asked him,

[Paraphrase] 27. affirm that there is no future state of men after this life

28. Saying, Master, Moses wrote unto us, If [any man's brother] die having a wife, and he die without children, that his brother should take his wife, and raise up seed unto his brother.

[Paraphrase] 28. any man that hath brethren, Mat. 22. 24.

29. There were therefore seven brethren, and the first took a wife and died without children.

30. And the second took her to wife, and he died childless.

31. And the third took her, and in like manner the seven also, And they left no children and died.

32. Last of all the woman died also.

33. Therefore in the resurrection, whose wife of them is she? for seven had her to wife.

And Jesus answering, said unto them, The children of this world marry, and are given in marriage.

35. But they which shall be accounted worthy to obtain that world, and [the resurrection from the dead,] neither marry, nor are given in marriage.

[Paraphrase] 35. that future state,

36. Neither can they die anymore, for they are equal unto the Angels, and are the children of God, [being the children of the resurrection.]

[Paraphrase] 36. being made partakers of that future eternal estate.

37. Now that the dead are raised, even Moses shown at the bush,] when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob.

[Paraphrase] 37. But as for the main point disputed between you Jews, that there is another life after this, your own Moses will instruct you, in those words which he delivered at the bush, Exod. 3. 6. (see note on Mat, 22. d.)

38. For he is not a God of the dead, but of the living: [for all live unto him.]

[Paraphrase] 38. For those that are departed out of this world, have another life, the souls of the just are already in the hands of God, and their bodies sure to be raised up, and united to them by the power of God.

39. Then certain of the Scribes answering said, Master, thou hast well said.

40. And after that they durst not ask him any questions at all.

41. And he saith unto them, How say they that Christ is David's son?]

[Paraphrase] 41. And after some few things, Mat. 22. 35. the Pharisees being come about him, he proposed a question to them, Mat. 22. 41. what they thought of the Messias, whose son he was; and upon their answering, that he was David's, he again asked, how that could be?

42. And] David himself saith in the book of Psalms, The Lord said to my Lord, Sit thou on my right hand,

[Paraphrase] 42. When

43. Till I make thine enemies thy footstool.

44. David therefore calleth him Lord, how is he then his son?

45. Then in the audience of all the people, he said unto his disciples,

46. Beware of the Scribes, which desire to walk in long robes, and love greetings in the markets, and the highest seats in the synagogues, and the chief rooms at feasts.

[Paraphrase] 46. Mat. 23. 1, 7.

47. Which devour widows houses, and for a show make long prayers:] the same shall receive greater damnation.

[Paraphrase] 47. They are persons of great covetousness & cruelty, oppressors of the poor and helpless, without any mercy, and that they may hold up their reputation, which is necessary to enable them to do so securely, they pretend great devotion, and pray a great while.

Annotations on Chap. XX.

[ a] V. 27. Deny ] The Hebrew 〈 in non-Latin alphabet 〉 signifies both 〈 in non-Latin alphabet 〉 to contend, and 〈 in non-Latin alphabet 〉 to contradict, and agreeably to the latitude of the Hebrew the Greek 〈 in non-Latin alphabet 〉 is here used for to contend.

CHAP. XXI.

1. AND he looked up, and saw the rich men casting [their gifts into the treasury.]

[Paraphrase] 1. their freewill donations into a repository for the use of the Temple, Mar. 12. 41.

2. And he saw also a certain poor widow casting in thither two mites.

3. And he said, Of a truth I say unto you, that this poor widow hath cast in more then they all.

4. For all these have of their abundance cast [in unto the [note a] offerings of God;] but she of her penury hath cast in all the living that she had.

[Paraphrase] 4. into the treasury of the Temple,

5. And as some spake of the Temple, how it was adorned with goodly stones, and [gifts, he said,]

[Paraphrase] 5. presents brought to the Temple and hanged up there for the beautifying of it, he said,

6. As for these things which ye behold, the days will come, in which there shall not be left one stone upon another, that shall not be thrown down.]

[Paraphrase] 6. As for all these things that make now such a magnificient show, Mat. 24. 2. within few years they shall be utterly destroyed and demolished, see note on Mat. 24. a.

7. And they asked him, saying, Master, but [when shall these things be? and what sign will there be when these things shall come to pass?]

[Paraphrase] 7. When shall this destruction of the Temple be, and with it of the Jewish state? and what prognostics of it will be discernible?

8. And he said, Take heed that ye be not deceived, for [many shall come in my name, saying, I am Christ, and the time draweth near:] go ye not therefore after them.

[Paraphrase] 8. One prognostic, or forerunner of that destruction shall be, that many deceivers shall arise among you, each pretending to be the Messias, and that he will soon deliver you.

9. But when ye shall hear of wars and commotions, be not terrified: for these things must first come to pass, but the end is not by and by.]

[Paraphrase] 9. Another forerunner is that great commotions and tumults there shall be in Judea, before the Romans come to destroy them utterly, see note on Mat. 24. d.

10. Then said he unto them, [ Nation shall rise against nation, and kingdom against kingdom,]

[Paraphrase] 10. They shall rise up and slaughter one another, Mat, 24. c. Revel. 6. 12, 13, 14.

11. And great earthquakes shall be in divers places, and famines, and pestilences, and fearful sights, and great signs shall there be from heaven.

12. But before all these they shall lay their hands on you, delivering you up to the synagogues and into prisons, being brought before kings and rulers for my names sake.]

[Paraphrase] 12. But first they shall fall foul on the preachers of the Gospel, and all pure sincere Christians, and bring you before the Jewish Consistories, and Roman Governors for the profession of Christianity, Revel. 6. 11. and Mat. 24. 9.

13. And it shall turn to you for a testimony.

[Paraphrase] 13. And this bringing of you before the Gentile powers shall be a means of divulging the Gospel to them. See Mar. 13. 9.

14. Settle it therefore in your hearts] not to meditate before what ye shall answer.

[Paraphrase] 14. In this case remember what was formerly said to you, Mat. 10. 19. and 30. and belonged peculiarly to this point of time now spoken of,

15. For I will give you a mouth and wisdom, which all your adversaries] shall not be able to gainsay or resist.

[Paraphrase] 15. For I will furnish you with those answers, and that conviction to all your adversaries, that they

16. And ye shall be betrayed both by parents, and brethren, and kinsfolks, and friends, and some of you shall they cause to be put to death.

17. And ye shall be hated of all men for my names sake.

18. But there shall not an hair of your head perish.]

[Paraphrase] 18. But whatsoever befall you, treachery, persecution, death itself, v. 16. 17. be confident of this, that it shall not rend to the least disadvantage, but rather to the greatest gain to you.

19. In your patience possess ye your souls.]

[Paraphrase] 19. And though some few of you shall suffer death in this cause, and so be eternally crowned by suffering, yet this let me tell you, even for this life, that if ye endure with constancy, and persevere, and fall not off from your profession, that shall of all others be the most probable way of escaping, or obtaining deliverance from this sweeping destruction, Mat. 10. 39. Mar. 13. 13.

20. And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh.

21. Then let them which are in Judea, flee to the mountains, and let them which are in the midst of it, depart out, and let not them that are in the countries enter thereinto.

22. For these be the days of vengeance, that all things which are written, may be fulfilled.

23. But woe unto them that are with child, and to them that give suck in those days: for there shall be great distress in the land, and wrath upon this people.]

[Paraphrase] 20, 21, 22, 23. But when you see Jerusalem besieged by the Romans (Mat. 24. 15. note f.) then resolve the destruction of the city is near, and accordingly all that are in it, let them fly out of Judea, and those that are in the confines or regions about Judea, let them take care not to come into it, but (see Revel. 6. 16.) look on it as a place most sadly to be de destroyed, on which all the doleful prophecies are now to be fulfilled, which have been prophesied against Judea.

24. And they shall fall by the edge of the sword, and shall be led away [note b] captive into all nations: and Jerusalem shall be [trodden down of the Gentiles, [note c] until the times of the Gentiles be fulfilled.]

[Paraphrase] 24. conquered by the Romans, Revel. 11. 2. And while this is a doing in Judea, the Gospel shall be preached over the Gentile world, Mat. 24. 14. see Rom. 11. 25. and being by them received, some effect that shall have among the Jews, by way of emulation, Rom. 11. 11, 13. moving them to receive the faith also, and by their doing so, Jerusalem shall again be inhabited by Jewish (as well as Gentile) Christians: see not on Revel. 11. f.

25. And there shall be signs in the sun, and in the moon, and in the stars, and upon the earth distress of [note d] nations with perplexity, the [note e] sea and the waves roaring.]

[Paraphrase] 25. And many prodigies shall be seen in the heavens (see note on Rev. 6. f.) very frightful to all, and there shall be a terrible distress upon all the several parts of Palestine, pressing them that they shall not know what to do, to stay or to forsake their country, see Rev. 6. 15, 16.

26. Men's hearts failing them through fear, and for looking after those things which are coming on the earth; For the powers of heaven shall be shaken.]

[Paraphrase] 26. All men expecting upon the land of Judea judgments (see note on ch. 2. a.) even an utter destruction of the Temple, and nation, religion, and people.

27. And then shall they see the son of man coming in a cloud with power and great glory.]

[Paraphrase] 27. Thus shall Christ's regal office, in punishing and avenging the persecutors of him and his disciples, be most gloriously revealed, see Mat. 13. 26.

28. And when these things begin to come to pass, then look up and lift up your heads, for your redemption draweth nigh.]

[Paraphrase] 28. And when ye see these things thus come to pass, then let all true Christians, Apostles, and others, that have so long been persecuted by the Jews, look up and hold up their heads with cheerfulness, as knowing that to them redemption approacheth, and deliverance from the dangers which encompass them, see Act. 3. a. and Rom. 13. b. and Rom. 8. l.

29. And he spake to them a parable, Behold the fig-tree and all the trees,

30. When they now [shoot forth] ye see and know of your own selves, that summer is now nigh at hand:

[Paraphrase] 30. put forth leaves Mat. 24. 32. and Mar. 12. 28.

31. So likewise ye, when ye see these things come to pass, know ye that [the kingdom of God is nigh at hand.]

[Paraphrase] 31. that formidable exercise of Christ's regal power, beginning in the vengeance on the Jews his crucifiers and persecutors of the Apostles and pure believers, is now near approaching for your deliverance, see note on Mat. 24. b.

32. Verily I say unto you, This generation shall not pass away, till all be fulfilled.]

[Paraphrase] 32. And indeed within a matter of 40 years all this shall most sadly come to pass, see Mat. 24. 34. &c.

33. Heaven and earth shall pass away: but my word shall not pass away.]

[Paraphrase] 33. And there is no kind of doubt of the completion of it.

34. And take heed to yourselves, least at any time your hearts be overcharged with surfeiting and drunkenness, and cares of this life, and so that day come upon you unawares.]

[Paraphrase] 34. But do ye take heed that ye indulge not to any kind of luxury or excess, Mat. 24. 49. which may make you unfit for watchfulness (see Rom. 13. 13.) and the same care you are to take that worldly solicitude, fear of losses, and consequently of want do not ensnare you to the denying of Christ, or falling away from him, (Mat. 13. 22.) and so that day of vengeance on the enemies of Christ come suddenly, and involve you with the impenitent Jews.

35. For as as a snare shall it come on all them that dwell on the face of the whole earth.]

[Paraphrase] 35. For very suddenly and unexpectedly shall this destruction come upon all Judea, ch. 17. 20. Mat. 24. 50.

36. Watch ye therefore and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the son of man.]

[Paraphrase] 36. Be ye therefore perpetually upon your guard, and be constant in prayer to God, that he will vouchsafe you to be of the number of that remnant, to whom the promise of escaping all this calamity is made (Mat. 10. note. f.) that when Christ shall thus come in vengeance against the nation, ye may meet him with cheerfulness and confidence, and not fear any ill from him, but rather appear victorious with him, in this destruction of yours, as well as his enemies.

37. And in the day time he was teaching in the Temple, and at night he went out, and abode] in the mount that is called the mount of Olives.

[Paraphrase] 37. And as he exhorted them to diligence and prayer, so gave he them example, busying himself in God's service all the day, and at night spending much time in prayer.

38. And all the people came early in the morning to him in the Temple for to hear him.