Annotations on the New Testament

Annotations on Chap. XXI.

[ a] V. 4. Offerings ] The Hebrew 〈 in non-Latin alphabet 〉 signifies both a gift, and the treasury into which the gifts were cast; and so the Greek 〈 in non-Latin alphabet 〉 gifts here is used for 〈 in non-Latin alphabet 〉 v. 1. and so Mar. 12. 41.

[ b] V. 24. Captive into all nations ] The number of those that in the siege of Jerusalem by Titus died by sword and famine, is said to be eleven millions by Eusebius Hist. l. 3. c. 〈 in non-Latin alphabet 〉 . out of Josephus. Then when the city was taken the handsomest, saith he, were reserved for triumph, the rest, saith he, that were above 17 years of age were sent bound to Egypt to be slaves there, others dispersed in the Provinces to be torn asunder with wild beasts, those under 17 sold to merchants of all countries. And of all these the number was 97000.

[ c] Ib. Until the times of the Gentiles ] What is the meaning of 〈 in non-Latin alphabet 〉 , till the seasons, or times, of the Gentiles be fulfilled may be guessed partly by the importanc eof the word 〈 in non-Latin alphabet 〉 seasons, partly of the 〈 in non-Latin alphabet 〉 fulfilled, partly of the 〈 in non-Latin alphabet 〉 until. The word 〈 in non-Latin alphabet 〉 vulgarly signifies a season, a time designed and appointed, (according to the notion of the Hebrew word) or else expected, and looked for, and in both respects belongs fitly to the preaching the Gospel to the Gentiles, that being a thing that God had so long determined, and so oft foretold, and which though the Gentiles foresaw not, yet is said to be expected by them, (because all they could desire or expect was really sum'd up in this) not only in that prediction of Jacob, where Christ is styled the expectation of the Gentiles, but in S. Paul's discourse of it Rom. 8. 19. where the earnest expectation of the creature, that is, the Gentile world (see Rom. 8. Note d.) is fastened upon this. Then for the 〈 in non-Latin alphabet 〉 joined to these 〈 in non-Latin alphabet 〉 , that sure will bear some proportion with, if it be not parallel to, Rom. 11. 25. where the phrase is very like this here, 〈 in non-Latin alphabet 〉 , until the time that the fullness of the Gentiles enter. That is there explained to signify the multitude of Gentiles receiving the faith, coming into the Church, and so 〈 in non-Latin alphabet 〉 fullness, v. 12. (See Rom. 11. Note d.) and proportionably to that, their seasons being fulfilled will be the preaching that Gospel to them, which they shall thus receive, and which was so designed, and expected for them. Now for the 〈 in non-Latin alphabet 〉 until, where it is said, Jerusalem shall be trodden down of the Gentiles, until these seasons of the Gentiles be fulfilled, the explaining of that will be the farther clearing of the whole matter. The treading down of Jerusalem by the Gentiles is not particularly their victory over it by Titus, but their consequent possessing of it, even till Adrian’s re-building a part of it, and calling it by his own name Aelia, and inhabiting it with Gentiles, which seems to be described Rev. 11. 2. by the outer court of the Temple being given to the Gentiles, and so cast out of the measuring. Upon the doing of this it followed, that as all the Jews (remaining such in opposition to the Christians) were utterly banished the city, and a swine's head set at the Gates, to banish even their eyes from it, so the believing, Christian Jews returned thither again from their dispersions, and inhabited it again, and join'd, and made one Congregation, one Church with the Gentiles, which had there by that time received the faith also, and till then continued a distinct Church from the Jews; see Revel. 11. Note f. By which it appears how punctually this prediction, in our notion, was fulfilled, that Jerusalem should be inhabited by the Gentiles, all the Jews in a manner excluded, till the time that the Gospel had been freely preached unto the Gentiles, and by them, in some eminent manner, been received, and then it should be reinhabited with Jews again, viz. the Christian Jews, who being wrought on by emulation of the Gentiles, were now many of them brought to receive the Faith. See Rom. 11. 11, 13.

[ d] V. 25. Nations ] The 〈 in non-Latin alphabet 〉 nations here are the several parts or tetrarchies of Palestine, so divided by the Romans, see Lu. 3. 1. each of them called 〈 in non-Latin alphabet 〉 nation, and all together 〈 in non-Latin alphabet 〉 nations. See Note on Mat. 24. e. and Rev. 11. g. For to the Jews sure it is that there the distress and consternation belongs, not to the Gentiles. See Note on Rev. 6. f.

[ e] Ib. The sea ] That by the word 〈 in non-Latin alphabet 〉 sea may be meant Galilee, see Note on Rev. 7. b. and of that people particularly Josephus tellsu s, that Vespasian being sent by Nero into Palestine, did subdue the Galileans, the most valiant, powerful and best fortified nation of all Palestine, killing above an hundred thousand, and carrying captive above forty thousand Jews in that expedition. Where we see that Galilee owns the name 〈 in non-Latin alphabet 〉 , and that there were diverse 〈 in non-Latin alphabet 〉 nations in Palestine, of which Galilee is by Josephus said to be the most valiant. See Baronius An. Ch. 39. Neronis 13. But it is as probable, that as 'tis ordinary in these books to express the whole by enumeration of the parts, and so the whole world by the mention of heaven, and earth, and sea (see Note on 2 Pet. 3. c.) so here the universal destructions of the Jews may be described by all these.

CHAP. XXII.

1. NOW the feast of unleavened bread drew nigh, which is called the Passover.]

[Paraphrase] 1. Now the feast of unleavened bread drew nigh, which consists of seven days, and a day of preparation to them, wherein also no leavened bread is used, and that is the feast of the Passover, Mar. 14. c.

2. And the chief priests and scribes sought how they might kill him; for they feared the people.]

[Paraphrase] 2. And the Sanhedrim of the Jews were desirous to find out some safe way of apprehending and putting him to death, Mar. 14. 1. for they durst not do it with any great noise, for fear of the people.

3. Then entered Satan into Judas surnamed Iscariot, being of the number of the twelve,

4. And he went his way, and communed with the chief priests and captains, how he might betray him unto them.]

[Paraphrase] 3, 4. And Judas one of his twelve constant attendants, being a covetous person, and in the discharge of his office (of keeping the bag, of relieving the poor) deceitful and theeving, Joh. 12. 6. and to that sin of sacrilege adding that of hypocrisy, in pretending great care of the poor, Joh. 12. 5. whom he thus robbed, and upon Christ's admonishing him mildly of it, Mat. 26. 10. Mar. 14. 6. Joh. 12. 7. yet, it seems, not reforming, but incensed against his Master, the Devil or his own covetous heart by the devils suggestion, put him upon this project of gain to make some advantage by delivering Christ into the hands of the Jews, Joh. 13. 2. And upon his consenting to this suggestion, the Devil was permitted by God to have this power over him, to enter into him, Joh. 13. 2. and doing so, he incited him to make a bargain with the Rulers of the Sanhedrim, and their ministers or officers (see note g.) to deliver up Jesus unto them (as after Christ's talking with him, and telling him distinctly of it, and the sin and danger attending it, Mar. 14. 21. and his not yet relenting, 'tis again said that with the sop the devil entered into him, Joh. 13. 27. hurrying him to the speedy execution of it.)

5. And they were glad, and covenanted to give him money.]

[Paraphrase] 5. And they gladly embraced the treaty, and struck a bargain with him, that he should have thirty shekels to deliver him up without much noise, Mat. 26. 4, and 15.

6. And he [note a] promised, and sought opportunity to betray him unto them in the absence of the [note b] multitude.]

[Paraphrase] 6. And although this were as low and vile a sum, as could be, the price of a slave, Exod. 21. 32. (see Zach. 11. 13.) yet Judas thanked them heartily for the offer, being very covetous, and so very glad of the opportunity of getting money, and from thenceforth he watched a fit season wherein to do it, without any noise or stir about it. See Mat. 26. 4. Mar. 14. 1.

7. Then came the day of unleavened bread, when the passover must be killed.]

[Paraphrase] 7. And the paschal day was now come, wherein they eat no leaven in their bread, and in which the lamb was to be killed and eaten, see note on Mar. 14. c.

8. And he sent Peter and John, saying, Go and prepare us the [Passover] that we may eat.

[Paraphrase] 8. unleavened bread and bitter herbs, the memorial of the deliverance out of Egypt, see note on Mar. 14. c.

9. And they said unto him, Where wilt thou that we prepare?

10. And he said unto them, Behold, when ye are entered into the city, there shall a man meet you bearing a pitcher of water, follow him into the house where he entereth in,

11. And ye shall say unto the good man of the house, The master saith unto thee, Where is the guest-chamber, where I shall eat the passover with my disciples?

12. And he shall show you a large upper room furnished, there make ready.

13. And they went and found as he had said unto them, and they made ready the [Passover.]

14. And when the hour was come, he fate down, and the twelve Apostles with him.

15. And he said unto them, With desire I have desired to eat this passover with you before I suffer.

16. For I say unto you, I will not anymore [eat thereof,] until it be fulfilled in the Kingdom of God.

[Paraphrase] 16. celebrate this feast with you (see note on Mat. 26. f.)

17. And he took the cup and gave thanks, and said, Take this, and divide it among yourselves.

18. For I say unto you, [I will not drink of the fruit of the vine, until the kingdom of God shall come.]

[Paraphrase] 18. I shall no more drink with you after this festival manner, celebrate no more paschal commemorations before my departure out of this world, our next festivity must be kept in heaven.

19. And he took bread, and gave thanks and brake it, and gave unto them, saying, This is my body, which is given for you: [this do in remembrance of me.]

[Paraphrase] 19. do you to others as I have done now to you, take, bless, break, and give the bread to all that join with you in these holy services, and when you do so, do it in commemoration of me.

20. Likewise also the cup after supper, saying, This cup is the New Testament in my blood, which is shed for you.]

[Paraphrase] 20. In like manner after they had done eating, he took the cup of charity, usual among the Jews, and said, This cup is at this time to you the sealing of a New Covenant (see note on the title of these books) in my blood, which shall shortly be shed for you, as this is now poured out.

21. But behold, the hand of him that betrayeth me is with me on the table.

22. And truly the son of man [goeth, as it was determined, but woe unto that man, by whom he is betrayed.]

[Paraphrase] 22. is to be put to death (see note on ch. 13. c.) as God hath decreed it should be (Act. 2. 23. and 4. 28. and note b.) but woe to him that hath any hand in that execution.

23. And they began to inquire among themselves, which of them it was, that should do this thing.

24. And there was also a strife among them, which of them should be accounted the greatest.]

[Paraphrase] 25. Sometime before this (to wit, before his departing from Jeriche, Mat. 20. 25, 29. nay before he came thither, Mar. 10. 42, 46.) there had been a contention among the disciples (occasioned by the request of Zebedee's wife for her two sons, Mat. 20. 20.) which of them should be looked on, as the worthiest, and so be prefer'd before the rest.

25. And he said unto them, The Kings of the Gentiles exercise Lordship over them, and [they that exercise authority upon them are called [note c] benefactors.]

[Paraphrase] 25. their Princes styled their benefactors, exercise authority over them.

26. But ye shall not be so, but he that is greatest among you, let him be as the [note d] younger, and he that is chief, as he that doth serve.]

[Paraphrase] 26. But among you it must be otherwise, the ruler must be as the private man, or the servant of all others, over whom he is placed.

27. For whether is greater, he that sitteth at meat, or he that serveth? Is not he that sitteth at meat? But I am among you as [he that serveth.]

[Paraphrase] 27. one that attendeth and waiteth on you, and provideth necessaries for you, and not as one that receiveth such observances or advantages from you, as I might expect to do.

28. Ye are they which have continued with me in my temptations.]

[Paraphrase] 28. Ye have followed me as disciples, Mat. 19. 28. and been hitherto constant to me in all the afflictions and persecutions that have befallen me.

29. And I appoint unto you a kingdom, as my Father hath appointed unto me,

[Paraphrase] 29. See Mat. 19. 28.

30. That ye may eat and drink at my table, in my kingdom, and sit on thrones, judging the twelve tribes of Israel.]

[Paraphrase] 30. That you be next unto me, and have at my departure the power of governing the Church, see note on Mat. 19. d.

31. And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat.]

[Paraphrase] 31. And at this point of time, the story whereof is here in relating v. 20. (not at the time of that other passage ver. 24.) Christ addressed his speech particularly to Peter, saying, As for you, Simon, I tell you, that either upon some sin committed by thee, giving Satan some such right of claim, (possibly somewhat done criminously by him in that contention of the disciples, mentioned v. 24. the indignation of the ten against the two, Mat. 20. 24.) or else suggesting somewhat against thy sincerity, as against Job's, Job 1. 9. Satan hath accused you before God, and required that he may have the shaking of you, liberty to do his worst to drive you from the faith of Christ.

32. But I have prayed for thee, that thy faith fail not; and when thou art converted strengthen thy brethren.]

[Paraphrase] 32. This is granted to him, and your danger thereupon is great, but I have prayed for thee, that thou be not conquered by him and his terrors, so far as utterly to forsake the faith; and for any sins that in this combat thou provest guilty of, let this use be made of them, when by repentance thou art recovered out of them, that thou be the more careful to confirm and strengthen others, that they fall not in like manner. See note on 1 Cor. 5. c.

33. And he said unto him, Lord, I am ready to go with thee both into prison, and to death.

34. And he said, I tell thee, Peter, [the cock shall not crow this day, before that] thou shalt thrice deny that thou knowest me.

[Paraphrase] 34. before the second crowing of the cock this night, Mat. 26. 34.

35. And he said unto them, When I sent you without purse, and scrip, and shoes, lacked ye anything? And they said, Nothing.]

[Paraphrase] 35. Formerly I sent you out without any provision, and yet ye wanted nothing.

36. Then said he unto them, But now he that hath a purse let him take it, and likewise his scrip; and he that hath no sword, let him sell his garment and buy one.]

[Paraphrase] 36. But now some distresses ye are like to meet with, in like manner as ye will first see them fall most sharply upon me.

37. For I say unto you, that this that is written must yet be accomplished in me, And he was reckoned among the transgressors: For the things concerning me have an end.]

[Paraphrase] 37. For now according to the prophecy Isa. 53. 12. past on the Messias, I must be put to death as a malefactor, For all that is foretold of me shall now suddenly be accomplished.

38. And they said, Lord here are two swords: and he said unto them, It is enough.]

[Paraphrase] 38. But they thinking that according to the literal sound of his words he had really called for a sword, whereas he only expressed to them by that figure the distresses that were now approaching them, told him they had two swords anong them, But he gave them by a short reply to understand, that he did not really mean that they should go and provide them swords, but only that great dangers were now approaching them.

39. And he came out, and went as he was wont to the mount of Olives,] and his disciples also followed him.

[Paraphrase] 39. And he according to his wont, went out to the mount to pray.

40. And when he was at the place, he said unto them, [Pray that ye enter not into temptation.]

[Paraphrase] 40. Pray that the afflictions and temptations now approaching do not overcome you, see Mat. 6. note g.

41. And he was [note e] withdrawn from them about a stones cast, and kneeled down and prayed,

42. Saying, Father [If thou be willing, remove this cup from me: nevertheless not my will but thine be done.]

[Paraphrase] 42. O that thou wouldst, (see note on ch. 12. c.) or, I pray thee remove this bitter cup from me: Yet if this be thy pleasure, whatsoever thou seest best to be done, I most heartily embrace it, before that for which now I pray.

43. And there appeared an Angel unto him from heaven strengthening him.]

[Paraphrase] 43. And an Angel was sent from heaven to represent such considerations to him of the advantages and benefits of his death, as might make him bear it cheerfully.

44. And being in an agony he prayed more earnestly: And his sweat was as it were great [note f] drops of blood falling down to the ground.]

[Paraphrase] 44. After that being in such a commotion of mind, which signifies an apprehension of extreme danger, without any trembling at it, or endeavor to avoid or escape it, he prayed more vehemently, and fell prostrate upon his face, Mar. 14. 35. saying the same words, and more to the same purpose, and he sweet (as men in agonies are wont) great glutinous drops like those of blood when it drops on the ground.

45. And when he rose up from prayer, and was come to his [disciples, he found them sleeping for sorrow.]

[Paraphrase] 45. three disciples Peter and James and John, Mat. 26. 37. he found them fast asleep, this sleep being an effect of that great heaviness, and dispiritednesse which their sorrow had produced.

46. And said unto them, Why sleep ye? Rise and pray, lest ye enter into temptation.

47. And while he yet spake, behold, a multitude, and he that was called Judas, one of the twelve, went before them, and drew near unto Jesus to kiss him.

48. But Jesus said unto him, Judas, [ betrayest thou the son of man with a kiss?]

[Paraphrase] 48. Is a kiss the token by which thou hast promised to deliver me up to them? Mar. 14. 44.

49. When they which were about him saw what would follow, they said unto him, Lord, shall we smite with the sword?]

[Paraphrase] 49. When the disciples saw what was toward, they offered to have fought for his rescue.

50. And one of them smote the servant of the high priest, and cut off his right ear.]

51. And Jesus answered and said, Suffer ye thus far. And he touched his ear and healed him.]

[Paraphrase] 51. And Jesus reproving Peter for so so doing, Mat. 26. 52. spake to those that came to apprehend him, to let him alone but so long as to restore the man his ear, and upon a touch he was cured.

52. Then Jesus said unto the chief priests and [note g] captains of the temple, and the elders which were come to him, Be ye come out as against a thief with swords and staves?

53. When I was daily with you in the Temple, ye stretched forth no hands against me, but [this is your hour, and the power of darkness.]

[Paraphrase] 53. this is the time wherein the devil and you are permitted to work your wills upon me.

54. Then took they him and led him, and brought him into the [high priest's house,] And Peter followed afar off.

[Paraphrase] 54. house of Caiaphas the high priest of that year, where the Sanhedrim was assembled, Mat. 26. 57.

55. And when they had kindled a fire in the midst of the hall, and were set down together, Peter sat down amongst them.

56. But a certain maid beheld him as he sat by the fire, and earnestly looked upon him, and said, This man was also with him.

57. And he denied, saying, Woman, I know him not.

58. And after a little while, [another saw him, and said, Thou art also of them. And Peter said, Man, I am not.]

[Paraphrase] 58. another maiden, Mat. 26. 71. Mar. 14. 69. (see note on the title of S. Matthew's Gospel) seeing him said, Thou art even one of them. But Peter denied, and said, Woman I am not.

59. And about the space of one hour after, [another confidently affirmed, saying, Of a truth this fellow also was with him; for he is a Galilean.]

[Paraphrase] 59. And some others that stood by (Mat. 26. 73. Mar. 14. 17.) affirmed confidently that he was certainly one of his company, for, said they, his speech discovers him to be a Galilean, Mat. 26. 73. &c.

60. And Peter said, Man, I know not what thou sayest.] And immediately while he yet spake, the cock crew.

[Paraphrase] 60. But he said (with addition of oaths, and imprecations, Mat. 26. 74.) I am not what thou affirmest me to be.

61. And the Lord turned and looked upon Peter; and Peter remembered the word of the Lord, how he had said unto him, Before the cock crow thou shalt deny me thrice.

62. And Peter went out and wept bitterly.

63. And [the men that held Jesus mocked him] and smote him.

[Paraphrase] 63. while Peter was in the hall of the high priest, Mat. 26. 58. and 69. (before the latter part of the precedent story of S. Peter) the soldiers that were set to guard Jesus, Mat. 26. 67. spit in his face.

64. And when they had [note h] blindfolded him, they stroke him on the face, and asked him, saying, [Prophecy] who is it that smote thee?

[Paraphrase] 64. Tell us, if thou art able to know and declare secrets,

65. And many other things blasphemously spake they against him.

66. And as soon as it was day, [the Elders of the people, and the chief priests, and the Scribes came together, and led him] into their council, saying,

[Paraphrase] 66. the Sanhedrim met, and called for him to be brought.

67. Art thou the Christ? tell us. And he said unto them, If I tell you, ye will not believe.

68. And if I also ask you, ye will not answer me, nor let me go.]

[Paraphrase] 68. And if I shall demonstrate to you by never so convincing arguments that I am the Messias, you will neither satisfy nor answer my proofs, nor yet yield to the force of them, and release me out of your hands.

69. Hereafter shall the son of man sit on the right hand of the power of God.]

[Paraphrase] 69. Within a while shall I the Messias be exalted to the right hand of my Father, and then shall you see me execute judgment and vengeance upon you, Mat. 26. 64.

70. Then said they all, Art thou then the son of God? And he said unto them, Ye say that I am.]

[Paraphrase] 70. From hence they concluded that he made himself the son of God, and asked him, whether he were so or no? He answered that he was.

71. And they said, What need we any farther witness? For we ourselves have heard of his own mouth.]

[Paraphrase] 71. This they concluded to be a blasphemous speech, and so that he was guilty of death by his own confession, in taking upon him to be the Messias.

Annotations on Chap. XXII.

[ a] V. 6. Promised ] What 〈 in non-Latin alphabet 〉 signifies here, will be more easily determined, when 'tis resolved that as among Grammarians, so in the rest of the places in the New Testament, it clearly denotes one of these two things, either confession of sin, or giving of thanks, both being the importance of the Hebrew 〈 in non-Latin alphabet 〉 in hiphil from 〈 in non-Latin alphabet 〉 . Thus saith Phavorinus, 〈 in non-Latin alphabet 〉 , it is a thankful acknowledgment or enumeration of benefits, 〈 in non-Latin alphabet 〉 , and the guilty man's acknowledgement of what he hath done amiss, which is vulgarly known by the title of 〈 in non-Latin alphabet 〉 , and again, 〈 in non-Latin alphabet 〉 , it signifies to give thanks. In the sense of confessing of faults 'tis to be found Mat. 3. 6. Mar. 1. 5. Acts 19. 18. James 5. 16. In that of praising, or giving thanks, Mat. 11. 25. (the very place cited by Phavorinus, 〈 in non-Latin alphabet 〉 , I thank thee O father ) Lu. 10. 21. Rom. 14. 11. 15. 9. Phil. 2. 11. Rev. 3. 5. And in no one place is it taken for promising (the meaning of 〈 in non-Latin alphabet 〉 in Greek Authors, and especially in the Institutions of Theophilus, 〈 in non-Latin alphabet 〉 ) or of any thing of that nature. And then the choice will be very easy, which of these two senses we shall think fit to apply to this place, that of confessing being very aliene and unfit for the turn, and the Arabic interpreter pointing us to this of giving thanks, which being an expression of joy, is oft taken for joy itself, and so is fit for this turn, the covetous pursbearer being very well pleased with such a bargain.

[ b] Ib. Multitude ] 〈 in non-Latin alphabet 〉 here signifies a tumult, after the manner of the Hebrews, who use 〈 in non-Latin alphabet 〉 (literally a multitude ) for a tumult, or noise also. See Forerius on Isaiah p. 197.

[ c] V. 25. Benefactors ] The Hebrew word 〈 in non-Latin alphabet 〉 , which they use for a Prince, and is by the Septuagint rendered 〈 in non-Latin alphabet 〉 , doth primarily signify liberal, magnificent, benefactor, and so, as in the choosing of Princes in Aristotle, Pol. l. 3. 〈 in non-Latin alphabet 〉 , they made them Kings that had been their benefactors; so in the deduction of the word also, Princes are here called 〈 in non-Latin alphabet 〉 benefactors, and so J • b. 21. 28. where the Hebrew reads 〈 in non-Latin alphabet 〉 munificus, beneficus, the Greek reads 〈 in non-Latin alphabet 〉 , and the Targum 〈 in non-Latin alphabet 〉 (the Greek 〈 in non-Latin alphabet 〉 got in amongst them) a Prince, and so it signifies there. For this S. Matthew, in his account of the same speech of Christ's, uses 〈 in non-Latin alphabet 〉 the great ones, and 〈 in non-Latin alphabet 〉 are called being ordinarily set to signify no more then 〈 in non-Latin alphabet 〉 are, the words here 〈 in non-Latin alphabet 〉 , they that have authority over them 〈 in non-Latin alphabet 〉 are called benefactors, is directly to the same sense, parallel with 〈 in non-Latin alphabet 〉 the great ones have authority over them, so as in the sense, 〈 in non-Latin alphabet 〉 benefactors shall be the subject of the proposition, and 〈 in non-Latin alphabet 〉 they that exercise authority, the Praedicate, thus, Their Princes called benefactors exercise authority over them.

[ d] V. 26. Younger ] As they that were Rulers among the Jews, or Judges in their Sanhedrin, were called Elders, so others, their officers especially that attended them, are commonly styled by way of distinction from them 〈 in non-Latin alphabet 〉 the younger. And proportionably in the Church, as 〈 in non-Latin alphabet 〉 are they that preside and govern in it, called here 〈 in non-Latin alphabet 〉 greater, superior to others, so they that are under them, are here called 〈 in non-Latin alphabet 〉 (see Acts 5. 6. and so 1 Tim. 5. 1. Tit. 2. 6.) and in other places 〈 in non-Latin alphabet 〉 , 1 Cor. 14. 23, 24. and Acts. 4. 13. and 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 1 Cor. 14. 16. they that are in the place and condition of ordinary men or idiotes.

[ e] V. 41. Withdrawn ] The use of the word 〈 in non-Latin alphabet 〉 is observable among the Hellenists, signifying no more then to depart. So 2 Mac. 12. 10. 〈 in non-Latin alphabet 〉 , when they were departed thence nine stadia. So Act. 21. 1. 〈 in non-Latin alphabet 〉 , we were gone or departed from them. And so if that be the word in this place, it must certainly signify no more, but will be thus best rendered, he departed from them. But then the Kings MS. reading 〈 in non-Latin alphabet 〉 , that is not capable of any other rendering.

[ f] V. 44. Drops of blood ] That Christ sweet drops of blood is not affirmed in this place, but only that he sweet drops of sweat of a strange thickness or viscousnesse, and consequently as big as the drops wherein blood is wont to fall upon the ground. So saith Justin Martyr, Theophylact, and Euthymius; and 'tis Aristotle's observation of the 〈 in non-Latin alphabet 〉 , men in an agony, 〈 in non-Latin alphabet 〉 , that they sweat extremely. But that the sweat should so far exceed the proportion of sweat, as the drops wherein blood uses to fall are above the drops wherein sweat is wont, this was the strange thing, and the expression of the heaviness of this agony, which is here mentioned. See Photios Epist. 138. Of the like use of 〈 in non-Latin alphabet 〉 , as or like as, see Note on Mat. 3. 1.

[ g] V. 52. Captains of the Temple ] 〈 in non-Latin alphabet 〉 , captains of the Temple here mentioned (and 〈 in non-Latin alphabet 〉 captains v. 4.) and in two other places of this Author, Act. 4. 1. and Acts 5. 24. in the singular number, 〈 in non-Latin alphabet 〉 , signify no more then the captains of a band, or captains of more bands of Roman soldiers, set at the proches of the Temple to guard and keep peace, that there might be no sedition raised in the city at the assembling of the Jews, at the Temple. Thus saith Josephus 〈 in non-Latin alphabet 〉 . l. 5. c. 15. was there a guard placed in the tower called Antonia, which was thence fetched out at feast days, to be a guard or 〈 in non-Latin alphabet 〉 to the Temple, (and therefore Chrysostom renders it clearly the captain of the soldiers of the Temple ) for so saith the same Josephus 〈 in non-Latin alphabet 〉 . l. 8. c. 4. at that time when the people came to their feasts, especially at the Passover, there being danger of tumults, Cumanus set 〈 in non-Latin alphabet 〉 , a band of soldiers, with their arms, to stand 〈 in non-Latin alphabet 〉 in the porches of the Temple. These soldiers are mentioned Mat. 26. 47. for those that are there called a great multitude with swords and staves, are the 〈 in non-Latin alphabet 〉 foretold by Christ, v. 45. the sinners, that is, Gentiles and Joh. 18. 3. 〈 in non-Latin alphabet 〉 a band of soldiers, and here 〈 in non-Latin alphabet 〉 , that is, the Commanders with their 〈 in non-Latin alphabet 〉 bands of soldiers with them; and accordingly 〈 in non-Latin alphabet 〉 the Colonel of this band Acts 21. 31. is sure the 〈 in non-Latin alphabet 〉 commander, or captain here, and that tower of Antonia the 〈 in non-Latin alphabet 〉 , or Castle v. 34. whither he commanded Paul to be brought to safe Custody. Such also (saith Nicephorus l. 1. c. 32. and before him Chrysostom and Theophylact ) was the 〈 in non-Latin alphabet 〉 the watch or guard, Mat. 2. 65. which being set by the Romans to keep all quiet, was offered by Pilate to the Jews to watch the grave of Jesus, that none might steal him away, and make that matter of a new stir among them. For that these were not Jews, appears sufficiently by their watching on the Sabbath day, which especially at the time of the Passover the Jews durst not to have done. This guard of the Romans, and care of theirs to prevent seditions among the Jews, seems to have taken its rise from the former care and practice of the Jews, in defending themselves from the Idumeans 1 Mac. 4. 60, 61. for there Judas Maccabaeus having built high walls and strong towers about mount Zion, lest the Gentiles should tread it down, as they had done before, they set there a garrison to keep it, and fortified Bethsura to preserve it. And the Commander of the Garrison was most probably he, whom Josephus calls by this style of 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 then, the captain of the Sanctuary or Temple. But now the case being altered, and the Roman Conquerors taking the same care, and keeping the like guards against the uproars and tumults of the Jews, as the Jews did formerly against the Idumeans, 'tis to be supposed, that the 〈 in non-Latin alphabet 〉 at this time was a Roman not Jewish Commander, though yet in Josephus speaking of those times, we have Ananus and Eleazar called 〈 in non-Latin alphabet 〉 , who were Priests l. 20. c. 8. See Sigonius l. 7. de Rep. Heb. c. 23. where he takes notice of these Roman Commanders among the Jews under the title of 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , and also of their Lictors, 〈 in non-Latin alphabet 〉 officers, Acts 5. 26. 〈 in non-Latin alphabet 〉 Serjeants, Acts 16. 35. to apprehend disturbers, and 〈 in non-Latin alphabet 〉 Acts 16. 22. to beat them with rods, and then of bands of soldiers to quell commotions, as you may see acts 16. 20. where bringing S. Paul and Silas to the 〈 in non-Latin alphabet 〉 , such like captains of bands at Philippi, their complaint is, that 〈 in non-Latin alphabet 〉 , these men raise sedition in our city being Jews, supposing that those officers were there set among them in other cities, as well as at Jerusalem, to quell such commotions, which were feared especially from the Jews.

[ h] V. 64. Blind-folded ] This usage of Christ here refers to that sport so ordinary among children, called 〈 in non-Latin alphabet 〉 , in which it is the manner first to blindfold, which is v. 64. 〈 in non-Latin alphabet 〉 , then to strike him, 〈 in non-Latin alphabet 〉 , v. 63. and 〈 in non-Latin alphabet 〉 v. 64. then to ask him who stroke him, which is 〈 in non-Latin alphabet 〉 v. 64. and not to let him go, till he named the man aright, who had stroke him. And so was here used as a contumely or reproach toward him.

CHAP. XXIII.

1. AND [the whole multitude of them] arose and led him to Pilate.

[Paraphrase] 1. the whole company of the Sanhedrim by the vote of the major part, not of all, v. 51.

2. And they began to accuse him, saying, [We found this fellow perverting the nation, and forbidding to give tribute to Caesar, saying that he himself is Christ a▪ King.]

[Paraphrase] 2. We found him drawing away the nation from the religion of their ancestors, and also forbidding to pay Caesar the Roman Emperor his dues (see note on Mar. 12. a. and Mat. 22. b) taking upon him to be our long expected Messias, and so consequently our King.

3. And Pilate asked him, saying, Art thou the King of the Jews? And he answered him and said, [Thou sayest it. ]

[Paraphrase] 3. I am so.

4. Then said Pilate to the chief Priests and to the people, I find no fault in this man.

5. And they were the more fierce, saying, He [stirreth up the people teaching] throughout all Jury beginning from Galilee to this place.

[Paraphrase] 5. teacheth seditious doctrine, and hath done so.

6. When Pilate heard [of Galilee,] he asked whether the man were a Galilean.

[Paraphrase] 6. mention of Galilee,

7. And as soon as he knew that he belonged to Herod's jurisdiction, he sent him to Herod, who himself also was at Jerusalem at that time.]

[Paraphrase] 7. And discerning that his dwelling and abode was in Galilee which belonged to Herod's government, and supposing Herod by his knowledge in the Jewish religion, to be fitter for the cognizance of this case, he remitted the hearing of it to Herod, who was personally at Jerusalem at that time (see note on Lu. 1. l.) on occasion of the feast.

8. And when Herod saw Jesus, he was exceeding glad: for he was desirous to see him of a long season, because he had heard many things of him; and he hoped to have seen some miracle done by him.

9. Then he questioned with him in many words; but he answered him nothing.

10. And [the chief Priests and Scribes] stood and vehemently accused him.

[Paraphrase] 10. those of the Sanhedrim.

11. And Herod with his [note a] men of war set him at naught, and mocked him, and arrayed him in a gorgeous robe, and sent him again to Pilate.

12. And the same day Pilate and Herod were made friends together, for before they were at enmity between themselves.

13. And Pilate, when he had [called together the chief Priests, and rulers, and the People,]

[Paraphrase] 13. assembled together not only the Sanhedrim, but the people also,

14. Said unto them, Ye have brought this man unto me, as one that perverteth the people: and behold, I having examined him before you, have [found no fault in this man touching those things whereof ye accuse him.]

[Paraphrase] 14. not found him guilty in any capital manner of anything laid to his charge by you.

15. No nor yet Herod: for I sent you to him, and lo, nothing worthy of death is done unto him.]

[Paraphrase] 15. Nor is this my opinion only, but I sent him, and referred the hearing of the business to Herod v. 7. who being more acquainted with your religion then I am, may be deemed a more competent judge, and after he hath had cognizance of him, he hath no way expressed his opinion that his crimes are capital.

16. I will therefore [note b] chastise him, and release him. ]

[Paraphrase] 16. His punishment therefore shall be only that of scourging with whips, and so he shall be released.

17. For of necessity he must] release one unto them at the feast.

[Paraphrase] 17. For the custom had laid a necessity on him (see Mat. 27. d.) to

18. And they cried out all at once, saying, Away with this man, and release unto us Barabbas.

19. (Who for a certain sedition made in the city, and for murder, was cast in prison.)

20. Pilate therefore willing to release Jesus, spake again unto them.]

[Paraphrase] 20. Pilate again made another assay to soften the people, being, on opinion of Christ's innocence (and having received a message from his wife, Mat. 27. 19.) desirous to save his life, and only to inflict some inferior punishment on him, v. 16.

21. But they cried, saying, Crucify him, crucify him.]

[Paraphrase] 21. But they were peremptory for the putting him to death.

22. And he said unto them the third time, Why, what evil hath he done? I have found no cause of death in him: I will therefore chastise him, and let him go.

23. And they were instant with loud voices, requiring that he might be crucified: and the voices of them, and of the chief priests [prevailed.]

[Paraphrase] 23. carried it (see Mat. 27. d.) wrought upon him to do contrary to his own judgment, and inclination.

24. And Pilate gave sentence that it should be as they required.]

[Paraphrase] 24. and so he passed sentence of death upon him.

25. And he released unto them him, that for sedition and murder was cast into prison, whom they had desired; but he delivered Jesus to their will.

26. And as they led him away they laid hold upon one Simon a Cyrenian, coming out of the country, and on him they laid the cross, that he might bear it after Jesus.]

[Paraphrase] 26. And having put on him a Scarlet robe, a crown of thorns, a reed like a Scepter in his hand, and so made him a mock-king of the Jews and then taken all from him again, and used him contumeliously, Mat. 27. 29. &c. they led him out to crucify him, and as they went, they pressed one Simon to carry his cross, on which he should be crucified, after him. See Mat. 27. note e.

27. And there followed him a great company of people, and of women, which also bewailed and lamented him.

28. But Jesus turning unto them said, Daughters of Jerusalem, weep not for me, but weep for [yourselves and for your children.]

[Paraphrase] 28. the calamities which are ready to befall this whole nation, for this sin of rejecting, and crucifying me, are likely to be far greater, and more worthy of your tears, then what now befalls me.

29. For behold the days are coming, in the which they shall say, [note c] Blessed are the barren, and the wombs that never bare, and the paps which never gave suck.

30. Then shall they begin to say to the mountains, fall on us, and to the hills, cover us.

31. For if they do these things in a green tree, what shall be done in a dry?]

[Paraphrase] 29, 30, 31. For heavy days are shortly to come upon this people, miserable straits and distresses first, and then even utter destruction, expressed as 'tis here, Jo. 2. 19. Hos. 10. 8. Apoc. 6. 16, by calling the mountains to cover them, and by that other proverbial phrase of cutting off the green tree with the dry, Ezech. 20. 47. the righteous and the wicked together, Ezech. 21. 2, 3. or the rich and the poor together, that is, making an utter desolation, v. 4. (see 1 Pet. 4. 18.) And if my portion, who am the son of God, and innocent, be in your opinion so sad and lamentable, under this Roman judge and soldiers, what will become of the professed enemies of God, who as a dry trunk of a tree are as it were fitted and marked out for the fire, and shall fall into the hands of whole armies of the Romans? Or if in the distress that shall come upon you, the rich and the noble shall be put to such straits, then what will the condition of the meaner sort be?

32. And there were also two other [note d] malefactors led with him to be put to death.

33. And when they were come to the place which is called [Calvary,] there they crucified him, and the malefactors, one on the right hand, and the other on the left.

[Paraphrase] 33. Golgotha, but in Greek Cranion, that is, a skull,

34. Then said Jesus, Father forgive them, for they know not what they do. And they [parted his raiment, and cast lots.]

[Paraphrase] 34. made a division of his upper garments into four parts, and took each of them a part, but his inner garment (see note on Mat. 5. r.) having no seam in it, they cast lots for that, who should have it entire, Joh. 19. 24.

35. And the people stood beholding; and the rulers also with them derided him, saying, He [saved others, let him save himself, if he be the Christ, the chosen of God.]

[Paraphrase] 35. undertook to be the Messias. And surely if he were the Messias to deliver the nation, he would first deliver himself.

36. And the soldiers also [mocked him,] coming to him, and offering him vinegar,

[Paraphrase] 36. used him contumeliously,

37. And saying, If thou be the King of the Jews, save thyself.

38. And a superscription also was written over him in letters of Greek, and Latin, and Hebrew. THIS IS THE KING OF THE JEWES.]

[Paraphrase] 38. And there was put up over his head a title containing the cause of this condemnation, see note on Mar. 15. b. which was written in Greek and Latin and Hebrew▪ (the three most ordinary languages, one or other of which there were very few but understood) thus, Jesus the Nazarene, the King of the Jews.

39. And one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and us.

40. But the other answering rebuked him, saying, [Doest thou not fear God, seeing thou art in the same condemnation?]

[Paraphrase] 40. Though these other impious persons use him thus, yet we that are thus punished with him ought, if he were guilty, to have compassion for him, and not reproach him.

41. And we indeed justly, for we receive the due reward of our deeds, but this man hath done nothing amiss.]

[Paraphrase] 41. And besides this we are indeed guilty, but he a most innocent person, which came to do good to this people, and is used thus ill by them.

42. And he said unto Jesus, Lord, remember me, when thou comest into thy kingdom.

43. And Jesus said unto him, Verily I say unto thee, [To day shalt thou be with me in paradise.]

[Paraphrase] 43. Immediately after thy death, 〈◊〉 shalt go to a place of bliss, and there abide with me, a member of that my kingdom which thou askest for.

44. And it was about the sixth hour, and there was a darkness over all the earth until the ninth hour.]

[Paraphrase] 44. And it was nigh twelve of clock, see Mar. 15. 25. and there was an eclipse of the sun, and a palpable darkness on all the land of Judea until three afternoon.

45. And the Sun was darkened, and the [note e] veil of the Temple was rent in the midst.

[Paraphrase] 45. Mat. 27. 51.

46. And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost.

47. Now when the Centurion saw what was done, he] glorified God, saying, Certainly this was a righteous man.]

[Paraphrase] 47. confessed it, an evidence of God's interposing his power, and thence concluded that he was an innocent person.

48. And all the people that came together to that sight, beholding the things which were done, smote their breasts and returned.]

[Paraphrase] 48. And all the multitudes there present; had remorse at what was done.

49. And all his acquaintance, and the women that followed him from Galilee, stood afar off, beholding these things.

50. And behold there was a man named Joseph, [a Counselor, and he was a good man and a just.]

[Paraphrase] 50. One of the Sanhedrim, or else a counselor in the Province (see Mar. 15. d.) both an upright and a merciful man, who looked for the coming of the Messias, v. 51. and accordingly embraced Christ, and was a disciple of his, Mat. 27. 57. but not avowedly, but secretly, for fear of danger from the Jews, Joh. 19. 38.

51. (The same had not consented to the counsel and deed of them) he was of Arimathaea a city of the Jews, (who also himself waited for the kingdom of God.)

52. This man] went unto Pilate, and begged the body of Jesus.

[Paraphrase] 52. He upon this occasion took confidence, Mat. 15. 43. although he had been beforefearfull, and

53. And he took it down and wrapped it in linen, and laid it in a sepulcher that was hewn in stone, wherein never man before was laid.

54. And that day was the preparation, and the Sabbath drew on.]

[Paraphrase] 54. The day whereon all this was done was the eve both of the feast of unleavened bread, and of the Sabbath also, and now the Sabbath day (beginning at evening, at sun set, when the stars and moon begin to shine) was ready at hand, or the stars began to shine, and so the Sabbath to begin.

55. And the women also, which came with him from Galilee, followed after, and beheld the sepulcher, and how his body was laid.

56. And they returned, and prepared spices and ointments, and rested on the Sabbath day, according to the [commandment.]

[Paraphrase] 56. Mosaical law of doing no work on the Sabbath.

Annotations on Chap. XXIII.

[ a] V. 11. Men of war ] The Hebrew 〈 in non-Latin alphabet 〉 signifies three things 1. Militare, to war, 2. concurrere and congregari, to assemble, 3. ministrare, to minister. The first notion is very frequent, the second, Exod. 38. 8. (where yet the Septuagint read 〈 in non-Latin alphabet 〉 , for 〈 in non-Latin alphabet 〉 it seems reading 〈 in non-Latin alphabet 〉 jejunavit ) and 1 Sam. 2. 21. and the third is ordinary also (and from thence Timothy called 〈 in non-Latin alphabet 〉 a good soldier, that is, minister of Jesus Christ ) Hence it is that among those Greek writers, which follow the Hebrew idiom, the word 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , is used for everyone of these three; For the first ordinarily and primarily; For the second, when we meet with 〈 in non-Latin alphabet 〉 , which we render exercitus, and host of heaven, but signifies universus coeli comitatus, the whole company of heaven, whether the many stars or many Angels there; And in the third sense we have here 〈 in non-Latin alphabet 〉 for officers, and servants or attendants, and so the Syriac translation renders it, and gives us authority to do the like, though otherwise it might be rendered more vulgarly, either his company, or his soldiers about him.

[ b] V. 16. Chastise ] 〈 in non-Latin alphabet 〉 signifies ordinarily to scourge, or chastise, as 〈 in non-Latin alphabet 〉 children or servants are wont to be used, when they have offended; so Heb. 12. 6. 〈 in non-Latin alphabet 〉 chastening is expounded by 〈 in non-Latin alphabet 〉 scourging. And instead of it here, the other Evangelists Mat. 27. 26. Mar. 15. 15. have 〈 in non-Latin alphabet 〉 , from from the Latin flagellum, a whip, and S. John c. 19. 1. 〈 in non-Latin alphabet 〉 scourging. Now to what the infliction of this sort of punishment on Christ belonged, is matter of question, that which is ordinarily said is, that Flagellation was among the Romans a solemn preparative to Crucifixion; So Livy of the servants, l. 34. Multi occisi, multi capti, alii verberati crucibus affixi, they were scourged and crucified. And in Valerius Max. l. 1. c. 7. Servum verberibus multatum sub furca ad supplicium egit, having scourged his servant under the cross he had him to punishment, that is, crucified him. So Antigonus the King of the Jews was first whipped, then beheaded with an axe, saith Dio l. 49. and so 'tis said of Alexander in Qu. Curtius l. 8. verberibus affectos sub ipsis radicibus petrae crucibus jussit affigi, he appointed them to be scourged and crucified; and Josephus of the Jews 〈 in non-Latin alphabet 〉 . l. 5. c. 32. 〈 in non-Latin alphabet 〉 , they were scourged, and reproachfully handled, and then crucified; and Philo speaking of the Jews of Alexandria crucified by Flaccus, adds, 〈 in non-Latin alphabet 〉 , that this was done after they had been reproachfully handled, that is, scourged, in the theater; and so this was part of the horrendum carmen, the solemn form of sentence, verbera intra aut extra pomoerium, Arbori infelici suspendito, scourge him, and then hang him on the tree. But this is not the notion that here we must have of the scourging of Christ. For then it must be part of his sentence of death, which by Job. 19. it appears it was not, for there 'tis-said that Pilate took him and scourged him, v. 1. whereas he was not as yet condemned to death; nav v. 6. Pilate refuses to condemn him to death, professing that he finds not any capital crime brought against him; then examines him farther, v. 9. then seeks to release him, v. 12. and coming again to the judgment seat, v. 13. at length he delivered him to be crucified, v. 16. This is so evident by that Evangelist, that the learned H. Grotius applies this scourging to that other ordinary use of it for examination, such as Act. 22. 24. is 〈 in non-Latin alphabet 〉 being examined with stripes, and in Cicero, virgam in tormento esse magis quàm supplicio, that the rod is for a torture rather then a punishment. But there is no ground for this conjecture from any circumstance in any of the Gospels, nor reason to adhere to it, without some testimony, upon a bare possibility of it, especially when the mention of it in this fourth Gospel suggests another notion of it, which will reconcile all the difficulty, and itself be subject to none, viz. that Pilate willing to deliver Jesus from capital sentence, appointed this of scourging to be inflicted on him. For that Pilate did not believe Christ guilty of any capital crime it is evident, and consequently not fit to be crucified; so likewise that besides his own conscience, his wifes dream did make him very unwilling to pronounce that sentence of death on him, but very industrious to find some pretence of releasing him, and that finally 'twas only the importunity of the Jews, to which he sacrificed him; And here it is plain that he proposes to the Jews the scourging of him, as a lighter punishment proportionable to his crimes, and then that he may release him. So we find in the Epit. of Livy Dec. 5. l. 6. of Matienus a servant, sub furca diu virgis caesus erat, & sestertio voeniit, he was scourged, and then sold: and so 'twas ordinary to bind to a pillar, or post, and scourge men, 〈 in non-Latin alphabet 〉 in Artemidorus 〈 in non-Latin alphabet 〉 . being bound to a pillar he received many stripes. From hence therefore 'tis evident, that the notion of his scourging was that of a lighter punishment, to release him from a greater, (and that, as John sets it, inflicted on him before the sentence of death was pronounced against him) though when that was done, he was fain to gratify them by delivering him up to their fury to be crucified also. And so the place both in Matthew and Mark may well be rendered Mat. 27. 26. 〈 in non-Latin alphabet 〉 , having scourged Jesus, that is, formerly having done so, he proceeded farther, and delivered him to be crucified; and so in Mark c. 15. 15. 〈 in non-Latin alphabet 〉 , He delivered Jesus having scourged him, (having done so before he thus delivered him) to be crucified. And this sort of scourging was a punishment usual among the Jews for offenses not capital; see Note on 2 Cor. 11. b. A fourth sort of scourging there was for capital crimes, whipping to death, with the head fastened to the furca, which Suetonius in Nerone calls supplicium more majorum, the old Roman punishment. But this cannot belong to this place.

[ c] V. 29. Blessed are the barren ] This expression of the days approaching, that they shall say 〈 in non-Latin alphabet 〉 , blessed are the barren, &c. had certainly its completion in what befell Jerusalem in the time of the siege. But more particularly it may refer to one passage: After that Titus had encompass'd the city with a wall so that none could come out to forage, they were forced to feed on dung, saith Josephus, on shoes and girdles, &c. and for want of such provision as this, one Marie, a noble and rich woman, daughter of Eleazar, bereaved of all by the Seditious, killed her sucking child, and dressed'd it, and eat part of it, and the Soldiers breaking in upon her, and finding a part left, went away in detestation, and presently the news of it went over the whole city, and everyone saith * Josephus, looked upon it with horror, and with the same compassion, as if they had done it themselves. Then was this speech fit for them to take up, on hearing this horrible news, Blessed are the barren, and the womb that never bare, and the paps that never gave suck, in comparison to those that are forced to feed on the fruits of their wombs, and devour their own sucking infants. And then that which follows, If they do these things on a green tree, what shall be done on a dry? may perhaps be best interpreted in relation to this particular fact also, of that noble and rich woman, Marie. If such horrible things befall the wealthiest among you, what a dismal state shall all others be involved in? This may possibly be the meaning of the phrase. But if not, then in that other notion of the righteous and the wicked, it may have had its completion also.

[ d] V. 32. Malefactors ] These Malefactors crucified with Jesus were thieves and murderers, and authors of an uproar in the city, which is an evidence among others formerly mentioned, (see Note on Mat. 27. d. and on Mar. 15. a.) of Christ's death being after the Roman not Jewish manner. For the Jewish custom was never to put to death two malefactors on the same day, unless it were for the same crime; so saith Maimonides Sanhed. c. 14. They never condemn more then one in a day; but one today, another tomorrow, unless they they be both guilty of the same transgression, and deserve one death. And that Christ was not pretended to be put to death for that crime of the other two, is clear by his Inscription, which saith it was for pretending to be King.

[ e] V. 45. Veile of the Temple] That which is here said of the veil of the Temple, that 〈 in non-Latin alphabet 〉 , must be so rendered, that 〈 in non-Latin alphabet 〉 may be taken Adverbially for in the middle, so as to be answerable to 〈 in non-Latin alphabet 〉 into two parts in Matthew and Mark. Now what veil of the Temple this was is the only thing that will need to be here determined; for of this it is certain that there were two veils or high walls (intimated by the mention of the second veil, v. 3.) the one that covered or enclosed the Sanctuary from the eyes and approach of the people, who were permitted to go no farther then the court of the Jews, and only the Priests admitted into the Sanctuary; For thus the manner was, the 〈 in non-Latin alphabet 〉 , or altar of incense was within the Sanctuary, and thither the Priests went daily and offered incense, the people mean while staying without, and praying everyone privately by himself, (the thing noted by the silence in heaven for half an hour, Rev. 8. 1.) And those prayers of the people for supply of their several wants were thus offered up by the Priest with that incense of his that went up to Heaven (see c. 1. 10. d.) But the people themselves staid without, and might not enter or look in there, that Veile, or wall, or screen made a full separation of one from the other. And as the Sanctuary was enclosed or separated from the court, so was the Holy of Holies enclosed from the Sanctuary, and thither none entered but the High priest once a year, and so there was a second Veile. That this is here meant, is no way specified, or deducible from any circumstances of the story in any of the Gospels, yet may be thought most probable from one intimation of the author of the Hebrews, c. 10. 20. where our way to heaven is said to be consecrated by Christ by the veil, that is, his flesh. There as the veil is made a type of Christ's flesh, and being so, the rending of the veil will be a fit solemnity of the piercing and crucifying Christ's flesh; so that veil is clearly the second veil, entering into the 〈 in non-Latin alphabet 〉 the holies, v. 19. that is, the Holy of Holies, as appears by c. 9. 8, and 12. And if that were here meant, then the significancy is not only the approaching destruction of all the Jewish rites, but also that that unapproachable place, a type of heaven, was now laid open to all true Christians, and that in the mean time there is liberty to approach unto God in prayer allowed to them; and again that Christ not now once a year, as the High priest, but once forever, there to continue, entered into the Holy of holies, that is, beyond the Sanctuary, the common place of all the Priests (and so the type of Heaven, where all the Angels and Saints are) even into the inmost adytum at the right hand of God, far above all Angels, &c. a place of preeminence peculiar to him.

CHAP. XXIV.

1. NOW upon the first day of the week, very early in the morning, [they] came unto the sepulcher, bringing the spices, which they had prepared, and certain others with them.

[Paraphrase] 1. Mary Magdalene &c. Mat. 27. 1. and here v. 10.

2. And they found the stone rolled away from the sepulcher.

3. And they entered in, and found not the body of the Lord Jesus.

4. And it came to pass, as they were much perplexed thereabout, behold two men stood by them in shining garments.

5. And as they were afraid, [and bowed down their faces to the earth, they said unto them, Why seek ye the living among the dead?]

[Paraphrase] 5. and did obeisance to them, they asked them, saying, Do you search in a tomb or grave for one that is risen from the dead?

6. He is not here, but is risen; Remember how he spake unto you when he was yet in Galilee,

[Paraphrase] 6. Mat. 17. 23.

7. Saying, The son of man must be [delivered into the hands of sinful men,] and be crucified, and the third day rise again.

[Paraphrase] 7. put to death by the heathens, Romans

8. And they remembered his words.

9. And returned from the sepulcher, and told all these things unto the eleven and to all [the rest.]

[Paraphrase] 9. the other disciples of Christ, which were not ofthat number.

10. It was Mary Magdalene, and Joanna, and Mary the mother of James, and other women that were with them, which told these things unto the Apostles.

11. And their words seemed to them as idle tales, and they believed them not.

12. Then arose Peter, and ran unto the sepulcher, and stooping down, he beheld the linen clothes laid by themselves, [and departed, wondering in himself at that which was come to pass.]

[Paraphrase] 12. and returned to the place from whence he came, and where he abode, being much amazed to see the body gone our of the grave. See note on Joh. 20. a

13. And behold, two of them went that same day to a village called Emmaus which was from Jerusalem about threescore furlongs.

[Paraphrase] 13. Mar 16. 12.

14. And they talked together of all these things which had happened.

15. And it came to pass that while they communed together, and reasoned, Jesus himself [drew near and went with them.]

[Paraphrase] 15. joined himself to their company.

16. But their eyes were held, that they should not know him.]

[Paraphrase] 16. And at first, through God's will so disposing it, they discerned not that it was Jesus.

17. And he said unto them, What manner of communications are these that ye have one to another, as ye walk, and are sad?

18. And the one of them, whose name was [note a] Cleophas, answering said unto him, Art thou only a stranger in Jerusalem, and hast not known the things, [that are come to pass there in these days?]

[Paraphrase] 18. that are notoriously come to pass there, and talked of by all at this time?

19. And he said unto them, What things? And they said unto him, Concerning Jesus of Nazareth, which was a Prophet, mighty [in deed and word before God] and all the people.

[Paraphrase] 19. in miracles and in doctrine approved by God.

20. And how the chief priests and our rulers delivered him [to be condemned to death, and] have crucified him.

[Paraphrase] 20. to the Roman procurator, accused him and required him to be put to death, and accordingly at last they

21. But we trusted that it had been he which should have redeemed Israel. And beside all this, today is the third day since these things were done.]

[Paraphrase] 21. But we were full of hope that he had been the Messias so long expected by us. And this being the third day since his crucifixion,

22. Yea and certain women also of our company made us astonished, which were early at the sepulcher,]

[Paraphrase] 22. Some women that were followers of him together with us, and that were this morning at the monument wherein he was laid, came and told us wonderful things,

23. And when they found not his body, they came, saying that they had also seen a vision of Angels, which said that he was alive.]

[Paraphrase] 23. How that they found not his body there, but met with Angels which told them that he was risen from the dead.

24. And certain of them which were with us] went to the sepulcher, and found it even so as the women had said, but him they saw not.

[Paraphrase] 24. And some of the twelve disciples, Peter and John,

25. Then he said unto them, O fools, and slow of heart, to believe all that the prophets have spoken.

26. Ought not Christ to have suffered these things, and to enter into his glory?]

[Paraphrase] 26. Is it not by those prophets foretold to be decreed by God, that the Messias should be-despised by men and slaughtered by them, Isa. 53. 8. before he should enter on his kingdom?

27. And beginning at Moses, and all the prophets, he expounded unto them in all the scriptures the things concerning himself.

28. And they drew nigh unto the village whither they went: and he made as though he would have gone farther.

29. But they constrained him, saying, Abide with us, for it is towards evening, and the day is far spent, and he went in to tarry with them.

30. And it came to pass, as he sat at meat with them, he [took bread, and blessed it, and brake, and gave to them.]

[Paraphrase] 30. after the manner of the master of the family blessed the meat, and carved, and distributed it to them.

31. And their eyes were opened, and they knew him, and he vanished out of their sights.]

[Paraphrase] 31. Which occasioned (see v. 35.) their first suspicion that it was Christ, And presently they discerned that it was very he, And he immediately disappeared, in what manner or by what means it is not known.

32. And they said one to another, [Did not our heart burn within us while] he talked with us by the way, and while he opened to us the scriptures?

[Paraphrase] 32. Was there not an unusuallwarmth of affections and passion upon us all the time that

33. And they rose up the same hour, and returned to Jerusalem, and found the eleven gathered together, and them that [were with them,]

[Paraphrase] 33. used to associate with them,

34. Saying,] The Lord is risen indeed, and hath appeared to Simon.

[Paraphrase] 34. And as soon as they came, told them, saying, See 1 Cor. 15. 5.

35. And they told what things were done in the way, and how [he was known of them in breaking bread.]

[Paraphrase] 35. by his blessing and carving the meat ver. 30. they came to discern him to be Christ, not knowing it a long time.

36. And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you.

37. But they were terrified and affrighted, and supposed that they had seen a spirit.]

[Paraphrase] 37. And they were in a terrible fright thinking it had been a vision of some spirit, without any real body joined unto it.

38. And he said unto them, Why are ye troubled, and why do [thoughts arise in your hearts?]

[Paraphrase] 38. ye doubt or suspect me to be a spirit without a body?

39. Behold my hands and my feet, that [it is I myself:] handle me and see, for a spirit hath not flesh and bones, as ye see me have.

[Paraphrase] 39. it is very I, body and soul together:

40. And when he had thus spoken, he [shown them his hands and his feet.]

[Paraphrase] 40. gave them leave to see and feel the prints of the nails in his hands and feet.

41. And while they yet believed not for joy, and wondered, He said unto them, Have ye here any meat?]

[Paraphrase] 41. And the greater and more transporting their joy was, the less confident were they of the truth of it, and therefore to confirm them in the certain belief of it, he called for some meat.

42. And they gave him a piece of a broiled fish, and of an honey comb.

43. And he took it, and did eat before them.

44. And he said unto them, [These are the words which I said unto you, while I was yet with you, that all things must be fulfilled which were written in the law of Moses, and in the prophets, and in the Psalms concerning me.]

[Paraphrase] 44. What you now see I did foretell when I was among you, before my crucifixion, & is agreeable to all the several images and predictions of me in all the books of God, which were of necessity to be fulfilled.

45. Then opened he their understanding, that they might understand the scriptures.]

[Paraphrase] 45. Then by the special operation of his spirit, he gave them the understanding of the Scriptures, in those things especially which concerned the Messias.

46. And said unto them, Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day.

47. And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem.

48. And ye are witnesses of these things.]

[Paraphrase] 46, 47, 48. The sum of which he declared to be this, that the Messias was thus to be put to death, and rise again, and that his Apostles, the witnesses thereof, should after his resurrection preach repentance, and upon that, remission of sins, to Jerusalem, and through all Judea, first, and then to all the nations of the world.

49. And behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high.]

[Paraphrase] 49. To which end he promised immediately to send them the holy Spirit (promised by God the Father) to descend from heaven upon everyone of them, and so to install them to succeed him in his office, till which time he commanded them all to stay, and not to stiree out of Jerusalem.

50. And he led them out as far as to Bethany: and he lift up his hands, and blessed them.

51. And it came to pass, while he blessed them, he was parted from them, and carried up into heaven.

[Paraphrase] 51. Act. 1. 9.

52. And they worshipped him, and returned to Jerusalem with great joy.

53. And they were [continually in the Temple,] praising and blessing God. Amen.

[Paraphrase] 53. constantly at the times of devotion (see note on Act. 1. d.) in some of the chambers of the Temple,

Annotations on Chap. XXIV.

[ a] V. 18. Cleophas ] This Cleophas, saith Hegesippus, was the brother of Joseph Marys husband, and so the reputed uncle of Christ, whose son Simeon, saith Eusebius there, was, by the joint consent of all the Apostles then living, made Bishop of Jerusalem, after James, as being nearest of kin to our Savior.

CHAP. I.

1. I N the beginning was the word, and the word was with God, and the word was God.

2. The same was in the beginning with God.]

3 All things were made by him, and without him was not anything made that was made.

[Paraphrase] 1, 2. In the beginning of the world before all time, before anything was created, the son of God had a subsistence, and that subsistence with his Father, of whom he was begotten from all eternity, and was himself eternal God, and being by his Father in his eternal purpose designed to be the Messias, who was among the Jews known by the title of the Word of God, (see note on Luk. 1. b.) he is here fitly expressed by that title, The word.

[Paraphrase] 3. This eternal word of God I mean by which all things were at first created.

4. In him was life, and the life was the light of men.]

[Paraphrase] 4. He brought with him that doctrine which is worthily called life, c. 6. 63. and 12. 50. because it leads to holy life here, such as God will be sure to accept of through Christ, and to reward eternally (whereas the law was the bringing in of death) see c. 10. 10. and this vivificall doctrine was the means designed by God to lead and enlighten all mankind, especially the Jews, to tell them their duty, and therefore is called the light of life, c. 8. 12.

5. And the light shineth in darkness, and the darkness comprehended it not.]

[Paraphrase] 5. Though through the darkness of men's hearts, the greatest part of the Jews themselves had no fruit or benefit by it.

6. There was a man sent from God,] whose name was John.

[Paraphrase] 6. There came a man with commission from God to preach repentance to the lews,

7. The same came for a witness to bear witness of the light, that all men through him might believe.]

[Paraphrase] 7. He was by God sent on purpose to testify that Christ was the Messias, the true teacher sent from heaven, that so by that testimony of his all men might believe on him.

8. He was not that light, but was sent to] bear witness of that light.

[Paraphrase] 8. This John was not the Messias, but the whole end of his mission into the world was to

9. That was the true light which lighteth every man [note a] that cometh into the world.]

[Paraphrase] 9. That word which now I speak of, that is, Christ is that true light, eminently that, which light is defined to be able to refresh and warm the coldest, and to enlighten the darkest heart, And he, as the sun after a long darkness of night, is now risen in our hemisphere (see v. 10. and c 9. 5. and 12. 46.) and being manifested to the world, shineth forth to every man therein.

10. He was in the world, and the world was made by him, and the world knew him not.]

[Paraphrase] 10. This word was from the beginning in the world, in so eminent a manner, that indeed the world was made by him, but the generality of men did not take notice of him.

11. He came unto his own, and his own received him not.]

[Paraphrase] 11. And therefore there being one peculiar nation, the Jews, which were more fully then all the world besides instructed in this truth, he at last came to this people, was pleased to be born and live and do miracles among them, and these that were his own people did not entertain him as sent from God, but rejected and put him to death.

12. But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name,]

[Paraphrase] 12. But all, that received, that is, believed on him, were by him advanced to be the adopted sons of God.

13. Which were [note b] born not of blood, nor of the will of the flesh, nor of the will of man, but of God.]

[Paraphrase] 13. To wit, those which live according to the will of God, and neither the natural nor carnal, nor bare moral principle.

14. And the word was made flesh, and [note c] dwelt among us, (and we beheld his glory, the glory [note d] as of the only begotten of the Father) full of grace and truth.]

[Paraphrase] 14. And this eternal word was born in human flesh, assumed our nature, and in that flesh of ours, as in a tabernacle, appeared among us most gloriously, in such a manner, as was not competible to any but the one true eternal son of God. And whereas the former tabernacle, wherein God was pleased to dwell, had in it the law, that ministration only of death, 2 Cor. 3. 7. precepts of exact obedience, he now in the tabernacle of his flesh, by his incarnation and passion, &c. is all full of grace, that is, exceeding mercy: and whereas the whole business of that tabernacle was nothing but shadows, he hath brought the substance and truth with him, which was meant by all those shadows, the inward purity, shadowed by the legal precepts of circumcision, &c. and spiritual and eternal promises, instead of those carnal or temporal, see v. 17.

15. John bare witness of him; and cried, saying, This is he of whom I spake, He that cometh after me, is preferred before me, for he [note e] was before me.]

[Paraphrase] 15. John the Baptist testified and proclaimed concerning him, saying, He that follows me, whose forerunner I am, hath been, and must always be preferred infinitely before me, For although he appears after me among you in respect of his birth and entering on his office, yet he had a being long before me, And this was most truly said of the Baptist; For he was before the creation of the world, v. 2, 3. Col. 1. 17.

16. And of his fullness have we all received, and grace for grace.]

[Paraphrase] 16. And being full of all graces, excellencies, perfections, he hath communicated them to us in that degree, as is necessary for us, and in proportion to his abundant charity and goodness toward us, we Christians which are his body or fellow-members of his human nature, receive grace and mercy flowing from him to us, (see ver. 14. and note on 1 Pet. 3. e. and Act. 2. f.)

17. For the law was given by Moses, but grace and truth came by Jesus Christ.]

[Paraphrase] 17. For though the law were given by Moses from God long ago, yet the Gospel, called Grace, v. 14. (see note on Heb. 13. d.) as it is opposed to the severity and rigor of the law; and truth, as opposite to the shadows and ceremonies of the law, was to be brought in by Jesus Christ.

18. No man hath seen God at any time; The only begotten son, which is in the bosom of the Father he hath declared him. ]

[Paraphrase] 18. God is invisible, and not approachable by us, and so his will, and the knowledge of his attributes cannot be conveyed to us but by some intercessor, and of this sort none can be comparable to Christ Jesus, who is next unto the Father and most dearly beloved by him, and knows most of his mind (see note on Mat. 8. g.) and his end of coming into the world was to declare this unto us.

19. And this is the record of John, when the Jews sent Priests and Levites from Jerusalem to ask him, Who art thou?

20. And he confessed and denied not, but confessed, I am not the Christ.]

[Paraphrase] 19, 20. Now when the Jews sent messengers to John the Baptist as he was preaching and baptizing, to know who he was, this was constantly his answer, that he was not the Messias, prophesied of, and so long expected by them.

21. And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No.]

[Paraphrase] 21. No nor Elias, no nor the prophet, (some special prophet, perhaps Jeremy, which had been among them) the return of whom the Jews expected before Elias, as him before the Messias.

22. Then said they unto him, What art thou? that we may give an answer to them that sent us. What sayest thou of thyself?

23. He said, I am [the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Isaiah.]

[Paraphrase] 23. he that was prophesied of by Isaiah in those words, Isa. 40. 3. (see Mat. 3. 3.) The voice of one, &c.

24. And they which were sent were of the Pharisees.

25. And they asked him and said unto him, [Why baptizest thou then,] if thou be not that Christ, nor Elias, neither that prophet?

[Paraphrase] 25. Why then dost thou receive disciples, and proselytes, or followers, and that after the solemn manner of receiving proselytes, by way of baptism, or washing,

26. John answered them, saying, I baptize you with water: but there standeth one among you, whom ye know not,]

[Paraphrase] 26. was not long since among you, one of whom you took no notice, that is, Christ: see note d.

27. He it is, who coming after me, is preferred before me, [whose shoes latchet I am not worthy to unloose .]

[Paraphrase] 27. whose disciple I am not worthy to be: see Mat. 3. g.

28. These things were done in Bethabara beyond Jordan, where John was baptizing.

29. [note f] The next day John seeth Jesus coming unto him, and saith, Behold the lamb of God which taketh away the sin of the world.]

[Paraphrase] 29. The day after the return of the Pharisees, John seeing Jesus coming to him, said, Behold the person sent from God, as a lamb prepared for the slaughter, (in whom are sum'd up and completed all the typical Mosaical prescriptions of lambs to be sacrificed, either in their daily sacrifices, or at the passover) who shall thereby obtain pardon from God for that sin that all the world is engaged in, on condition they now reform at his coming.

30. This is he of whom I said, After me cometh a man which is preferred before me, for he was before me.]

[Paraphrase] 30. See v. 15. note c.

31. And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water.]

[Paraphrase] 31. And though I was not able to discriminate him from others, yet a little before his baptism it was revealed to me (as appears Mat. 3. 14.) and at his baptism by the descent of the Holy Ghost upon him, Mat. 3. 16. I was clearly told it, that he was the Messias which was to come into the world; And the grand design of my coming and gathering disciples was by that means to make this people take notice of, and receive Christ.

32. And John bare record, saying, I saw the Spirit descending from heaven [like a dove,] and it abode upon him.

[Paraphrase] 32. See note on Mat. 3. i.

33. And I knew him not: but he that sent me to baptize with water, the same said unto me, upon whom thou shalt see the Spirit descending and remaining upon him, the same is he which baptizeth with the holy Ghost.]

[Paraphrase] 33. Untill then I knew not which was he, only this sign was given me, that on whomsoever I saw the Spirit descend, that was the Messias, who in the receiving of his proselytes doth not only use the known ceremony of water, but moreover sends down the Spirit on them, (see note on Act. 1. a.)

34. And I saw and bare record that this is the Son of God.]

[Paraphrase] 34. By which premises it follows, that my testimony of Christ that he is the son of God, is no more then what I saw with mine eyes, and heard distinctly affirmed from heaven, these words being delivered by voice from heaven at that time of the holy Ghost's descending on him, This is my beloved son, &c. Mat. 3. 17.

35. Again the next day after, John stood and two of his disciples,]

[Paraphrase] 35. The next day again after this (see note e.) John having two of his disciples with him,

36. And looking upon Jesus as he walked, he saith, Behold the Lamb of God.]

[Paraphrase] 36. As Jesus passed along, John, by his eye fastened on him, demonstrating whom he meant, said again the same words that before, ver. 29. in the hearing of those two disciples of his, Behold, &c.

37. And the two disciples heard him speak, and they followed Jesus.]

[Paraphrase] 37. Hereupon those two disciples hearing him give that testimony of Jesus, parted from him and followed Jesus.

38. Then Jesus turned and saw them following, and saith unto them, [What seek ye?] They said unto him, Rabbi, (which is to say, being interpreted, Master) where dwellest thou?

[Paraphrase] 38. what would ye have?

39. He saith unto them, Come and see. They came and saw where he dwelt, and abode with him that day: for it was about [the tenth hour.]

[Paraphrase] 39. four in the afternoon.

40. One of the two which heard John speak, and followed him, was Andrew, Simon Peter's brother.]

[Paraphrase] 40. One of the two that heard those words of John concerning Jesus, and which thereupon followed Jesus, v. 37. was that Andrew which was brother to Simon after surnamed Peter. (And the other most probably John, the writer of this Gospel, who useth not to name himself, when the story would direct to it.)

41. He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ.]

[Paraphrase] 41. These having been and talked with Christ, v. 39. Andrew was the first that revealed this to his brother Simon, saying, We have met and talked with the Messias, or, as in Greek he is called, the Christ, that is, God's anointed sent by him with special Commission from heaven, whom we have long expected as the Redeemer of Israel.

42. And he [note g] brought him] to Jesus: And when Jesus beheld him, he said, Thou art Simon the son of Jonah: thou shalt be called Cephas, which is by interpretation, a stone.

[Paraphrase] 42. And Andrew conducted Simon • see Mat. 16. f.

43. The day following, Jesus would go forth] into Galilee, and findeth Philip, and saith unto him, Follow me.

[Paraphrase] 43. The next day after that mentioned ver. 35. (see note c.) Jesus was passing

44. Now Philip was of Bethsaida, the city of Andrew and Peter.

45. Philip findeth Nathanael, and saith unto him, We have found [him of whom Moses in the law and the prophets did write, Jesus of Nazareth, the son of Joseph.]

[Paraphrase] 45. the Messias to come, foretold by Moses and the prophets, a man like one of us, by name Jesus, the son of Joseph, that dwells at Nazareth in Galilee.

46. And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see.]

[Paraphrase] 46. Nathancel argued against this from a known observation among the Jews, that Nazareth being in Galilce, and Galilee, as they conceived, looked on by God as a mean despicable place, out of which, say they c. • . 52. never any prophet arose, it was incredible that any one born in Nazareth should be the Messias. To this deceivable arguing Philip gives no other answer then this, that if he would go to him, and see and hear him, he would soon be of another mind.

47. Jesus saw Nathanael coming to him, and saith of him, Behold an Israelite indeed, in whom is no guile.]

[Paraphrase] 47. As Nathanael made his approach to Jesus, as soon as he was within distance of hearing him, Jesus said, Lo here is a man which is truly an Israelite, a man of that simplicity and integrity that is much valued with God, of that temper described in Jacob, Gen. 25. 27.

48. Nathanael said unto him, Whence knowest thou me? Jesus answered and said unto him, Before that Philip called thee, when thou wast under the fig-tree, I saw thee.

49. Nathanael answered and saith unto him, Rabbi, thou art the son of God, thou art the [King of Israel.]

[Paraphrase] 49. promised Messias described to us as a King.

50. Jesus answered and saith unto him, Because I said unto thee, I saw thee under the fig-tree, believest thou? Thou shalt see greater things then these.

51. And he saith unto him, Verily, verily, I say unto you, [ Hereafter ye shall see heaven open, and the Angels of God ascending and descending upon the son of man.]

[Paraphrase] 51. Ere long (see note on Mat. 23. l.) ye shall see the heaven opened to receive me up thither, and the holy Angels of God visibly appearing to you and attending on me, Act. 1. 9, 10. after the manner that in the vision they once appeared unto Jacob.

CHAP. II.

1. AND the third day there was a marriage in Cana of Galilee, and the mother of Jesus was there.

2. And both Jesus was called and his disciples to the marriage.

3. And when they wanted wine, the mother of Jesus [saith unto him, They want wine.]

[Paraphrase] 3. mentioned the want of wine to Christ as an occasion and season of revealing his power, by showing a miracle to all there present in supplying them.

4. Jesus saith unto her, Woman, [note a] what have I to do with thee? mine hour is not yet come.]

[Paraphrase] 4. But Christ repressed her, saying that this matter of his office to which he was sent by God, was a thing, wherein she, though his earthly parent, was not to interpose; Farther telling her that 'twas not yet seasonable for him to show forth his power unto all, intimating his purpose that he would do it more privately then by her words she appeared to design it.

5. His mother saith unto the servants, Whatsoever he saith unto you, do it. ]

[Paraphrase] 5. Whereupon, that none but the waiters might take notice of it (who knowing the wine was all spent, could not chose but know if any supply were made) she bids them be obedient to him, and without any noise, do what he should bid them.

6. And there were set there six waterpots of stone, after the manner of the purifying of the Jews, containing two or three firkins a piece.]

[Paraphrase] 6. And there were there six vessels of stone, cisterns of a competent bigness, out of which they were wont to draw water for every man's use; These were set there to wash in, after the manner of the Jews, who constantly wash before meals. See note on Mar. 7. a.

7. Jesus saith unto them, Fill the water-pots with water. And they filled them up to the brim.

8. And he saith unto them, Draw out now, and bear unto the Governor of the feast. And they bear it.

9. When the ruler of the feast had tasted the water that was made wine, and knew not whence it was (but the servants that drew the water, knew) the Governor of the feast called the bridegroom,

10. And saith unto him, [every man at the beginning doth set forth good wine, and when men have well drunk, then that which is worse, but thou hast kept the good wine until now.]

[Paraphrase] 10. It is the manner of men at feasts, to bring their guests the stronger, richer wines at the beginning, then that which is not so rich, but thou hast reserved the richest piece till the latter end of the feast.

11. This beginning of miracles did Jesus in Cana of Galilee, and [manifested forth his glory, and his disciples believed on him.]

[Paraphrase] 11. gave evidence of the presence of his divinity (see note on c. 1. b.) and accordingly his disciples believed on him, as the son of God.

12. After this he went down to Capernaum, he and his mother, and his brethren, and his disciples, and they continued there not many days.

13. And the Jews Passover was at hand, and Jesus went up to Jerusalem,

14. And found in the Temple those [that sold oxen, and sheep, and doves, and the changers of money sitting.]

[Paraphrase] 14. that set up a trade to sell sacrifices to them that came thither from far, and that returned money by way of exchange, (see note on Mat. 21. b.)

15. And when he had made a scourge of small cords, he drove them all out of the Temple,] and the sheep and the oxen, and poured out the changers money and overthrew their tables.

[Paraphrase] 15. And using no other weapon but only a whip of little cords, which he found there; he drave them all out of the Temple, no man making any resistance, (in like manner as he after did again Mat. 21. 12.)

16. And said unto them that sold doves, Take these things hence, make not [my Fathers house, an house of Merchandise.]

[Paraphrase] 16. the Temple set apart for God's peculiar presence and service, a shop of trade to buy and sell in it.

17. And his disciples [remembered that it was written, The zeal of thine house hath eaten me up.]

[Paraphrase] 17. interpreted that act of his, as an act of zeal, by which some malefactors were punished in the very fact, without legal process and condemnation among the Jews, and to that purpose called to mind that of the I salmist, Psal. 69. 9. The zeal of thy house hath fed or gnawed upon me, and the reproaches of them that reproached thee are fallen upon me, that is I am as tender of any dishonor done to thy house or thee, as if it were done to myself, see Rom. 15. 3. and so am stir'd up with zeal to vindicate it.

18. Then answered the Jews and said unto him, What sign showest thou us, seeing that thou doest these things?]

[Paraphrase] 18. Hereupon the Jews came and questioned him saying, What commission doest thou bring? what evidence of thy coming from God, or, what miracles dost thou do by which it may appear to us that thou art invested with such authority, as these acts of thine pretend to?

19. Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up.]

[Paraphrase] 19. Jesus said unto them, The sign that is to be shewn to you is this, that when you have put me to death, I now tell you, that I shall within three days rise again, see Mat. 12. 39.

20. Then said the Jews, Fourty and six years was this Temple in building, and wilt thou rear it up in three days?]

[Paraphrase] 20. This being said by him in a parabolical manner calling his body this temple; and the putting him to death, the destroying of this temple; and his resurrection, the rearing it again; they mistook his meaning and thought he had spoken of the Temple of Jerusalem (and laid it up as an accusation against him, Mat. 26. 61.) and argued against it, as an impossible thing for him to rebuild that in so small a time.

21. But he spake of the Temple of his body.]

[Paraphrase] 21. But the truth was, he spake of his bodies being killed, and rising again the third day, which after the manner of prophets he thus expressed, and mentioned this as the miracle by which his doctrine was to be confirmed.

22. When therefore he was risen from the dead, his disciples remembered that he had said this unto them, and they believed the Scripture, and the word which Jesus had said.]

[Paraphrase] 22. This speech of his the disciples called to mind after his resurrection, and upon that, added to many other completions of his own predictions, and the predictions of Scripture concerning him, they believed those prophecies as fulfilled in him, and believed his own words as agreeable thereto, and so resolved that he was the Messias.

23. Now when he was in Jerusalem at the Passoever, on the feast day, many believed in his name, when they saw the miracles which he did.]

[Paraphrase] 23. Many others did so also at Jerusalem when he came thither, and acknowledged the power by which he acted to be divine, being convinced thereof by the miracles which he did there at the time of the feast of the Passover and unleavened bread.

24. But Jesus did not commit himself unto them, because he knew all men.

25. And needed not that any should testify of man: for he knew what was in man.]

[Paraphrase] 24, 25. But Jesus knowing the secrets of men's hearts, and wanting no information concerning any man, (being able to dive into the inside of a man, into his very thoughts) consequently discerned what kind of belief this was in these men, how unlikely to bear any stress, to hold out in time of temptation, and his time of suffering being not yet come, he would not venture himself to the hazard of their inconstancy, and therefore did not so freely converse, as to abide and eat and drink with them.

CHAP. III.

1. THere was a man of the Pharisees named Nicodemus, [a Ruler of the Jews.]

[Paraphrase] 1. one of the Jewish Sanhedrim.

2. The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him.]

[Paraphrase] 2. Who durst not be seen or known to come to. Jesus and therefore did it by night, c. 7. 50. and 19. 9. and said unto him, Master we are convinced that thou art sent by God to teach and instruct us in his way, for this thy miracles testify, which could not be done without God's special hand, and would never be allowed by God to confirm falsities.

3. Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.]

[Paraphrase] 3. Jesus willing to undeceive him, and that he might not flatter himself, that the acknowledging of him to be the Messias, or sent from God, would be sufficient, without the undertaking his service, owning and confessing of him (in despite of all fear of men) without being his proselyte, and forsaking his former course, tells him positively, that unless he would be born again, which is a phrase to denote a proselyte of Christ, and when occasion required, forsake all for Christ's sake, even his former course of life, and dignity in the Jewish state, (contrary to his coming to him by night, and acknowledging him secretly) he should not see the kingdom of God, be a Christian here (which is a privilege of a greater height, then that of being a Jew, or a member of their Sanhedrim) or a Saint hereafter.

4. Nicodemus saith unto him, How can a man be born when he is old? can be enter the second time into his mothers womb and be born?]

[Paraphrase] 4. Nicodemus attending only to the literal sound, not sense of Christ's words, asks how a man of full years can again be born.

5. Jesus answered, Verily, verily, I say unto thee, Except a man be [note a] born of water and of the Spirit, he cannot enter into the kingdom of God.]

[Paraphrase] 5. Jesus answers him, Except a man be received as a proselyte, and that not of an ordinary sort, such as are among you Jews, but a Christian proselyte, such as are received by Baptism in the Christian Church, so as to undertake the law of Christ, and renounce his former (whether heathen, or) Jewish course, the first expressed by being washed in water, the ceremony of the Jews proselytisme, (now also made use of by Christ) by which a man was said by the Jews to be new born, and accordingly so here in an high degree; the second by being born of the Spirit, entering on a new pure spiritual life, and not only passing under those external washings (agreeable unto which it was, that Christ's disciples were admitted not only by water, as John's and the Jews proselytes were, but by the holy Ghost's descending upon them, see note on Act. 1. a) he cannot enter &c.

6. That which is born of the flesh, is flesh; and that which is born of the spirit, is spirit.

[Paraphrase] 6. The actions of a natural man, which hath none of this new Christian birth, that hath not thus given himself up to a Christian lfe, will be but natural actions, at least but external purifications, restraints of sin in the outward part. But the actions of a spiritual person, thus born anew from that higher principle, a proselyte of Christ's, they will be spiritual, purifications of the very spirit.

7. Marvail not that I said unto thee, Ye must be born again.]

[Paraphrase] 7. And therefore you are not to wonder that I tell you of the necessity of this new birth, undertaking this new course, and forsaking the former, nor to think there is nothing in it, because 'tis not visible to your eyes: Many things have great force in them, whose beginnings are not visible to the eye, or at all known by men.

8. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: So is everyone that is born of the Spirit.]

[Paraphrase] 8. As for example; the wind which, though nobody knows from what part precisely it comes, what beginning it hath, and how produced, and when it riseth, or what becomes of it when it ceaseth, yet hath most discernible effects, comes with a great force and noise (which is evidence enough, that there is such a thing) is heard by all men: And so is it in this matter, He that is born anew, that undertakes to be a proselyte of Christ, he by the Spirit of God, and those influences that are conveyed to him from Christ, is able to do wonderful things, is discernibly another kind of man then he was before, and so his new birth is, and must be, seen by the fruits and growth &c. discernible to himself and others, though the beginnings or source, or means of conveying this unto him be undiscernible. See Mar. 4. 26.

9. Nicodemus answered and said unto him, How can these things be?]

[Paraphrase] 9. Nicodemus still continued ignorant of the meaning and possibility of the truth of what Christ said, and therefore still questioned how this could be?

10. Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things?]

[Paraphrase] 10. To which Jesus answered, This that I say of new birth in baptism, being not only agreeable to, but perfectly a piece of your doctrine about proselytes, tis strange that thou being a learned Jew, a Pharisee, and Master in Israel, shouldst not understand it: see Mat. 3. a. and John. 13. b.

11. Verily, verily I say unto thee, [We speak that we do know, and testify that we have seen, and ye receive not our testimony.]

[Paraphrase] 11. The things that thou so wonderest at, and wilt not believe, I have perfect knowledge of, and assure you of the truth of them, but the Jews will not believe me.

12. If I have told you earthly things, and ye believe not, how shall you believe, if I tell you of heavenly things?]

[Paraphrase] 12. Your not believing or understanding (v. 9.) those things that are ordinary in the Jewish law, (see v. 31.) is an argument, that things of an higher nature will not be received by you.

13. And no man hath ascended up to heaven, but he that came down from heaven, even the son of man which is in heaven.]

[Paraphrase] 13. As if I shall tell you that I am to ascend up to heaven, and from thence demonstrate to you that I came down from heaven, and am the very Messias, the eternal son of God, that am n • w a man.

14. And as Moses lifted up the serpent in the wilderness, even so must the son of man be lifted up,

15. That whosoever believeth in him should not perish, but have everlasting life.]

[Paraphrase] 14, 15. And again that I am to be lifted up on the Cross, and thereby to fulfill what was typified by Moses's lifting up the brazen serpent, and that this is the way, by which I mean to bring all that believe in me to everlasting life, as all that looked on the brazen serpent were cured of whatsoever diseases.

16. For God so loved the world, that he gave his only begotten son, that whosoever believeth on him, should not perish, but have everlasting life.]

[Paraphrase] 16. For herein hath God's unspeakable love been expressed to all mankind, that he hath sent his eternal son to assume our nature, and to teach and give examples of holy life, and at last to die for them, and rise again, and ascend to heaven, all on this one design, that every person in the world, that shall receive and obey him, shall be rescued from eternal death, and then made partaker of eternal life.

17. For God sent not his son into the world to condemn the world, but that the world through him might be saved.]

[Paraphrase] 17. For this my mission from God my Father was designed all in mercy and charity, not to punish or condemn any man, but on purpose that all men might be rescued from punishment.

18. He that believeth on him is not condemned, but he that believeth not is condemned already, because he hath not believed in the name of the only begotten son of God.]

[Paraphrase] 18. He that receiveth and obeyeth me, is by me secured, that he shall escape all punishment, only he that rejecteth me is certainly condemned, (by the purport of that very covenant, of which mercy to believers is the principal part, all others being absolutely excluded) for that great sin of refusing of Christ now sent to him, as having not embraced that only remedy, the only son of God now offered to him.

19. And this is the condemnation, that light is come into the world, and men loved darkness, rather then light, because their deeds were evil.]

[Paraphrase] 19. And this is it that will aggravate your sin and punishment, that when God made such provision for you, when Christ came to enlighten and take men off from all their former evil courses, they were so besotted to their own sinful ways, that they chose rather to continue in them, then to be reformed and purified by Christ, or but so much as to be taught their duty by him.

20. For everyone that doth evil hateth the light, neither cometh to the light, lest his deeds should be reproved.]

[Paraphrase] 20. But as he that fears coming into the light, 'tis certain he hath somewhat to conceal, and that he hath not a mind to part with it, So the refusing to come and be instructed in the knowledge of his duty by me, is an evidence that that man is a wicked man, and means to continue so, who cannot venture his actions in the light, for fear they be found faulty, and he engaged to reform them.

21. But he that doth the truth, cometh to the light, that his deeds may be made manifest, that they are wrought in God.]

[Paraphrase] 21. Whereas he that lives a justifyable life, or resolves to amend what is amiss, a sincere, upright person, will be glad of a director, will come cheerfully to be put in the way of strictest duty, and venture to have his actions judged of whether they be right or no, which is an argument that what he doth he doth in the fear of God, and with a good conscience.

22. After these things came Jesus and his disciples into the land of Judea, and there he tarried with them, [and baptized.]

[Paraphrase] 22. and receiving those that believed on him, baptized them.

23. And John also was baptizing in Aenon near to Salem, [because there was much water there, and they came and were baptized.

[Paraphrase] 23. a place chosen by him as commodious to that purpose by reason of the pools of water, and thither the people came, and were baptized of him there.

24. For John was not yet cast into prison.

25. Then there arose a question between some of John's disciples, and the Jews about [purifying.]

[Paraphrase] 25. his receiving of proselytes, and using the ceremony of baptism, on which occasion mention was made of Christ's using the same ceremony.

26. And they came unto John, and said unto him, Rabbi, He that was with thee beyond Jordan, to whom thou barest witness, behold, the same baptizeth, and all men come unto him.]

[Paraphrase] 26. Hereupon they come and tell John, that Christ (describing him to him) receiveth proselytes with this ceremony, and there is a great recourse to him.

27. John answered and said, [A man can receive nothing, except it be given him from heaven.]

[Paraphrase] 27. I can do no more then I have commission from God to do, and that commission doth not equal me to him.

28. Ye yourselves bear me witness that I said, I am not the Christ, but that I am sent before him.]

[Paraphrase] 28. And therefore you cannot but remember that I always said of myself, that I am not the Messias, but only his harbinger.

29. [note b] He that hath the bride is the bridegroom, but the friend of the bridegroom which standeth and heareth him, rejoiceth greatly, because of the bridegrooms voice: This my joy therefore is fulfilled.]

[Paraphrase] 29. When the bridegroom hath the bride in secret conference, to consummate the marriage, and the friend of the bridegroom hearkens at the door, to hear whether all succeed well or no, if the bridegrom signify (by some form of speech, that was usual to that purpose) that all succeeds prosperously, then that friend rejoices exceedingly, and thus is it with me in my attendance on Christ at this time.

30. He must increase, but I must decrease.]

[Paraphrase] 30. And of him I shall farther foretell you, that he shall increase daily in splendor and fame, and I proportionably decrease.

31. He that cometh from above is above all: he that is of the earth is earthly, and speaketh of the earth, he that cometh from heaven is above all.]

[Paraphrase] 31. And it is all reason that it should be so. For he cometh from heaven, and so must needs be superior to all such as I, who am an earthly man, having my original from the earth, made up or compounded of earth, and therefore what I say or do, is but of an earthy, but what he, of a much higher original, my baptizing is but like the rest of your Jewish baptisms (see v. 12.) only with water, but his with the holy Ghost also.

32. And what he hath seen and heard, that he testifieth, and no man receiveth his testimony.]

[Paraphrase] 32. And the thing which he teacheth he knows to be true, having received it from his Father, but the multitude of men in the world receive not his testimony, believe not that he is sent from God.

33. He that hath received his testimony, hath set to his seal, that God is true.]

[Paraphrase] 33. He that doth receive it doth in effect no more but bear witness unto, and acknowledge the veracity of God himself, it being as impossible that one so sent from God as Christ, should lie, as that God should lie himself.

34. For he whom God hath sent, speaketh the words of God: for God giveth not the Spirit by measure unto him. ]

[Paraphrase] 34. The former prophets had the Spirit in a limited measure bestowed on them by God, to go on such or such an errand, on which God sent them, and 'tis therefore [Thus saith the Lord] to all their prophecies, But on Christ the Spirit descended once for all, and commanded belief of all that he should say.

35. The Father loveth the Son, and hath given all things into his hand.]

[Paraphrase] 35. Christ is the well-beloved of his Father, and by him God hath revealed to us all things fit to reveal, see Mat. 3. 17. And therefore

36. He that believeth on the Son hath everlasting life, and he that believeth not the Son, shall not see life, but the wrath of God abideth on him.]

[Paraphrase] 36. Whosoever gives up his faith and obedience to him is in a course which will bring him to all felicity eternally, and on the contrary he that stands out contumaciously against his doctrine, continues immutably and inevitably under the wrath of God, due to him both for his former sins, and this addition of his standing out against this powerful method of God's for the recalling him.