Annotations on the New Testament

Annotations on Chap. XV.

[ a] V. 20. Kept ] The joining of 〈 in non-Latin alphabet 〉 here with 〈 in non-Latin alphabet 〉 makes it seem a little probable that 〈 in non-Latin alphabet 〉 should be here taken in an ill sense, for an infidious observing or treacherous watching of Christ's words, as 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 are sometimes used (see Lu. 20. 26.) and so also the Hebrew 〈 in non-Latin alphabet 〉 (Psal. 56. 7. they observe, that is, watch, my steps, when they lay wait for my soul, ) and Job 7. 20. 〈 in non-Latin alphabet 〉 , when God is said to be the observer of men. But the use of this phrase 〈 in non-Latin alphabet 〉 in the New Testament, especially in the writings of S. John, ch. 8. 55. ch. 14. 23, 24. ch. 17. 6. 1 Joh. 2. 5. Rev. 3. 8. and 10. ch. 22. 7, 9. and that with 〈 in non-Latin alphabet 〉 , commands instead of 〈 in non-Latin alphabet 〉 words very often (and particularly in this Chapter v. 10. twice,) will be sufficient reason to reject this rendering, and to read it literally, If they have kept my word, they will also keep your word, that is, obey and observe it, making their not observing the word of Christ an argument that they will not observe the Apostles neither; or, that by this experiment of their dealing with Christ they maylarn what kind of dealing or entertainment is to be looked for from the world for the disciples of Christ, agreeable perfectly to what was before said of the worlds persecuting them also.

[ b] V. 25. Without a cause ] The Greek 〈 in non-Latin alphabet 〉 which properly signifies gratìs, without any hire, freely, without intuition of wages, and is so taken Mat. 10. 8. Rom. 3. 24. 2 Cor. 11. 7. Apoc. 21. 6. 22. 17. is here and Gal. 2. 21. taken for without a cause whether Impellent (as here, they hated me without any motive, or impulsive, to hatred on my part offered to them) or Final, as in the Galat. Then did Christ die in vain, or to no purpose. The reason of these various acceptions of the word beyond its native extent, is to be setch'd from the like use of the Hebrew 〈 in non-Latin alphabet 〉 , which signifies both these, and proportionably the Greek, though naturally it do not extend to these is, according to the custom of these writers, used in the same largeness as the Hebrew is.

CHAP. XVI.

1. THese things have I spoken unto you, that ye should not be offended.]

[Paraphrase] 1. All this have I said to fortify you, that you should not be deterred from my service by the hazards which attend it.

2. They shall put you out of the synagogues, yea, the time cometh, that whosoever killeth you will think that he doth God service.]

[Paraphrase] 2. They shall remove you from their assemblies (c. 9. b.) and when they have done so, within a while, they shall think it not only lawful, but acceptable to God (and of the nature of a sacrifice, which propitiates for other offenses) to put you to death.

3. And these things will they do unto you, because they have not known the Father, or me.]

[Paraphrase] 3. And the ground of their doing so, is the great impiety of their hearts (see c. 6. note d.) their not liking either the old commands of my Father, or those which I now bring from him.

4. But these things have I told you, that when the time shall come, you may remember that I told you of them. [And these things I said not unto you at the beginning, because I was with you.]

[Paraphrase] 4. Till this time that I am ready to depart from you, I did not think fit to say this to you, because whilst I was here, all the malice of men bent itself wholly against me, letting you alone.

5. But now I go my way to him that sent me, and none of you asketh me, Whither goest thou?

6. But because I have said these things to you, sorrow hath filled your heart.]

[Paraphrase] 5, 6. But now as you come to be uppermost in this employment of revealing my Fathers will, the opposition will light on you. This departure of mine fills you with sadness, and you are so intent upon the sad thought of it, that you do not ask one question about the end of my journey, or about the benefit that may redound to you by it, and shall certainly do so.

7. Nevertheless I tell you the truth, It is expedient for you that I go away: for if I go not away, the [note a] Comforter will not come unto you; but if I depart, I will send him unto you.]

[Paraphrase] 7. For let me tell you, the holy Ghost is not to come till after my departing, and his coming shall be of more advantage to you, then my staying would be.

8. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment.

9. Of sin▪ because they believe not on me.

[Paraphrase] 8, 9, 10 11. And when he comes, he will plead my cause against the world, and lay against it all the three sorts of actions that are amongst the Jews usual in their courts, 1. He shall charge it with the crime of not believing in me, by the gift of tongues, &c. evidencing, that I, that am to be preached by that means, am indeed the true Messias, and so likewise by the fulfilling those predictions which now I give you. 2 ^d lie, He shall vindicate and justify my mission, and innocence, by my ascension to heaven, taking me away out of the reach of human malice, and rewarding my patience with his consolations. 3 ^d lie, He shall urge and work revenge upon Satan and his instruments who crucified me, and retaliate destruction back upon them.

10. Of righteousness, because I go to my Father, and ye see me no more.

11. Of judgment, because the Prince of this world is judged.]

12. I have yet many things to say unto you, but you cannot bear them now.]

[Paraphrase] 12. Beside all that I have yet said, I have many things concerning the Christian law to reveal to you, which being so distant from the law of the Jews, wherein ye have been brought up, and for which you are so zealous, ye cannot yet receive or be patient of them, (see Orig. cont. Cels. l. 2.)

13. Howbeit, when he, the Spirit of truth, is come, he will guide you into all truth; for he shall not speak of himself, but whatsoever he shall hear, that shall he speak: and he will show you things to come.]

[Paraphrase] 13. But when the Holy Ghost comes, whose title it is to be the Spirit of truth, he shall instruct you what is to be done, teach you the full of my Fathers will for the laying aside of the ceremonial external law of the Jews, freeing all Christians from that yoke, &c. For it shall be no private doctrine of his own, which he shall reveal to you, but either that which I have already taught, but you have either not observed or forgotten, or that which you are not yet, but afterwards to do (how you are to behave yourselves in the business of the Jews and Gentiles, when the Jews finally reject the Gospel, &c.) and which I have not yet revealed to you, as being not yet seasonable.

14. He shall glorify me, for he shall receive of mine, and shall show it unto you.]

[Paraphrase] 14. What he doth shall tend to the illustrating of me. For he being sent from my Father by me, shall in all things accord with me, and thereby appear to have his message from me, and to declare nothing to you, but what he hath from me.

15. All things that the Father hath are mine, therefore said I, that he shall take of mine, and shall show it unto you.]

[Paraphrase] 15. And when I say this, I mean not so to appropriate to myself, as to exclude my Father, but because all things are common to me and my Father, and because all my will depends on the Father, and because 'tis my work wholly to attend the will of my Father, therefore whatsoever of this nature he shall reveal to you, I call that mine, and the revealing of this, his taking of mine and declaring to you.

16. A little while and ye shall not see me, and again a little while and ye shall see me, because I go to the Father.]

[Paraphrase] 16. Within a while I shall for a time be taken from you, then again within a little while after that I shall be with you again before my ascension, for it is not possible for me to be held by death, I must arise and go to my Father.

17. Then said some of his disciples among themselves, What is this that he saith unto us, A little while, and ye shall not see me; and again a little while, and ye shall see me; and, Because I go to my Father?

18. They said therefore, What is it that he saith, A little while? we cannot tell what he saith.

19. Now Jesus knew that they were desirous to ask him, and said unto them, Do ye [inquire] among yourselves of that I said. A little while and ye shall not see me; and again a little while, and ye shall see me?

20. Verily, verily, I say unto you, that [ye shall weep and lament, but the world shall rejoice; and ye shall be sorrowful, but your sorrow shall be turned into joy.]

[Paraphrase] 20. You shall have a time of mourning, and the world of joy, but your sadness shall be soon turned to rejoicing, and theirs ere long into heaviness.

21. A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of her child, she remembereth no more the anguish, for joy that a man is born into the world.

22. And ye now therefore have sorrow; but I will see you again, and your hearts shall rejoice, and your joy no man taketh from you.]

[Paraphrase] 21, 22. Your sorrow at my death shall be like the woman's pangs of travail, but when it shall appear to you that my death doth but usher in my resurrection and ascension, as the pangs of travail do the birth of a manchild, then your sorrow shall vanish in the presence of this joy, which shall be a durable joy.

23. And [note b] in that day ye shall ask me nothing: Verily, verily, I say unto you, whatsoever ye shall ask the Father in my name, he will give it you.

24. Hitherto ye have asked nothing in my name; ask and ye shall receive, that your joy may be full.]

[Paraphrase] 23, 24. When that Spirit is come, he shall have taught you all things, satisfied all your doubts and ignorances, that you shall not need ask me anymore questions. After my departing you shall use a new form in your prayers to God which as yet you have not used, make your requests to him in my name, upon that score of your being my disciples, and my giving you this authority, and whatever tends to the fulfilling of your joy, to your real good, shall be granted to you.

25. These things have I spoken unto you in proverbs: the time cometh when I shall no more speak unto you in proverbs, but I shall show you plainly of the Father.]

[Paraphrase] 25. My discourse to you hitherto may have had some darknesses in it, which I designed on purpose, but the Holy Ghost shall set all before you plainly (see note on c. 7. a.) according as 'tis my Fathers pleasure to have things ordered in the Church, see v. 13.

26. In that day ye shall ask in my name: and I say not unto you that I will pray the Father for you.

27. For the Father himself loveth you, because ye have loved me, and have believed that I came out from God.]

[Paraphrase] 26, 27. And one benefit that by my ascension and the descent of the Spirit shall come to you, is, that you shall not need my offering up your prayers for you, but you may in my name offer them up to God yourselves, and God, out of his love and respect to those that believe on me, and receive me as the son of God sent from heaven to declare his will to you, shall grant all that you shall ask.

28. I came forth from the Father, and am come into the world: again I leave the world, and go to the Father.

29. His disciples said unto him, Lo, now speakest thou [plainly] and speakest no proverb.

30. Now are we sure that thou knowest all things, and needest not that any man should ask thee: by this we believe that thou camest forth from God.]

[Paraphrase] 30. Now we discern that as thou knowest all things, so thou art pleased to reveal all saving truth evidently to us, of thine own accord, This convinces us that God sent thee, and that thou camest to reveal his will.

31. Jesus answered them, [Do ye now believe?]

[Paraphrase] 31. You speak a little confidently of your belief now, at a distance from danger.

32. Behold, the hour cometh, yea is now come, that ye shall be scattered every man to his own, and shall leave me alone; and yet I am not alone, because the Father is with me.]

[Paraphrase] 32. But the time is now at hand, that ye shall fly from me to your homes everyone of you, and so though ye believe on me, ye will not yet confess me, but forsake me, and, as much as in you is, leave me alone: But although ye forsake me, my Father will not, he will continue close to me, and acknowledge me even in death itself, yea and raise me up from death.

33. These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation; but be of good cheer, I have overcome the world.]

[Paraphrase] 33: This I have foretold you, that you may depend on me for all kind of prosperity, and, by consideration of my conquest over all that is formidable in the world, take courage, and hold out against all the terrors and threats of the world, and the sufferings in it.

Annotations on Chap. XVI.

[ a] V. 7. Comforter ] What is meant by the word Paraclete here attributed to the Holy Ghost, hath been mentioned, Note on c. 14. 16. and will more fully be discernible by this place. For of the Paraclete, taken in the notion of an advocate, or actor, this is the office, to convince the 〈 in non-Latin alphabet 〉 or accuser, or, as it is Tit. 1. 9. 〈 in non-Latin alphabet 〉 , to justify the cause against all gain sayers, to convince them, or to convince others, that they have complained or acted unjustly. So that all that here follows, must in any reason so be interpreted, as shall agree with the customs of pleading causes among the Jews. Now there were 3 sorts of causes or actions among the Jews, 1. public judgments, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , that is, concerning criminal matters, and those consisted in the condemnation and punishing of offenders against God, false prophets, &c. 2 ^dly , in the defending of the just or upright, against all oppression, or invasion, or false testimony, and that is called 〈 in non-Latin alphabet 〉 , concerning justice, or equity or righteousness, 〈 in non-Latin alphabet 〉 ; the 3 ^d in pleading against any for trespass against his neighbor, as in robbery &c. and urging the law of Retaliation, to suffer as he hath done, and this is called 〈 in non-Latin alphabet 〉 concerning judgment. In everyone of these was the Holy Ghost at his coming to be the advocate for Christ against the world, who had rejected and crucified him; One action he should put in against the world of the first kind, 〈 in non-Latin alphabet 〉 , concerning that question whether Christ were guilty of being a false prophet, or they of not believing a true prophet, the Messias of the world, and should demonstrate or prove them guilty of a great crime, viz. of not believing the Messias, and that should be managed thus, There are rules set down, Deut. 18. 22. to discern and distinguish a false prophet from a true, and particularly to discern the Christ or Messias, v. 18. viz. if undertaking to be the Messias, and to prove that by foretelling things, which were not in the power of the devil to work or to foretell, all the things which he foretold came to pass. Now one of the things foretold by Christ, was, that the Spirit or Paraclete should come, Which being fulfilled by his coming, and his coming from God, and not from the devil, but destructive to his kingdom, this would be a convincing argument, that he was a true prophet, and so the Messias, which he affirmed himself to be, and so that they were guilty of a great sin, in not believing on him, of a greater in crucifying him, and therefore that they ought to expect that punishment of excision, Deut. 18. 19. which after, within a while, did accordingly befall that nation. A second action which the Holy Ghost did put in for Christ against the world, was to vindicate his innocence, though he had suffered among them as a malefactor, and his way of managing that was, by giving them assurance, and convincing them, that he which was thus condemned and crucified by them, was by God taken up into heaven, (as a clear testimony of his innocence) to partake of his own glory there. The third action was that of judgment (or of punishing injurious persons by way of Retaliation) against Satan, the cause, and author of the death of Christ, who put it into Judas 's heart, and the chief Priests and Pharisees, the former to deliver up, the latter to put him to death: And by the coming of the Holy Ghost, and preaching of the word thorough the world, and so the spreading of Christianity among the Gentiles (which was an effect of this coming, and office of the Holy Ghost, ) this work of Retaliation was wrought most discernibly on Satan, or the Prince of this world; he put Christ to death, and he himself is slain, (as it were) his kingdom destroyed, his idols, Oracles, abominable sins, (whereby he reigned every where among the Gentiles in the heathen world) were remarkeably destroyed by this coming of the Holy Ghost, and so the world, and the Prince thereof judged, sentenced, and condemned judicio talionis, to suffer from Christ, as he had dealt with him, and that was the convincing the world 〈 in non-Latin alphabet 〉 , concerning judgment. This seems to be the meaning of this very difficult place, to the understanding of which I acknowledge to have received light from the learned Hugo Grotius in his Annotations on the Gospels, and from Val. Schindler in his Pentaglott. in the word 〈 in non-Latin alphabet 〉 p. 1521. C.

[ b] V. 23. In that day ] 〈 in non-Latin alphabet 〉 , In that day here, may possibly be mistaken, by assigning too restrained a sense to it. For if it be applied to that part only of the precedent verse, But I will see you again, which notes the space immediately following his Resurrection (see c. 14. 19.) and antecedent to his Ascension, it will not then be proper to affirm of that space, that they should ask him nothing; for it is evident that at that time of seeing him, they asked him many things (see Act. 1. 6.) But as this Resurrection of Christ was attended with his Ascension to heaven, and sending the Paraclete, so it is most exactly true which here follows, In that day ye shall ask me nothing, that is, shall have no need of asking more questions, The Paraclete shall teach you all things. That this is the meaning of 〈 in non-Latin alphabet 〉 here, which is rendered asking, and not that other notion of asking for praying in the following words, may appear first by v. 19. where they being dubious and uncertain what he meant by, yet a little while, and ye shall not see me, &c. it is said, Jesus knew that they would 〈 in non-Latin alphabet 〉 , ask him, that is, ask him the meaning of that speech, and to that he here refers in the same word, In that day, when that course shall be taken for the instructing you so perfectly, 〈 in non-Latin alphabet 〉 , ye shall ask me nothing. 2 ^d lie, By the changing of the word in the other part of this verse, where it is 〈 in non-Latin alphabet 〉 , whatsoever ye shall ask or beg, of the Father, &c. and not as it is here, 〈 in non-Latin alphabet 〉 . In the same sense must the phrase 〈 in non-Latin alphabet 〉 , in that day be taken again ver. 26. that which is there said, belonging not peculiarly to that time betwixt his Resurrection and Ascension, but to the state of them, and all Christians after Christ's departure from them, to the right hand of his Father.

CHAP. XVII.

1. THese words spake Jesus, and lift up his eyes to heaven, and said, Father, [the hour is come, glorify thy son, that thy son also may glorify thee.]

[Paraphrase] 1. The time of my suffering is come, enable me to go thorough all that is now before me, ready to come upon me, and receive me up into thy glory, v. 5. that in the strength of my resurrection, the Gospel may be received, and believed in, over the whole world.

2. As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him.]

[Paraphrase] 2. According as thou hast given me power of sentencing all men, condemning or absolving them, which power is to be instated on me at my resurrection, that I may give eternal life to all, whom thou hast to so given me, so inclined their hearts that they cordially and sincerely come unto me; see note on c. 6. d.

3. And this is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent.]

[Paraphrase] 3. And all that is required to make men partakers of this eternal life, is, beside the knowledge of the Father, the only true God, (together with obedience to his commands formerly revealed by him) the embracing Christ, and acknowledging his commission from the Father, (and him as the only true God also, 1 Joh. 5. 20.) and so receiving and observing all that is said and commanded by him.

4. I have glorified thee on the earth: I have finished the work which thou gavest me to do.]

[Paraphrase] 4. I have testified and proclaimed thy will here in this world, and so glorified thee here, and have done all, which thou hast appointed me to do by way of office or ministry here.

5. And now, O Father, glorify me with thine own self, with the glory which I had with thee before the world was.]

[Paraphrase] 5. And do thou now, O Father, deal with me proportionably, assume this passable, mortal, human nature of mine, wherein I have served thee, unto a participation of that honor and dignity and glory, which, before I took this nature on me, I enjoyed with thee before the foundation of the world, even from all eternity, see Phil. 2. 6, 9.

6. I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me, and they have kept thy word.]

[Paraphrase] 6. I have made known thy will to those peculiar disciples, v. 18. whom thou wert pleased by thy grace to fit, and so to bring to me, to undertake my discipleship, and attend me in the nearest relation, who being servants of thine, have received my word, and obeyed it as thine, (see note on c. 6. d.) and served me in the publishing of it.

7. Now they have known that all things whatsoever thou hast given me, are of thee.]

[Paraphrase] 7. These have cordially acknowledged that all that message v. 4. on which I was sent, was committed to me by thee.

8. For I have given unto them the words which thou gavest me, and they have received them, and have known surely, that I came out from thee, and they have believed that thou didst send me.]

[Paraphrase] 8. For that message by thee committed to me, I have committed to them, and they have received it, as that which in my name they will communicate from thee to the world, being sufficiently assured that my coming and preaching was all by commission from thee.

9. I pray for them; I pray not for the world, but for them which thou hast given me, for they are thine.

10. And all mine are thine, and thine are mine, and I am glorified in them.]

[Paraphrase] 9, 10. I now offer up a prayer peculiarly for them, which I know are most precious in thy sight (praying for all believers v. 20. and at other times, though not now, for his very Crucifyers) and that

11. And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are.]

[Paraphrase] 11. And this, because now I am likely to leave them to hazards and persecutions, and whilst I am a leaving the world they tarry in it, Therefore, holy Father, I beseech thee, take them into thy tuition, and protect them in the discharge of their Apostleship, which after my departure lies wholly on them, keep all my disciples by thy power, (and by that declaration of thy will, which thou hast afforded me, by the Gospel, thy power unto salvation of all believers) from peril and defection, that they may live to teach and preach uniformly (all agreeing in the same) what I have taught them, in like manner as I have taught, (without any alteration) what I had from thee.

12. While I was with them in the world, I have kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled.]

[Paraphrase] 12. All this while of my continuing among them, I have labored, by thy will to them, to confirm them, and also to preserve them from danger, and it hath succeeded well, of all those whose hearts were by thy preventing grace so prepared, as that they came to me and undertook my service (see note on c. 6. d.) none hath miscarried or fallen off (see c. 18. 9. and here v. 15.) but only that wicked traitor prophesied of, Psal. 109.

13. And now come I to thee, these things I speak in the world, that they might have my joy fulfilled in themselves.]

[Paraphrase] 23. But now that I am to depart from them, I beseech thee, and express this request of mine publicly, while I am here, that that courage which I exhort them to, and that cheerfulness, in passing thorough all hazards, may, by their knowing that I thus pray for them, be confirmed in them, and that the joy, which my presence among them now maintains and holds up in them, may be continued to them completely, when I am gone, by remembering what I have now done for them.

14. I have given them thy word, and the world hath hated them, because they are not of the world, even as I am not of the world.

15. I pray thee not that thou shouldst take them out of the world, but that thou shouldst keep them from the evil.]

[Paraphrase] 14, 15. By receiving that doctrine which I have taught them from thee, they are sure to be persecuted by the men of this world, and all I beseech for them, is, not that they should be taken hence from preaching it to the world, but preserved constant in all affliction, that they fall not off from thee, nor miscarry in the approaching danger, (see v. 12. c. 18. 9.) but live to testify thy truth to the world.

16. They are not of the world, even as I am not of the world.]

[Paraphrase] 16. They will not be for the world to like or entertain, anymore then I have been.

17. Sanctify them through thy truth. Thy word is truth.]

[Paraphrase] 17. Be thou pleased therefore to set them apart, to fit them, and consecrate them for the preaching of thy truth, the Gospel. See v. 19. and S. Chrysostom.

18. As thou hast sent me into the world, even so have I also sent them into the world.

19. And for their sakes I sanctify myself, that they also might be sanctified through the truth.]

[Paraphrase] 18, 19. For to this office and undertaking they are sent by me, as I was by thee, (see c. 20. 21.) therefore I intercede, and withal I offer myself up a sacrifice, for the consecrating of them, that they may do as I do, venture their lives in the preaching thy will, and by this offering of mine, as the ceremony of their consecration, be consecrated, or set apart for that function.

20. Neither pray I for these alone, but for them also which shall believe on me through their word,

21. That they all may be one, as thou Father art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me.]

[Paraphrase] 20, 21. And what I beg for them I beg also for all succeeding believers which shall by them hereafter be brought to the faith (and succeed them in the government of the Church) that they also may accord and continue uniformly in one faith and doctrine, that which I from thee have taught, and this by obeying our example, following the copy, which we have set them, by agreeing one with the other in all things, that so this agreement of all (thee, and me, and them) may be a powerful means of convincing the world that I am sent by thee, which the diyisions (and dissensions) of my disciples may bring into suspicion.

22. And the glory which thou gavest me, I have given them: that they may be one, even as we are one.

[Paraphrase] 22. As for my disciples (to whom he returns again, the 20 ^t h and 21 ^t h verses being included in a parenthesis, see c. 6. note d.) To this end I have furnished them with the power of working miracles (called the glory of God c. 11. 40. and the glorious things done by him Luc. 13. 13.) that they may preach this doctrine. Do thou therefore sanctify them also, that as I have been able to do whatsoever works of power thou are able to work, so they may be able to do also, through the presence of our power working in them.

23. I in them, and thou in me, that they may be made perfect in one, and that the world may know that thou hast sent me, and hast loved them as hast thou loved me.]

[Paraphrase] 23. I working in, and enabling them, as thou dost me, that they may be thus sitted, and consecrated to their office, in being partakers of the same miraculous power, and through zeal to thy truth, confer all their endeavors to the propagating thereof. And this, as it may appear to be an effect of thy favor toward them, in like manner as it was to me, will be a means of convincing the world, that thou hast sent me, and in like manner them also, because such power can be had from none but thee.

24. Father, I will that they also whom thou hast given me be with me where I am, that they may behold my glory, which thou hast given me; for thou lovedst me before the foundation of the world.]

[Paraphrase] 24. And for all that thus sincerely come from thee to me, which from being thy servants come and receive, and believe in me, (see c. 6. note d.) obey my message also, for them I pray, that they may follow me to heaven, that they may manifestly see the honor wherewith thou hast magnified me, (an effect of thine infinite love toward me) before all eternity, and not look on me any longer as a mortal passable man, such as now I am, see v. 5.

25. O righteous Father, the world hath not known thee, but I have known thee, and these have known that thou hast sent me.]

[Paraphrase] 25. And yet for all this, righteous Father, the rulers and great men of the world do not acknowledge thee after all thy goodness to them, as appears by their not receiving of me, who am sent by thee: But as I have received the Revelation of thy will, known thy secret counsels, so, though the world have not, yet these disciples of mine, for whom I now pray, have been convinced, and acknowledge that I come from thee.

26. And I have declared unto them thy name, and will declare it: that the love wherewith thou hast loved me, may be in them, and I in them.]

[Paraphrase] 26. And therefore I have revealed thee, and thy attributes, and purposes to them, and will do so still; that as thou hast expressed thy love to me, so I may express mine to them, and enable them to work the same works, that I am able to work.

CHAP. XVIII.

1. WHen Jesus had spoken these words, he went forth with his disciples over the brook Cedron, where was a garden, into the which he entered and his disciples.

2. And Judas also which betrayed him, [knew the place:] for Jesus oft times resorted thither with his disciples.

[Paraphrase] 2. knew that to be the place where Jesus used to be, and where he would be found at this time.

3. Judas then having received a band of men, and officers from the chief priests and Pharisees, cometh thither with [note a] lanthorns and torches and weapons.]

[Paraphrase] 3. Judas therefore furnishing himself with a band of soldiers, and some of the ministers of the Sanhedrim, cometh to that place with candles and lamps, many of both sorts (which, though it were full moon, might yet be needful, by reason of clouds) and withal, weapons, to apprehend, when they had found him.

4. Jesus therefore knowing all things that should come upon him,] went forth, and said unto them, Whom seek ye?

[Paraphrase] 4. Jesus therefore knowing all that was done by them, and what was approaching to him,

5. They answered him, Jesus of Nazareth. Jesus saith unto them, I am he. And Judas also which betrayed him, stood with them.

6. As soon then as he had said unto them, I am he, [they] went backward, and fell to the ground.

[Paraphrase] 6. the soldiers, &c.

7. Then asked he them again, Whom seek ye? And they said, Jesus of Nazareth.

8. Jesus answered, I have told you that I am he. If therefore ye seek me, [let these go their way.]

[Paraphrase] 8. let my disciples, all but myself, be dismissed, or not apprehended.

9. That the saying might be fulfilled which he spake, Of them which thou gavest me, have I lost none.]

[Paraphrase] 9. And by this means that speech of his (see ch. 17. 12, 15.) had another, beside the ordinary completion, that no one of his disciples was cut off with him.

10. Then Simon Peter having a sword, drew it, and smote the high priests servant, and cut off his ear: the servants name was Malchus.

11. Then said Jesus unto Peter, [Put up thy sword into the sheath: the cup which my Father hath given me, shall I not drink it?]

[Paraphrase] 11. This ought not to have been done by thee: shall I not suffer patiently, without resisting, what my heavenly Father hat ^h determined I shall suffer?

12. Then the band, and the captain, and officers of the Jews took Jesus and bound him,

13. And led him away to [Annas] first, (for he was father-in-law to Caiaphas) which was the high priest that same year.

14. Now Caiaphas was he which gave counsel to the Jews,] that it was expedient that one man should die for the people.

[Paraphrase] 14. This was that Caiaphas, who spake those words in the Sanhedrim, as they were consulting about Christ, ch. 11. 50.

15. And Simon Peter followed Jesus, and so did [another disciple.] That disciple was known unto the high priest, and went in with Jesus into the palace of the high priest.

[Paraphrase] 15. John.

16. But Peter stood at the door without. Then went [that other disciple which] was known unto the high priest, and spake unto her that kept the door, and brought in Peter.

[Paraphrase] 16. John, who

17. Then saith the damsel that kept the door unto Peter, Art not thou also one of this man's disciples? He saith, I am not.

18. And the servants and officers stood there, who had made a fire of coals (for it was cold) and they warmed themselves: and Peter stood with them and warmed himse.

19. The high priest then asked Jesus of his disciples, and of his doctrine.

20. Jesus answered him, I spake [openly] to the world, I ever taught in the Synagogue, and in the Temple, whither the Jews always resort, and in secret have I said nothing,

[Paraphrase] 20. publicly, before an assembly (see note on c. 7. a.)

21. Why askest thou me? Ask them which heard me, what I have said unto them: behold, they know what I said.

22. And when he had thus spoken, [one of the officers which stood by, struck Jesus with the palm of his hand, saying, Answerest thou the high priest so?]

[Paraphrase] 22. One of the Apparitors or Serjeants that were there, thinking himself authorized to do it by the judgment of Zealots, struck Jesus, as one that had violated the sanctity of the high priest.

23. Jesus answered him, If I have spoken evil, bear witness of the evil; but if well, why smitest thou me?

[Paraphrase] 23. Jesus answered him, If there were any ill in my speech, accuse me and prove it; but if there were no crime in me, why dost thou strike me?

24. Now Annas had sent him bound unto Caiaphas the high priest.

25. And Simon] Peter stood and warmed himself, they said therefore unto him, Art not thou also one of his disciples? He denied it, and said, I am not.

[Paraphrase] 25. And in Caiaphas's hall, Simon

26. One of the servants of the high priest (being his kinsman, whose ear Peter cut off) saith, Did not I see thee in the Garden with him?

27. Peter then denied again, and immediately the cock crew.

28. Then led they Jesus from Caiaphas unto the hall of judgment: and it was early, And they themselves went not into the judgment hall, [note b] lest they should be [defiled; but that they might eat the Passover.]

[Paraphrase] 28. legally polluted by being present among the heathen or Roman soldiers, which being a legal pollution would make it unlawful for them to eat the Passover.

29. Pilate then went out unto them, and said, What accusation bring you against this man?

30. They answered and said unto him, If he were not a malefactor, we would not have delivered him up unto thee.

31. Then said Pilate unto them, [Take ye him and judge him according to your law. The Jews therefore said unto him, [note c] It is not lawful for us to put any man to death.]

[Paraphrase] 31. Do ye take him, and proceed with him according to your own laws. But they replied, You know that we cannot proceed in a capital matter, according as our laws require, the power of punishing capitally being taken away from us by the Romans.

32. That the saying of Jesus might be fulfilled, which he spake, signifying what death he should die.]

[Paraphrase] 32. Jesus had foretold that he should be lifted up or crucified, which was a Roman punishment, This prediction of his was now to be fulfilled, and to that tends the Jews saying, that the power of putting men to death was taken from them, and was only in the power of the Roman Procurator.

33. Then Pilate entered into the judgment hall again, and called Jesus, and said unto him, Art thou the King of the Jews?

34. Jesus answered him, [Sayest thou this thing of thyself, or did others tell it thee of me?]

[Paraphrase] 34. Dost thou ask this question for thine own satisfaction, or as a crime laid to my charge by the Jews?

35. Pilate answered, [Am Ia Jew? Thine own nation and the chief Priests have delivered thee unto me: What hast thou done?]

[Paraphrase] 35. Can I know what the Jews out of their books and prophecies expect and promise themselves? The Jews have laid this to your charge; that you pretend to be their King, What have you done to give occasion to this charge?

36. Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence.]

[Paraphrase] 36. In answer to Pilate's question, v. 33. Jesus said, I pretend not to, nor aim at any earthly kingdom, If I did, I should engage my followers in a military manner to assist me as their King, and defend me from being delivered into the Jews power; but now by the contrary (as appears by the reproof of Peter ver. 11.) it appears that I do not pretend to any such earthly kingdom.

37. Pilate therefore said unto him, Art thou a King them? Jesus answered, [Thou sayest that I am a King. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Everyone that is of the truth heareth my voice.]

[Paraphrase] 37. It is as thou sayest, I am a King, I was born in human flesh to this end, namely to be a King, Luk. 1. 32. and for this cause came I into the world, (see note on c. 1. a) that I should testify the truth of God, therefore I testify this, and every servant of God is convinced of it, and accordingly receives and obeys me.

38. Pilate saith unto him, [What is truth?] And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all.

[Paraphrase] 38. What meanest thou by the truth?

39. But ye have a custom that I should [release unto you one] at the Passover: will ye therefore that I release unto you the King of the Jews?

[Paraphrase] 39. set one prisoner at liberty at your entreaty

40. Then cried they all again, saying, [Not this man, but Barabbas. Now Barabbas was a robber.

[Paraphrase] 40. No by no means, but release to us Barabbas. This abbas was a robber. Barabbas was one that in an insurrection had been guilty of murder, Act. 3. 14. and was a robber also.

Annotations on Chap. XVIII.

[ a] V. 3. Lanthornes ] The word 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 is used, saith Phavorinus, 〈 in non-Latin alphabet 〉 for a lamp, or light, but that, saith he, expressly 〈 in non-Latin alphabet 〉 , not for a lanthorn, but, as he goes on, ( 〈 in non-Latin alphabet 〉 ) anything that hath a light on it, which being as 'tis there, contradistinct to the lanthorn, is a candle on a candlestick, or somewhat proportionable to that among the Jews, which we usually express by the word Lights, that is candles, &c. set out for use and service.

[ b] V. 28. Lest they should be defiled ] The Praetors hall was full of Pilate's Roman soldiers; now these being Gentiles, are in that condition, of which Maimonides saith, that they are to be accounted for such, as have a perpetual issue of blood upon them, whensoever anything is to be done wherein the question of cleanness or uncleanness is considerable, As here in the eating the Passover, of which no unclean person was to partake. So that by presence among the Gentiles this legal uncleanness is contracted, as much as by anything. Hence is that of Act. 10. 28. 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , It is unlawful for a Jew to be joined to, or conversed with an heathen: so Act. 11. 3. Why didst thou go in to those that were uncircumcised, and didst eat with them? And Justin out of Trogus speaking of the Jews, and affirming falsely, that they were banished out of Egypt, for fear of infecting the Egyptians with some disease, Lest, saith he, they should be avoided, and hated by all other nations for the same cause, Caverunt ne cum Peregrinis communicarent, quod ex causa factum, paulatim in disciplinam religionemque convertit, they took care never to communicate with strangers, which being first done on this cause (so this Heathen had resolved to defame them) by degrees turned into discipline and religion, that is, became a settled law among them. So Apollonius Molo in Joseph. l. 2. cont. Appion 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , They might not converse with them which chose to live after other customs of life.

[ c] V. 31. It is not lawful for us to —] The Jewish Rabbin's were wont to say, that Fourty years before the destruction of the second Temple, the power of Judicature in capital crimes was taken from them, because, say they, murderers prevailed and dissipated capital punishments from Israel. And accordingly it appears that Christ here was crucified by the Romans, the Jewish form of hanging being by stoning first, and then setting up a stake and a piece of wood acrosse it, and hanging the dead person up (his hands being joined and nailed together) toward the West, and then taking him down, and burying the wood with him: But for crucifying men alive, as the Romans did Christ, there is nothing to be found among the Jews, who, if they had had the execution of him, would first have stoned him, which they often attempted to do. See Paul. Fagius on the Chaldee. Paraph. Deut. 21. 22.

CHAP. XIX.

1. THen Pilate therefore took Jesus and scourged him.]

[Paraphrase] 1. Then Pilate thinking to satisfy the Jews importunity by inflicting this lighter punishment on him, appointed Jesus to be scourged, meaning, when he had done, so to release him, see Lu. 23. 16.

2. And the soldiers platted a crown of thorns, and put it on his head, and they put on him a purple robe.

3. And said, Hail King] of the Jews: and they smote him with their hands.

[Paraphrase] 3. And saluted him as a mock-king.

4. Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, [that ye may know that I find no fault in him.]

[Paraphrase] 4. And profess to you, that having scourged him I found nothing capital in him, or which may deserve farther punishment, or indeed any at all.

5. Then came Jesus forth, wearing the crown of thorns, and the purple robe, and Pilate saith unto them, [Behold the man.]

[Paraphrase] 5. See him that ye accuse for taking upon him to be King of the Jews, these are all the ensigns of his dignity, You see he hath been scourged and reproachfully used, This may suffice for any fact by him committed, Lu. 23. 16.

6. When the chief priests therefore and officers saw him, they cried out, saying, Crucify him, crucify him. Pilate saith unto them, Take ye him and crucify him, for I find no fault in him.

[Paraphrase] 6. When therefore those of the Sanhedrim, and the officers that attended them, saw him, they called to have him crucified; But Pilate professed he could find nothing for which to do it, and therefore they must do it themselves, if they would have it done, for he could not.

7. The Jews answered him, We have a law, and by our law he ought to die, because he [made himself] the son of God.

[Paraphrase] 7. took upon him to be

8. When Pilate therefore heard that saying, he was the more [afraid.]

[Paraphrase] 8. afraid of passing any sentence against him.

9. And went again into the judgment hall, and saith unto Jesus, [Whence art thou?] But Jesus gave him no answer.

[Paraphrase] 9. What is thy stock or extraction?

10. Then saith Pilate unto him, [Speakest thou not unto me? knowest thou not that I have power to crucify thee, and have power to release thee?]

[Paraphrase] 10. Wilt thou behave thyself thus obstinately toward me, who have it in my power either to put thee to death, or to free thee from it?

11. Jesus answered, [Thou couldst have no power at all against me, except it were given thee from above, therefore he that delivered me unto thee hath the greater sin.]

[Paraphrase] 11. I am under no crime at all, in which thou mayst found the right of putting me judicially to death, and having the whole host of Angels at my command, I am also able to rescue myself out of thy hands; So that thou hast neither right nor power to inflict any punishment on me, were it not that God, who is my father, hath in his great wisdom, and divine counsels, for most glorious ends, to the good of the world, determined to deliver me up into thy power, to suffer death under thee. And this is a great aggravation of the sin of Judas, and the Jewish Sanhedrim, he to deliver me up to them, they to make thee their instrument to serve their malice, in crucifying me, not only an innocent person, but even the son of God himself. This they have had means to know better then thou, and therefore though thy sin be great, yet theirs being against more light, is much more criminous, and shall accordingly be more severely punished.

12. And from thenceforth Pilate sought to release him: but the Jews cried out, saying, If thou let this man go, [thou art not Caesar's friend:] Whosoever maketh himself a king, speaketh against Caesar.

[Paraphrase] 12. This speech of Christ's was so resented by Pilate, that from that time he was very solicitous to have him set at liberty. But the Jews clamours and threats overaw'd him, telling him that this Jesus was a stirrer of sedition, and disturber of the government, and if he did not put him to death, he should not perform the part of a Procurator of the Roman Empire.

13. When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat, in a place that is called the pavement, but [note a] in the [He • rew] Gabbatha.

[Paraphrase] 13. Syriac

14. And it was the preparation of the Passover, and [note b] about the sixth hour:] And he saith unto the Jews, Behold your King.

[Paraphrase] 14. And it was the Paschal day of preparation to the feast of unleavened bread, and 'twas toward noon or midday.

15. But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no King but Caesar.

16. Then delivered he him therefore unto them to be crucified: and they took Jesus and led him away.]

[Paraphrase] 16. Thereupon he passed sentence against him, according to the votes of the Jews, that he should be crucified, and the soldiers, v. 23. led him away to execution.

17. And he [note c] bearing his cross went forth into a place, called, The place of a scull, called in the Hebrew, Golgotha.]

[Paraphrase] 17. And a cross being laid on his shoulder, he was led toward a place called in Syriac Golgotha, that is, the place of a scull (but by the way they met Simon of Cyrene, and made him carry the cross part of the way.)

18. Where they crucified him, and two other with him, on either side one, and Jesus in the midst.

19. And Pilate wrote [a title,] and put it on the cross, and the writing was, Jesus of Nazareth, the King of the Jews.

[Paraphrase] 19. the cause of his death, his accusation, see note on Mar. 15. b.

20. This title then read many of the Jews, for the place, where Jesus was crucified, was nigh to the city: and it was written [in Hebrew, and Greek, and Latin.]

[Paraphrase] 20. Syriac words, but Hebrew letters, and in Greek and Latin words.

21. Then said the chief priests of the Jews] to Pilate, Write not, The King of the Jews, but that he said, I am King of the Jews.

[Paraphrase] 21. Then they of the Jewish Sanhedrim said

22. Pilate answered, [What I have written, I have written.]

[Paraphrase] 22. The inscription shall not be altered.

23. Then the soldiers when they had crucified Jesus, took his garments (and made four parts, to every soldier a part) and also his [coat, now the coat was without seam, woven from the top throughout.]

[Paraphrase] 23. under-garment (see Lu. 23. 34.) which was woven, all of one piece.

24. They said therefore among themselves, Let us not rent it, but cast lots for it, whose it shall be; that the scripture might be fulfilled, which saith, They parted my raiment among them, and upon my vesture they did cast lots. [These things therefore the soldiers did.]

[Paraphrase] 24. This therefore was exactly, according to that prediction, done by the soldiers.

25. Now there stood by the cross of Jesus his mother, and his mothers sister, Mary the wife of Cleophas, and Mary Magdalene.

26. When Jesus therefore saw his mother, and [the disciple standing by, whom he loved, he saith unto his mother, Woman, behold thy son.]

[Paraphrase] 26. John, he said unto his mother, John shall supply the place of a son to thee, to sustain thee, (see note on 1 Tim. 5. b.)

27. Then saith he to the disciple, Behold thy mother. And from that hour that disciple took her unto his own home.]

[Paraphrase] 27. And to John, Deale thou with her, as with thine own mother; whereupon John took her home to his own house with him.

28. After this Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, saith, I thirst.

29. Now there was set a vessel full of vinegar, and they filled a spunge with vinegar, and put it upon hyssop, and put it to his mouth.]

[Paraphrase] 28, 29. After this, Jesus considering that all this while, or thus far, all the prophecies concerning him had punctually been fulfilled, to give farther occasion to the fulfilling that of Psal. 69. 22. he saith, I thirst. Or, seeing that now all was completed, save only that one particular prediction, he calls for somewhat to drink, knowing that, according to that of the Psalmist, they would give him vinegar, And accordingly so they did.

30. When Jesus therefore had received the vinegar, he said, It is finished, and he bowed his head, and gave up the ghost.]

[Paraphrase] 30. And as soon as he had drunk of that, he said aloud, All prophecies are now fulfilled, as far as belongs to my life, and bowing his head, as in a gesture of adoration and prayer, he said, Father, into thine hands I commend my spirit, and so expired.

31. The Jews therefore, because it was the preparation, that the bodies should not remain upon the cross on the Sabbath day, (for that Sabbath day was [note d] an high day]) besought Pilate that their legs might be broken, and they taken away.

[Paraphrase] 31. Then the Jews, that the bodies of the dead might be quickly taken from the cross, and not hang there on the day following, which was the first day of unleavened bread (to which this day of the Pasch was the eve or preparation) and also Saturday, and so a feast and a Sabbath together.

32. Then came the soldiers and brake the legs of the first, and of the other which was crucified with him.]

[Paraphrase] 32. The soldiers therefore according to appointment went to take them down, and lest there should be any life in them, and so being taken down they should run away and escape, they brake the legs of the two thieves.

33. But when they came to Jesus, and saw that he was dead already, they brake not his legs.

34. But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water.

35. And he that [note e] saw it, bare record, and his record is true, and he knoweth that he saith true, that ye might believe.

36. For these things were done that the scripture should be fulfilled, A bone of him shall not be broken.]

[Paraphrase] 35, 36. And John the writer of this, testified the truth of it, and his testimony, though of a single witness, is worthy of belief, because he was an eye-witness, and the thing testified agrees with a prophecy, Psal. 34. 20. A bone &c.

37. And again another scripture saith, [note f] They shall look on him whom they pierced.

38. And after this, Joseph of Arimathea (being a disciple of Jesus, but [secretly,] for fear of the Jews) besought Pilate that he might take away the body of Jesus, and Pilate gave him leave; he came therefore and took the body of Jesus.

[Paraphrase] 38. Not following him openly,

39. And there came also [Nicodemus] which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound weight.

[Paraphrase] 39. See ch. 3. 2.

40. Then took they the body of Jesus and wound it in [note g] linen clothes with the spices, as the manner of the Jews is to bury.

41. Now in the place where he was crucified there was a garden, and in the garden a new sepulcher, wherein was never yet man laid.]

[Paraphrase] 41. Now near the place of his crucifixion there was a garden, where this Joseph had a tomb (Mat. 27. 60.) which he had newly hewed out for his own use, and nobody had as yet ever been buried in it.

42. There laid they Jesus therefore, [because of the Jews preparation day,] for the sepulcher was nigh at hand.

[Paraphrase] 42. See v. 31.

Annotations on S. JOHN, Chap. XIX.

[ a] V. 13. In the Hebrew Gabbatha ] The word is Syriac or Chaldee, and so called Hebrew here, according to the custom of the New Testament, which calls the Syriac language (being at that time the vulgar of the Jews) the Hebrew, and therefore Nonnus in his paraphrase reads

[ b] V. 14. About the sixth hour ] Here is a seeming difference between the Evangelist, and S. Mark, in the specifying the time of day, wherein Christ was condemned and led immediately to crucifixion. It is here 〈 in non-Latin alphabet 〉 , about the sixth hour, but there Mar. 15. 25. 〈 in non-Latin alphabet 〉 — It was the third hour and they crucified him. If the reading of the ancient Greek and Latin MS. were here to be heeded, this controversy were soon at an end, for that reads here 〈 in non-Latin alphabet 〉 it was about the third hour. And so Peter Bishop of Alexandria reads it, adding 〈 in non-Latin alphabet 〉 , as the accurate Copies have it, & that written with S. Johns own hand, which is still preserved in the Church of Ephesus, and is had in great Reverence by the faithful there. But of what authority that relation is may yet be questioned, and the ancient Alexandrian Copy which we have oft cited by the name of the Kings MS. accords in the main with the printed copies 〈 in non-Latin alphabet 〉 it was as it were the sixth. And it is more probable that the reading 〈 in non-Latin alphabet 〉 the third in Mark should move some transcribers here to read 〈 in non-Latin alphabet 〉 too, (to take away this seeming difference, and to accord the Evangelists, which they conceived to differ, if it were read 〈 in non-Latin alphabet 〉 the sixth, ) then for any to turn 〈 in non-Latin alphabet 〉 to 〈 in non-Latin alphabet 〉 , contrary to what was before in S. Mark, if they had found it otherwise. This other way then will be more proper to salve the difficulty. That the whole 〈 in non-Latin alphabet 〉 , night and day, or four and twenty hours, was divided into eight parts among the Jews, is ordinarily known, each of them containing three hours, the third, the sixth, the ninth, and the twelfth hour, and then the like again for the several watches of the night; These also were hours of prayer, and of going up to the Temple in the day time, and at each of them the trumpet sounded to congregate, or call pious persons thither. This sound of the trumpet was it that gave denomination to the hour; when the trumpet had sounded to the sixth-hour-prayers, it was then said to be the sixth hour, & not till then, Only when that time approached, and was nigh at hand, it was said to be 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , about, or as 'twere, the sixth hour. Now not only that time, when that hour came, was called by that name, but also from that, all the space of the three hours, till the next came, was called by the name of the former; all the space from nine of clock till twelve was called the third hour, All from twelve till three after noon, the sixth hour. So that the time of Christ's crucifixion being supposed to be somewhat before, but yet near our twelve of clock, or midday, as it may truly be here said that it was 〈 in non-Latin alphabet 〉 about, or as 'twere the sixth hour, (and so S. Luke hath it, chap. 23. 44.) so it is as truly and fitly said by S. Mark, that it was 〈 in non-Latin alphabet 〉 the third hour, that space which is called by the name of the third hour being not yet passed, though it drew toward an end.

[ c] V. 17. Bearing his Cross ] Christ's carrying his cross, was a part of the Roman custom of crucifying; so saith Plutarch, de ser. Num. Vin. 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , Everyone of the malefactors, that are to be put to death, carries out his own cross. So Artemidorus, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , he that is to be nailed to the cross first carries it upon his shoulders, and so Plautus distinctly, Patibulum ferat per urbem, deinde affigatur cruci, Let him carry it thorough the city, and then be fastened to it. And whereas in the other Gospels, there is no mention of this, but only of their pressing Simon of Cyrene to carry it for him (which is not mentioned here) the way of reconciling that difficulty is very easy, by affirming, that he first bare it himself according to the Roman custom (which S. John, according to his wont, mentions, because it was omitted by the rest) but after, meeting Simon by the way, they made him bear it for him.

[ d] V. 31. An high day ] That day was the first of Unleavened bread, and the Sabbath too, and therefore a Sabbath, and a great day. For that which is among the Hebrews 〈 in non-Latin alphabet 〉 a feast, 〈 in non-Latin alphabet 〉 , convocatio coetus, the day of solemn assembly in any feast, (such were the first day, and the last of the feast of Tabernacles, the first, and seventh of the feast of Unleavened bread, and the day of Pentecost ) is by the Jews, writing in Greek called 〈 in non-Latin alphabet 〉 , a great day. So it is rendered by the Greek Isa. 1. 13. 〈 in non-Latin alphabet 〉 , where we read calling of assemblies. Hence is that of Tertull. cont. Marci. l. 5. Dies observatis, &c. Ye observe days, & among them he names jejunia & dies magnos, fasts and great days, so Job. 7. 37. the last day of the feast of Tabernacles, which was a day of calling assemblies, is there called 〈 in non-Latin alphabet 〉 , the great day of the feast. See Scal. proleg. de Emend. Temp. p. 7. & 6.

[ e] V. 35. Saw it ] This speech of this Evangelist, and his so much care in the testifying of this fact from his own sight of it, is an argument that he looked on it as a very weighty and considerable passage. And so 1 Job. 5. 6. he makes use of it as such; This is he that came with water and blood, not by water only, but by water and blood, and v. 8. There be three that bear witness on earth, the Spirit, and the water, and the blood, and these three agree in one. What the particular is, wherein the weight of this passage lies, will be worth considering. And first it is ordinarily affirmed that there is a capsula. on the left side of the heart, called the pericardium, w ^c h hath water in it, of continual use for the cooling of the heart, and that the coming out of water with the blood here, was a testimony of the wounding his very heart, the entering of that iron, the spear, into his soul. Against this others have framed an objection, that it was not the left, but the right side of Christ, which was at this time wounded by the soldier, and that the Arabic texts generally express it so (see Kirstenius Arab. Gram. p. 5.) and consequently that the 〈 in non-Latin alphabet 〉 , the waters flowing out together with the blood, could not be any natural effect of that wound. But that objection is of little force; for 1. such is the posture of the heart in the body, rather in the middle then inclining to the left side; and 2 ^d lie. so great is that pericardium, as Anatomists find, especially after death when the water much increaseth, that if the right side were pierced so deep as to the heart, it would send out water. And therefore this may first be resolved, that this being an evidence of the wounding of the heart, and the Physicians Maxim being certain, 〈 in non-Latin alphabet 〉 he that is wounded in the heart must certainly die, and

[ f] V. 37. They shall look on him whom —] This is one of the places in which (as also Rev. 1. 7.) the Evangelist quotes the testimony of the Old Testament, not from the Septuagint, but from the Hebrew text. For in the place of Zach. 12. 10. the Septuagint or Greek translators read 〈 in non-Latin alphabet 〉 , reading, it seems, 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 by the mistake of the two letters which are so like, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 .

[ g] V. 40. Linen cloths ] 〈 in non-Latin alphabet 〉 in Hesychius signifies 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 is by him rendered 〈 in non-Latin alphabet 〉 , a band or swath; so ch. 20. 7. and so the 〈 in non-Latin alphabet 〉 in the story of Lazarus, c. 11. 44. which word is by Grammarians derived from 〈 in non-Latin alphabet 〉 mors, and so signifies peculiarly those swathes that belong to dead men, wherein their whole body was wound,

CHAP. XX.

1. The first day of the week [cometh Mary Magdalene] early when it was yet dark, unto the sepulcher, and seeth the stone taken away from the sepulcher,

[Paraphrase] 1. Came Mary Magdalene (and divers other women, that had followed Jesus in his lifetime Lu. 24. 10.)

2. Then she runneth away and cometh to Simon Peter, and to [the other disciple, whom Jesus loved, and saith unto them, They have taken away the Lord] out of the sepulcher, and we know not where they have laid him.

[Paraphrase] 2. John, the writer of this Gospel, and told them, The body of the Lord is taken

3. Peter therefore went forth, and that other disciple, and came to the sepulcher.

4. So they ran both together, and that other disciple did outrun Peter, and came first to the sepulcher.

5. And he stooping down and looking in, saw the linen clothes lying, yet went he not in.

6. Then cometh Simon Peter following him, and went into the sepulcher, and seeth the linen clothes lie,

7. And the napkin that was about his head not lying with the linen clothes, but wrapped together in a place by itself.

8. Then went in also that other disciple, which came first to the sepulcher, and he saw and believed.]

[Paraphrase] 8. And then upon his report John also, that other disciple which came before Peter (see ch. 1. c.) to the sepulcher, went in, and saw how the swathes and napkin were laid, and believed what Mary and Peter had told him, and was thereby convinced that he was risen.

9. For as yet they knew not the scripture, that he must rise again from the dead.]

[Paraphrase] 9. For as yet they were not assured by the prophecies of scripture that it was to be so, neither did they believe the testimonies of those that saw him risen, Mar. 16. 11, 12, 13, 14.

10. Then the disciples went away again unto their own home.

11. But Mary stood without at the sepulcher weeping, and as she wept, she stooped down, and [note a] looked into the sepulcher,

12. And seeth two Angels in white, sitting, the one at the head, and the other at the feet▪ [where the body of Jesus had lain.]

[Paraphrase] 12. of the tomb.

13. And they say unto her, Woman, why weepest thou? She saith unto them, because they have taken away my Lord, and I know not where they have laid him.

14. And when she had thus said, she turned herself back and saw Jesus standing, and knew not that it was Jesus.]

[Paraphrase] 14. And having said so, and received answer from the Angels that he was risen from the dead, and that she should go and tell his disciples &c. Mat. 28. 5, 6. Mar. 16 6, 7. Lu. 24. 6 she went from the sepulcher toward the place where the disciples were, Mat. 28. 8. and as she goes, (see note a.) she sees a person standing, which indeed was Jesus, though she knew him not.

15. Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She supposing him to be the Gardner, saith unto him, Sir, if thou have born him hence, tell me where thou hast laid him, [and I will take him away.]

[Paraphrase] 15. and I will carry him to his grave again, or provide some other burying place for him.

16. Jesus saith unto her, Mary. She turned herself and saith unto him, Rabboni, which is to say, Master.

17. Jesus saith unto her, [Touch me not, for I am not yet ascended to my Father; but go to my brethren, and say unto them, I ascend unto my Father, and your Father, and to my God, and your God.]

[Paraphrase] 17. This is not a time for me to company with you, as I was wont, but I go to prepare a place for you in heaven, where you shall hereafter enjoy me.

18. Mary Magdalene came, and told the disciples that she had seen the Lord, and that he had spoken these things unto her.

19. Then the same day at evening, being the first day of the week, when the doors [were shut, where the disciples were assembled for fear of the Jews,] came Jesus and stood in the midst, and saith unto them, Peace be unto you.

[Paraphrase] 19. doors of the room where they were together were shut, for the more secrecy to avoid danger from the Jews,

20. And when he had so said, he shown unto them his hands and his side. Then were the disciples glad, when they saw the Lord.

21. Then said Jesus to them again, [Peace be unto you. As my Father hath sent me, even [note b] so send I you.]

[Paraphrase] 21. I take my leave of you (see c. 14. 27.) And do now give you the same commission to execute in the Church when I am gone, which my 〈◊〉 gave me at my coming.

22. And when he had said this, he breathed on them, [and saith unto them, [note c] Receive ye the holy Ghost.]

[Paraphrase] 22. And by that emblem signified to them the holy Ghost which should shortly come down upon them, (and thereby all those gifts of the Spirit of God, which should be necessary to fit them for the discharge of their office) Act. 2. 1. till which time they were to wait at Jerusalem, Lu. 24. 49.

23. [note d] Whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained.

[Paraphrase] 23. See Mat. 16. note h. and Tract, Of the Power of the Keys.

24. But Thomas one of the twelve, [called Didymus] was not with them, when Jesus came.

[Paraphrase] 24. otherwise called Didymus, which by interpretation signifies the Twin.

25. The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, [I will not believe.]

[Paraphrase] 25. I shall not be persuaded that it is he.

26. And [ [note e] after eight days again his disciples were within, and Thomas with them; then came Jesus, the doors being shut,] and stood in the midst, and said, Peace be unto you.

[Paraphrase] 26. the week after, the next week, that day seven nights, the disciples were again met at the service of God, and Thomas was with them, and when the doors had been fast shut for the more secrecy and security, Jesus again as v. 19. came in upon them.

27. Then saith he to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side, and be not faithless, but believing.

28. And Thomas answered, and said unto him, [My Lord and my God.]

[Paraphrase] 28. I acknowledge that thou art my very Lord, and Master, and that is an evidence to me that thou art the omnipotent God of heaven.

29. Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed, [blessed are they that have not seen, and yet have believed.]

[Paraphrase] 29. Thy faith would have been • more excellent, and more eminently rewardable, if without such demonstrative evidence, thou hadst believed, and so is their faith, who have believed without it.

30. And many other signs truly did Jesus in the presence of his disciples, which are not written in this book.

31. But these are written that ye might believe that Jesus is the [Christ,] the son of God, and that believing, ye might have life through his name.

[Paraphrase] 31. Messias.

Annotations on Chap. XX.

[ a] V. 11. Looked into the sepulcher ] Some difference there seemeth to be betwixt these narrations in this and in S. Luke's Gospel, As 1. Mary's going to Peter, and his coming to the sepulcher are here set down before the appearance of the Angels, but in Luke the vision of the Angels is first mentioned c. 24. 4. and her going v. 9. and Peters running to the sepulcher v. 12. And in the other Gospels there is no mention of her going, till she had seen the vision. This seeming difference will be reconciled only by observing this one thing (which hath been formerly observed Note b. on the Title of the Gospel, and Lu. 6 Note d.) that Luke writing from notes, which he had collected from eye-witnesses, and not from his own knowledge, obs •• ves not so exactly the order of time, where things 〈◊〉 done or spoken, but ofttimes in another method, puts together things of affinity to one another, though not done or said at the same time, and so here sets down all that concerns the women together, and then after, that which concerns Peter, though part of that which concerned the women were done after that which is mentioned of Peter. The punctual observation of the order being not necessary, when the things themselves are truly recited. The true order of the story seems to stand thus, Mary and the women came to the sepulcher, Mat. 28. 1. Mar. 16. 2. Lu. 24. 1. Job. 20. 1. and coming they find, that before they came, an Angel with an earthquake had rolled away the stone, Mat. 28. 2. where the 〈 in non-Latin alphabet 〉 , there was an earthquake, must be taken in the time perfectly past, there had been an earthquake, and an Angel had rolled away the stone, for in all the other Gospels it is said at their coming, Mat. 16. 3. that it was rolled away, and they found, Mat. 28. 2. and here, she seeth the stone rolled away, and then, going in, they found not the body of Jesus, Lu. 24. 2. Upon this Mary runs to Peter & John, which passage is only mentioned here, Then Peter, Lu. 24. 12. and Peter and John here, run to the sepulcher and satisfy themselves of the truth of her report, & having done so, Peter in Luke, and both of them here, v. 10. return to their own abodes. Where by the way the phrase here used for their returning home, being 〈 in non-Latin alphabet 〉 , they went away again, or back to themselves, gives us reason to think that Lu. 24. 12. the words should not be read 〈 in non-Latin alphabet 〉 , and he departed, wondering in himself, &c. but he departed to himself, that is, to his place of abode, wondering, &c. While they returned, the women, it seems, stay at the sepulcher, Mary here v. 11. and the women Lu. 24. 4. doubting what it should be; and then follows the appearance of the Angels one or more, two here v. 12. and Lu. 24. 4. one in Matthew and Mark, sitting on the stone, Mat. 28. 2. on the right side of the monument, Mar. 16. 5. which being supposed to be one and the same Angel, doth not yet exclude a second mentioned by these other two Evangelists. The Angels speak to the women, in all the Gospels, and assure them of the resurrection of Christ, and upon that the women depart to tell the news. This is here said in these words, 〈 in non-Latin alphabet 〉 , having said this she turned backward, not that she did so, before she received any answer • her speech, but the answer being at large set down in all the Gospels, that Christ was risen, that he had before told them he should rise, Lu. 24. 7. that they should carry the disciples word of it, and that they should see him in Galilee, Mat. 28. 7. Mar. 16. 7. there was no need for John that wrote those things especially that were omitted by the other, to mention this. And therefore supposing that answer to intervene after her speech to the Angel, it follows agreeably to the other Gospels, that she departed from the sepulcher, now the second time, to report his resurrection to all his disciples, according to the Angels appointment. And in that passage all the Evangelists concur, Lu. 24. 9. the women returned, which is all one with, she turned backward here, And in Matthew, and Mark, they went out with hast to tell the disciples.

[ b] V. 21. So send I you ] The Jews have a saying that A man's Apostle is as himself, that is, is his vicarius or proxy. For the Jews had Apostles, whom they sent on their affairs into the countries, and are not to be looked on as bare messengers, but as their proxies or deputies to receive their dues, and to act for them. So Saul was an Apostle of the Consistory to Damascus Act. 9. with letters of Commission from the Rulers. Thus the Twelve, after Christ's departure, had others, whom they sent on some parts of their charge, and then they were called their Apostles; So Paul and Barnabas had John, Act. 13. 5. Paul had Timothy and Erastus, Acts 19. 22. and Mark, 2 Tim. 4. 11. These when they were employed in preaching the Gospel to them that had not yet received it, the Scripture calls Evangelists, that is, disciples of the Apostles, sent with commission by them to publish the Gospel, where the Apostles could not go, and therefore are by S. Paul placed next the Apostles, 1 Cor. 12. 28. Ephes. 4. 11. Thus Philip the Deacon, being employed by the Twelve to Preach at Samaria, is called Philip the Evangelist, Act. 8. 5, 12. and c. 21. 8. so was Steven to the Jews, Act. 6. 9. and so Timothy 2 Tim. 4. 5. Phil. 2. 19. and so Luke and others are called Apostles of the Churches 2 Cor. 8. 18, 19, 23. and, as such, 〈 in non-Latin alphabet 〉 , the glory of Christ, the word which is used to denote the presence of God in any place, and so there intimates the presence of Christ in them his substitutes or proxies. Thus S. Peter preached at Rome by himself, at Alexandria by S. Mark, his Apostle; S. Paul at Rome by his Apostles, of whom Andronicus and Junias were the most eminent, Rom. 16. 7. which seems to be the reason of the difference among the Ecclesiastical writers about the next successors of the Apostles in some Sees. By all this appears the meaning of this speech of Christ, that as he was God's Apostle or messenger, and so his proxy or vicarius on the earth, so the Disciples were now made his, 〈 in non-Latin alphabet 〉 disciples, attendants of his, before, v. 20. but now by this sending, 〈 in non-Latin alphabet 〉 Apostles forever after; sent as Commissioners to supply his place, to perform those offices over the world (to plant a Church) which he being now about to return to his father, could not corporally do, and so to succeed him in his office, and they again to send or constitute others in the like manner; see Note on Lu. 6. d.

[ c] V. 22. Receive ye the Holy Ghost ] 〈 in non-Latin alphabet 〉 , receive the holy Ghost, signifies here not the actual giving of the holy Ghost (for that came not on them till Act. 2. and they are appointed to stay at Jerusalem Lu. 24. 49. till they were endued with power from above, which therefore, now before his Ascension they had not received, and when the Spirit came it would lead them into all truth, and as yet it appears by their question Act. 1. 6. that they were not thus led into all truth ) but only the confirming to them his former promise, (and, by the ceremony of breathing on them, to express the 〈 in non-Latin alphabet 〉 , the eternal breath, and Spirit of God, sealing it, as it were solemnly unto them) and preparing and fitting them for the receiving of it. So saith Theophylact, 〈 in non-Latin alphabet 〉 [ 〈 in non-Latin alphabet 〉 ] 〈 in non-Latin alphabet 〉 , The words [ receive the holy Ghost ] signify, be ye ready to receive him. And again, 〈 in non-Latin alphabet 〉 , &c. He breathed on them, not now distributing the perfect gift of the holy Ghost, for that was to be done at Pentecost, but fitting them for the receiving of it. For though in the next words, whose signs, &c. the power of the Keys, or stewardship in the Church were actually instated on them, yet was not this to be exercised by them, till the holy Ghost came down upon them, as Ephes. 4. 8. It is first, he gave gifts unto men, (at the descent of the Spirit) and then, gave some Apostles, &c. v. 11. This interpretation of this place, will direct to the full importance of those words Lu. 4. 49. I send the promise of my father upon you so as to render them directly parallel to this. The promise of the Father was the holy Ghost Joh. 15. 26. and the I send upon you all one with 〈 in non-Latin alphabet 〉 receive him, And then the power from on high in the end of the verse, clearly signifies that visible mission of the holy Ghost. And all this most aptly delivered for the proof of the words here immediately precedent, As my father sent me, so send I you, intimating that as at his mission from his father to his office, he was anointed, or consecrated with, or by the holy Ghost Act. 10. 38. by descent of the holy Ghost on him at his Baptism Lu. 3. 23. so the Apostles at their mission or entrance on their power should be consecrated also.

[ d] V. 23. Whosoever sins ye remit ] That the power of binding and loosing in Saint Matthew, first promised c. 16. then farther described for the manner of it c. 18. the power of the Keys, of admitting and excluding out of the Church, and so the power of Excommunication put into the hands of the Apostles first, and from them communicated to the succeeding Governors of the Church, is it which is here given by Christ, may appear by the words 〈 in non-Latin alphabet 〉 remit, and 〈 in non-Latin alphabet 〉 retain, which are perfectly all one with 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 loosing and binding in S. Matthew. If there be any difference, it is only this, that 〈 in non-Latin alphabet 〉 signifies to bind, 〈 in non-Latin alphabet 〉 signifies to keep bound as well as to bind, in which respect 〈 in non-Latin alphabet 〉 is here more proper in this place, then the other, because the order is here inverted, and 〈 in non-Latin alphabet 〉 retaining put after 〈 in non-Latin alphabet 〉 remitting, and so the word which signifies to keep bound, is more critically adapted to this place, then 〈 in non-Latin alphabet 〉 to bind would have 〈◊〉 , and yet when binding is mentioned first, 〈 in non-Latin alphabet 〉 ( 〈◊〉 in the other places) is as exact as 〈 in non-Latin alphabet 〉 . This slight difference being granted, the words are otherwise to all uses perfectly Synonymous, 〈 in non-Latin alphabet 〉 remit and 〈 in non-Latin alphabet 〉 loose, especially as applied to sin, both signify forgiving of it, the first referring to sin in the notion of a debt or thralldom (to both which it is applied in the New Testament, to 〈 in non-Latin alphabet 〉 debts Mat. 6. 12. 〈 in non-Latin alphabet 〉 captivity Lu. 4. 18.) the second to sin in the notion of a band, so Gen. 4. 12. 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , my sin is greater then can be forgiven. So Exod. 32. 21. 〈 in non-Latin alphabet 〉 , O that thou wouldest forgive them that sin. And so 〈 in non-Latin alphabet 〉 Job. 42. 9. 〈 in non-Latin alphabet 〉 , he forgave them their sin by Job, that is by, his mediation, where the Hebrew read 〈 in non-Latin alphabet 〉 God accepted the person of Job. So also for 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , the same Hebrew word 〈 in non-Latin alphabet 〉 is by the Septuagint rendered by both of them, 〈 in non-Latin alphabet 〉 Jer. 33. 1. 〈 in non-Latin alphabet 〉 Dan. 10. 8. & 11. 6. and so Act. 2. 24. 〈 in non-Latin alphabet 〉 being holden is set opposite to 〈 in non-Latin alphabet 〉 loosing, and so must signify being kept bound, and so almost in all other places it signifies to hold fast, or take hold of, and is sometimes joined with 〈 in non-Latin alphabet 〉 (as holding fast is preparative to binding) Mat. 14. 3. 〈 in non-Latin alphabet 〉 laying hold on him bound him, and Rev. 20. 2. 〈 in non-Latin alphabet 〉 he held fast and bound. So in S. Basil speaking of the freedom of Christians in their bands, he saith they are 〈 in non-Latin alphabet 〉 , bound but not capable of binding. And accordingly it is affirmed by Theophylact on Mat. 13. that Christ's promise of the power of binding and loosing was fulfilled in these words, Whose sins you do remit they are remitted, &c. And therefore whatsoever is brought by some to avoid the force of those places in S. Matthew, and to cast off the censures of the Church, (by affirming that to bind there, is to declare forbidden, and to loose, to declare lawful ) being utterly unappliable to this place, where it is not whatsoever, as there, (which is more liable to that misinterpretation ) but whose sins, &c. (which is no way capable of it; for it cannot be imagined that Christ should mean whose sins ye shall declare lawful, or unlawful ) by this one method of searching the meaning of these two words in this place, is proved utterly ineffectual. Of this see more at large in the Tract of the power of binding and loosing.

[ e] V. 26. After eight days ] The phrase 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , signifies after another week (that is, as it seems, on the first day of the week, as before ver. 19. For so the Jews express a week by eight days; So Josephus Ant. lib. 7. cap. 9. having said 〈 in non-Latin alphabet 〉 , presently he explains it by 〈 in non-Latin alphabet 〉 from week to week, Thus when S. Luke saith cap. 9. 28. 〈 in non-Latin alphabet 〉 , about eight days, S. Matthew c. 17. 1. hath 〈 in non-Latin alphabet 〉 , after six days, the truth being that it was that day seven-night, which including the first and the last day is called eight days, and excluding them, and referring only to the interval betwixt, is called six days. Thus do we in the distinction of Agues, which we call the quartan and the tertian, in each including the two days which are the extremes, and not only the interval between the fits.

CHAP. XXI.

1. AFter these things, Jesus shown himself again to the disciples at the [sea of Tiberias,] and on this wise shown he himself.

[Paraphrase] 1. lake of Gennesareth (see note on Lu. 8. c.)

2. There were together Simon Peter, and Thomas called * Didymus, and [Nathaniel of Cana in Galilee, and the sons of Zebedee,] and two other of his disciples.

[Paraphrase] 2. Bartholomew perhaps (see note on c. 1.) and James and John,

3. Simon Peter saith unto them, I go a fishing. They say unto him, We also go with thee.] They went forth and entered into a ship immediately, and that night they caught nothing.

[Paraphrase] 3. And Simon returning to his trade again, called the rest to go to fishing, and they agreed to do so, And

4. But when the morning was now come, Jesus stood on the shore, but the disciples knew not that it was Jesus.]

[Paraphrase] 4. But either he was so disguised, or their eyes so held by God's power and pleasure, that though they saw a man, they knew not who it was.

5. Then Jesus saith unto them, Children,] have ye any meat? They answered him, No.

[Paraphrase] 5. Then Jesus calling to them in a familiar manner, asked them, saying,

6. He said unto them, Cast the net on the right side of the ship, and ye shall find: They cast therefore, and now they were not able to draw it for the multitude of fishes.

7. Therefore that disciple whom Jesus loved saith unto Peter, It is the Lord. Now when Simon Peter heard that it was the Lord, he girt his [note a] fishers coat unto him (for he was naked,) and did cast himself into the sea.]

[Paraphrase] 7. Hereupon John told Peter, Assuredly it is Jesus: Now when Peter heard it was Jesus, he would not stay, but only put on his upper garment (having nothing before but his inner garment upon him,) and went into the lake to go to him.

8. And the other disciples came in a little ship, (for they were not far from land, but as it were two hundred cubits) dragging the net with fishes.]

[Paraphrase] 8. And the rest of them did not so, but being not far from land, where Jesus was, went to him by boat, dragging the net, full of fishes, along with them.

9. As soon as they were come to land, [they saw a fire of coals there, and fish laid thereon and bread.]

[Paraphrase] 9. they discern a greater miracle then the former, a fire of coals, and a fish laid on it, and bread, all created or produced out of nothing, by the power of Christ.

10. Jesus saith unto them, Bring of the fish, which ye have now caught.

11. Simon Peter went up] and drew the net to land, full of great fishes, an hundred and fifty and three, and for all there were so many, yet was not their net broken.

[Paraphrase] 11. Simon went into the ship, or boat,

12. Jesus saith unto them, Come and dine. And none of the disciples durst ask him, Who art thou? knowing that it was the Lord.

13. Jesus then cometh and taketh bread and giveth them, and fish likewise.]

[Paraphrase] 13. took bread and fish, and eat himself, and gave them to eat, to signify to them the reality of his resurrection, See note on Mat. 26. f.

14. This is now the third time that Jesus shown himself to his disciples, after that he was risen from the dead.]

[Paraphrase] 14. This was the third day of Christ's appearing to his disciples after his resurrection, though the sixth time of his appearance, and the fourth that he appeared to the disciples, yet the third time also that he appeared to all, or more of them together.

15. So when they had dined, Jesus saith to Simon Peter, [Simon, son of Jonas [note b] , lovest thou me more then these? He saith unto him, Yea Lord, thou knowest that I love thee. He saith unto him, Feed my lambs.]

[Paraphrase] 15. Peter, Is thy love to me so great as thou didst seem to affirm it, when Mat. 26. 23. thou saidst though all men should forsake me, thou wouldst not? Is thy love surpassing the love of all other my disciples? Or is thy love agreeable to this thy expression of it, in casting thyself into the sea to come to me? v. 7. And he answered, Lord, thou knowest that I love thee sincerely, though now being taught by my former fall, I shall not make comparison with all others. He saith unto him, Let thy love be expressed to me, in thy care of that flock committed to thee.

16. He saith unto him again the second time, Simon son of Jonas, lovest thou me? He saith unto him, Yea Lord, thou knowest that I love thee. He saith unto him, Feed my sheep.

17. He saith unto him the third time, Simon son of Jonas, lovest thou me?] Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things, thou knowest that I love thee. Jesus saith unto him, Feed my sheep.

[Paraphrase] 17. Jesus to exemplify to him, how he was to use the power of the keys promised to him, Matth. 16. calls him here three times (proportionably to his threefold denial) to confess Christ, and his love to him, and so to clear himself, 2 Cor. 1. 11.

18. Verily, verily, I say unto thee, [when thou wast young, thou girdedst thy self, and walkedst whither thou wouldest; but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not.]

[Paraphrase] 18. In the former part of thine age thou hast been free to do what even now thou didst, ver. 7. to live at thine own pleasure, but age shall bring pressures and afflictions on thee, within 40 years thou shalt be taken, and do as captives do, when they yield to the greater force, and be bound (see Lu. 12. b.) and carried to the cross, the place of execution.

19. This spake he signifying by what death he should glorify God. And when he had spoken this, he saith unto him, Follow me.]

[Paraphrase] 19. This speech of Christ was a figutative expression that crucifixion was the kind of death, by which he should confess Christ. And to this he added these words, Follow me, that is, thou shalt follow me in sufferings, as before thou didst in discipleship.

20. Then Peter turning about, seeth [the disciple, whom Jesus loved, following, which also leaned on his breast at supper, and said,] Lord, wchih is he that betrayeth thee?

[Paraphrase] 20. John, Christ's beloved disciple, who at his last supper was next unto him, c. 13. 13. and asked him that question,

21. Peter seeing him, saith to Jesus, Lord, [ and what shall this man do?]

[Paraphrase] 21. But what shall this man's fate be?

22. Jesus saith unto him, [If I will that he tarry [note c] till I come, what is that to thee, Follow thou me.]

[Paraphrase] 22. I told you of some that should escape the fury of the evil times approaching, and continue to the time, that I shall come in judgment against Jerusalem, and destroy it by the Romans: And what harm is it to thee? and how art thou concerned to know, if John be one of these? thou art likely to follow me to the cross, and the cheerful doing of that, becomes thee better then this curiosity.

23. Then went this saying abroad among the brethren, that that disciple should not die: yet Jesus said not unto him, he shall not die, but if I will that he tarry till I come, what is that to thee?

24. This is the disciple which testifieth these things and wrote of these things, and we know that his testimony is true.]

[Paraphrase] 24. This is he that is the author of this Gospel, which he preached in Asia, and about two and thirty years after Christ's ascension, by the entreaty of the Asian Bishops wrote and published it, And the Christians of Asia, especially of the Church of Ephesus know so much of his good life, miracles and veracity, and withal of the agreeableness of his time of death with what is here affirmed to be foretold by Christ, that we cannot but approve his testimony, and affix our seal to all that is in this Gospel affirmed by him.

25. And there are also many other things which Jesus did, the which if they should be written everyone [note d] I suppose that even the world itself could not contain the books which should be written.] Amen.

[Paraphrase] 25. Thus much was written by S. John, but much more was done by Jesus, many miracles &c. all which if they were distinctly set down in writing, they would even fill the world, the volumes would be so many.

Annotations on Chap. XXI.

V. 7. Fishers coat ] What 〈 in non-Latin alphabet 〉 signifies, may thus be collected. 1. Sam. 18. 4. Jonathan is said to put it off, and give it to David. Where, as the Hebrew hath 〈 in non-Latin alphabet 〉 , pallium (see Matt. 5. Note r.) the upper garment, so by Jonathan's giving it to David, it appears it was of some value, and that agrees also to the upper garment, which was such. Now though Soudas in one place interprets it 〈 in non-Latin alphabet 〉 , the inner garment, or shirt, yet it is clear by him else where, that this was his notion not of 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 , for so he sets down the difference between these two, making 〈 in non-Latin alphabet 〉 , to signify 〈 in non-Latin alphabet 〉 , the inner garment, and 〈 in non-Latin alphabet 〉 , the outer. So the old Greek and Latin Lexicon, 〈 in non-Latin alphabet 〉 Instita superaria, garments that are put over. Nonnus expresses this here to be cast over them, to cover their thighs,

V. 15. Lovest thou me? ] To love Christ is so to love, as to hold out in confessing of him in the time of the greatest danger; see Note on Rev. 2. 4. that love that casteth out fear, 1 Joh. 4. 18. So here it is opposed to renouncing, or denying of Christ in the time of trial. Peter had resolved he would never thus renounce Christ, though all others should, which was in effect that he loved Christ more then any other disciple did, But having failed foully in that particular, at the time of Christ's arraignment, and denied him three times, when no other disciple, save Judas did once, Christ now calls to his mind that former speech and contrary performance of his, and by thrice repeating this question, Peter lovest thou me? in respect of his three denials, and the first time adding the words, more then these? in respect of his magnifying his love beyond all others, he now engageth him by the sense of his fall, to a better discharge, and more constant expression of his love in converting men to the faith of Christ, and laboring in the Gospel, and to raise him up with some comfort after so sharp an admonition, he foretells him, that now indeed he should suffer death for the testimony of this truth.

V. 22. Till I come ] What is oft meant in the Gospels by the coming of Christ (viz. that famous execution upon the Jews,) hath been oft mentioned, (see Note on Matth. 16. 0. & 24. b.) This John did survive; Peter, of whom Christ prophesies here ver. 18. being put to death in Nero's time, but John continuing not only till Titus 's time, but through Domitians and Cocceius Nervas to Trajans reign, above an hundred years after Christ's birth, and so thirty years after this coming of Christ was past. So saith Iren. l. 2. p. 192. A. and by what he adds of the Seniores qui non solùm Joannem viderint, sed & alios Apostolos, the Elders which saw not John only, but the other Apostles also, 'tis probable, that some others of the Apostles lived to that time of Trajane also.

[ c] V. 25. I suppose that —] That S. John wrote this Gospel at the entreaty of the Bishops of Asia, constituted by him, is affirmed by Eusebius, To which it is agreeable that they should set their signal, or Testimony to it, to recommend it to other Churches reception, And accordingly, the attestation is given in the plural number, ver. 24. 〈 in non-Latin alphabet 〉 , we know that his testimony is true. And then this last verse, though it may be a conclusion of S. Johns, (the former attestation being included as in a parenthesis, ) yet may it also well be a part of that attestation, caused by the consideration of the fabric of this Gospel, on purpose designed not to set down all the passages of Christ's story, but some eminent ones, passed by the other Evangelists: The reason of which is here rendered, because it would be too long to set down all; One only objection there is against the Bishops of Asia being authors of this last verse, because the word 〈 in non-Latin alphabet 〉 I suppose is here in the Singular number; but that is answered by observing that that word is a form usual in hyperbole's, which as it keeps this, and the like speeches from being false, as they would be, were they by way of positive affirmation, so is it used indifferently, whether it be one, or more that speak it.

CHAP. I.

1. T He former treatise have I made, O Theophilus, of all that Jesus began both to do and to teach,]

[Paraphrase] 1. The Gospel which I wrote was designed by me to set down for the use of all Christians (see Lu. 1. note c.) a relation of all things, which Jesus both did, and taught, see note on Mar. 2. a.

2. Untill the day in which he was taken up, after that he, through the Holy Ghost, had given commandments unto the Apostles whom he had chosen.]

[Paraphrase] 2. From the time of his birth to his assumption to heaven, before which, on that very day that he rose from the dead, Joh. 20. 19. he breathed on his chosen Apostles, and said, Receive the holy Ghost, v. 22. and so by virtue of the power committed to him by his Father, who formerly had sent him, v. 21. he gave them commission in like manner, and delegated the government of his Church to them, and commanded them to preach, and by testifying his resurrection from the dead to confirm his doctrine to all the world.

3. To whom also he shown himself aliva fter his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God.]

[Paraphrase] 3. To which end he appeared to them after his resurrection, and gave them many sure evidences that it was truly he, and talked with them of the Church which should be planted and ruled by them, and of many other things concerning the Gospel, (and his dealing with the enemies thereof. See v. 7. Mat. 3. note g.)

4. And being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me.

5. For John truly baptized with water, but ye shall be [note a] baptized with the holy Ghost, not many days hence.]

[Paraphrase] 4, 5. And as he eat and drank, and was familiarly conversant with them, thereby to give them all possible assurance of the truth of his resurrection, and so of his power and Godhead, and that he was indeed the undoubted Messias, (see Note on Matt. 26. f.) he gave them order after this manner, Go not from Jerusalem suddenly, but there expect a while the completion of that promise, which I gave you from the Father, in these word, when I told you, that as John baptized his disciples with water, so you should have to that an addition of the holy Ghost's coming down upon you within a while, till which time you were to stay here at Jerusalem, and not go about your business of preaching in other places.

6. When they therefore were come together, they asked of him, saying, Lord wilt thou at this time restore again the kingdom to Israel?]

[Paraphrase] 6. And as the disciples met Jesus after his resurrection, they asked him, saying, Do you mean now presently to repair, and settle that kingdom on your followers, which hath been prophesied of, Dan. 7. 18. (see note on Mar. 17. a.) and so do what is expected from the Messias?

7. And he said unto them, It is not for you to know the times or [note b] the seasons which the Father hath put in his own power.]

[Paraphrase] 7. To whom Christ replied, It is not for you to know the secrets which God will keep to himself, and such is the time & moment of Christ's entering on his kingdom, see Mat. 24. 36.

8. But ye shall receive power after that the holy Ghost is come upon you: and ye shall be witnesses unto me, both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth.]

[Paraphrase] 8. Only this I shall tell you, that the holy Ghost shall shortly descend on you, and give you a formal commission for the execution of your office, and then you shall testify the truth of what I have done and said, proclaim and divulge it first in Jerusalem, then all Judea and Samaria; and, after the Jews shall have rejected the Gospel, depart to the heathen world, to the uttermost parts of the earth.

9. And when he had spoken these things, while they beheld, he was taken up, and [note c] a cloud received him out of their sight.]

[Paraphrase] 9. And after he had said thus much in their presence and sight, he was taken up by Angels from the earth, in a bright shining cloud, which enclosed him, so that they could see him no more.

10. And while they looked steadfastly toward heaven, as he went up, behold two men stood by them in white apparel.]