Annotations on the New Testament

Annotations on Chap. XIII.

[ a] V. 8. Hundred fold ] That great proportion of an Hundred fold in the harvest is no such prodigious increase, as men imagine. For though it were strange that to the number of the bushels of seed, there should be an hundred times so many brought home by way of increase, because a great deal of the corn that is sowed, miscarries, and comes to nothing, yet it is easy to observe, that from one single corn (which is here refer'd to by the 〈 in non-Latin alphabet 〉 , &c. and 〈 in non-Latin alphabet 〉 in Mark, that is, one, an hundred ) there oft comes so many branches, and stalks, and grains in all those stalks, as may easily and ordinarily make up the number sometimes of thirty, sometimes of sixty, nay sometimes of an hundred fold, though the truth is, the hundred fold is the liberallest proportion, and so is set down as the highest degree of fruitfulness in the good ground. See c. 19. 29.

[ b] V. 12. Hath ] The word 〈 in non-Latin alphabet 〉 signifies here, (as 'tis plain by the parable,) to use, to occupy, to traffick with grace, to take that care of it, which belongs to so great a treasure, so saith Phavorinus in the word 〈 in non-Latin alphabet 〉 . To have is used for to take care of, to keep, thus perhaps may 〈 in non-Latin alphabet 〉 signify Heb. 12. 28. though it be capable of another rendering, as there we shall see.

[ c] V. 19. Vnderstandeth ] 〈 in non-Latin alphabet 〉 signifies ordinarily laying to heart, thinking on, considering, 〈 in non-Latin alphabet 〉 , saith Didymus, and so 〈 in non-Latin alphabet 〉 Luke 2. 19. seems all one with it; and so Soudas, 〈 in non-Latin alphabet 〉 , to consider or think on, and 〈 in non-Latin alphabet 〉 , and Hesychius, 〈 in non-Latin alphabet 〉 . So 〈 in non-Latin alphabet 〉 , Consider and please thyself in private. And so Prov. 21. 12. the Septuagint renders Maschil by 〈 in non-Latin alphabet 〉 , and so Psal. 106. 7. and so here v. 15. consider and turn, answerable to Ezech. 18. 28. because he considereth and turneth away from his sins.

[ d] Ib. This is he ] That the 〈 in non-Latin alphabet 〉 signifies literally not Him that receives the seed, but that which is sown, either 〈 in non-Latin alphabet 〉 the seed in S. Luke, or 〈 in non-Latin alphabet 〉 the word or the like, appears both by the parable, in which answerable to it is the 〈 in non-Latin alphabet 〉 , &c. some fell, that is in sowing fell, and also more particularly by the parallel place, Luke 8. 11. where 'tis said, that 〈 in non-Latin alphabet 〉 , the seed is the word, and v. 14. instead of the 〈 in non-Latin alphabet 〉 sown, is the 〈 in non-Latin alphabet 〉 , that which falls, which must needs be the corn, and not the ground, and in S. Mark c. 4. 19. 'tis clearly the corn (and not the man or the ground) that becometh unfruitful, and therefore 'tis clear that as 〈 in non-Latin alphabet 〉 he refers to the whole precedent oration, when any one hears, &c. so the 〈 in non-Latin alphabet 〉 sown is the whole of that part of the parable, the seed, and the ground, and the sowing, and the fowls picking it up, all together, and then 〈 in non-Latin alphabet 〉 signifies is denoted by. Only 'tis true, that in the following expression 〈 in non-Latin alphabet 〉 , this is he that heareth. &c. the word is is taken a little otherwise, and the phrase signifies, this is it, (that is, the seed sown in that ground, or in complexe, the seed with its ground is it) which denoteth, or by which is denoted he that heareth, &c. By both which 'tis observable, that in the Scripture Dialect, the word 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , this is doth either, as S. Augustine saith, signify significat, signifies, or significatur, is signified, that is, denotes one thing which is answerable to another, whether it be the sign, or the thing signified, sometimes the sign, as v. 19. the 〈 in non-Latin alphabet 〉 , this is it that is signified by the seed sown by the path side, and sometimes the thing signified, as v. 20. 〈 in non-Latin alphabet 〉 , this is it which signifieth him which heareth the word, &c. and so v. 22. and 23.

[ e] V. 28. Enemy ] The phrase 〈 in non-Latin alphabet 〉 , literally enemy man, is here an Hebraism, the like as we shall find Hest. 7. 6. the man adversary, or adversary man, is this wicked Haman. And so it restrains not the word here to a man, but leaves it in the latitude, that 〈 in non-Latin alphabet 〉 alone would be, a man, or devil.

[ f] V. 35. Vtter ] The word 〈 in non-Latin alphabet 〉 must be rendered, I will pour out, for, saith Hesychius 〈 in non-Latin alphabet 〉 , it signifies to send forth, so as a fountain doth water, or as a Tree its juice or moisture. Thus 〈 in non-Latin alphabet 〉 (which Psal. 19. 3. and so Psal. 119. 171. and Psal. 145. 7. is rendered 〈 in non-Latin alphabet 〉 ) signifies scaturire, or exundare, to pour forth water from within it, as here the 〈 in non-Latin alphabet 〉 , what was before kept close within.

[ g] V. 52. Scribe ] The 〈 in non-Latin alphabet 〉 Scribe, here set opposite to 〈 in non-Latin alphabet 〉 disciple, signifies him that is skillful in the Mosaical Law (as the disciple is he that hath thereto superadded the knowledge of the Gospel) or any man considered as furnished with sacred instructions, and observations out of the Law, and the Prophets, and their 〈 in non-Latin alphabet 〉 , any skill in the mysteries of the old Testament, or Jewish religion; who when he becomes a Disciple, or turns Christian, he becomes furnished with the mysteries of the New Testament; By this means he is here said to be like the house-keeper, who for the maintaining of his family all the year long, is supposed to have a repository for provisions (which is here called his 〈 in non-Latin alphabet 〉 or storehouse ) and there to have laid in provisions of both sorts, new and old, the new of daily pureyance, and the old which we call the store. And being thus furnished, when any entertainment is to be made, he brings forth, and useth what is necessary of both. So for the furnishing a table he brings forth his hot and cold meat, that which is new dressed, and that which remains of former meals. And so in all other parts of Occonomy, New and old garments in the wardrobe. Thus doth this knowing Jew, being now farther instructed by Christ lie under an obligation of performing, as occasion requires, all actions both of Moral and Christian virtues, but first and especially of Christian, which are the new, here first named, though the 〈 in non-Latin alphabet 〉 was last, by way of 〈 in non-Latin alphabet 〉 , in other places frequently observable. See Note on chap. 7. b.

Annotations on S. MATTHEW, Chap. XIV.

[ a] V. 8. Instructed ] The word 〈 in non-Latin alphabet 〉 , saith Budaeus, hath a peculiar notion for a Client instructing an Advocate in his cause, telling him the heads of his defense, and so it may properly signify here, and so the Vulgar reads praemonita, that Herodias instructed her daughter, admonished her before hand, what she should propose to the King by way of request; so in Xenophon 〈 in non-Latin alphabet 〉 . the Masters having shown their Scholars how to do their business, 〈 in non-Latin alphabet 〉 do also by words premonish them. But besides this, Hesychius renders 〈 in non-Latin alphabet 〉 , and in the old Glossary, 〈 in non-Latin alphabet 〉 promoveo, proveho, and Soudas, 〈 in non-Latin alphabet 〉 , in all of these to stir up, persuade, instigate. The Interpreters of the Old Testament use it for 〈 in non-Latin alphabet 〉 to sharpen, Deut. 6. 7. and that belongs to the same sense.

[ b] V. 9. Was sorry ] Of Herod's sorrow many motives, and reasons might be collected; One less observable might be, because this was his Birthday feast; On such days they were wont to make merry, and entertain the people, and make it Holy-day from all secular employments, and they took special care to avoid all ill omens, to have no quarrels nor contentions, no pleadings in foro,

[ c] V. 19. Blessed ] That 〈 in non-Latin alphabet 〉 to bless signifies to give thanks, is sufficiently known; And the same is otherwise expressed by praising, glorifying, singing, confessing, calves of lips, but especially giving thanks, and two of them together, 〈 in non-Latin alphabet 〉 , Col. 3. 16. with thanksgiving singing or praising. The only difficulty here is, whether the Verb 〈 in non-Latin alphabet 〉 , he blessed be to be rendered so, as to join with the bread and fishes, or with the word God understood, that is, whether it be, he gave thanks, to God, or he blessed the bread, &c. praying for God's blessing upon them. The sense in either notion will be much the same; For if he blessad, or gave thanks to God, he is to be supposed also to have prayed for his blessing upon them, and so if he gave thanks, or prayed for blessing on them, it must be to God that this was performed. But the use of the phrase in the New Testament inclines it (both here and Mar. 6. 41. and 8. 7.) to the latter notion, that of blessing the bread, giving thanks for it; For so 1 Cor. 10. 16. where it hath an Accusative case join'd with it, it is 〈 in non-Latin alphabet 〉 the cup, or pot, the cup of blessing 〈 in non-Latin alphabet 〉 which we bless, which makes it necessiary to render the word in that place, not to give thanks simply, but to bless, that is, by giving of thanks, to separate or consecrate it to a holy use, as when Gen. 2. 3. 'tis said of God, that he hallowed the seventh day, and blessed it. Thus 1 Sam. 9. 13. we read 〈 in non-Latin alphabet 〉 to bless the sacrifice, that is, by giving thanks to God to consecrate it. And so Lu. 9. 16. 'tis clearly (without the notion of any extraordinary Consecration) of the Loaves and Fishes, 〈 in non-Latin alphabet 〉 , he blessed them, and brake &c. And this is 〈 in non-Latin alphabet 〉 to sanctify with prayer &c. 1. Tim. 4. 5. which belongs to the use of every creature, and not only of those which are consecrated to a peculiar use in the service of God.

[ d] V. 23. Evening ] The different signification of 〈 in non-Latin alphabet 〉 , the evening being come in this verse, from the same phrase v. 15. may be observed; For betwixt that and this, the people were set to supper, and risen again, the Disciples sent to take boat, and the multitudes dismissed by Christ, and all that being done, Jesus goes by himself to the mount to pray, and then after that it follows, 〈 in non-Latin alphabet 〉 , the evening being come. The sure way of understanding this must be by comparing these passages with the relations of the other Evangelists; S. John assigns not any part of the day to the former part of the action, but to the latter he doth, Joh. 6. 16. 〈 in non-Latin alphabet 〉 when the evening was come, S. Mark in the first place hath a different phrase, 〈 in non-Latin alphabet 〉 much time being now spent c. 6. 35. and S. Luke another, 〈 in non-Latin alphabet 〉 c. 9. 12. Now the day began to wane. In the latter place, S. Mark reads with S. Matthew, 〈 in non-Latin alphabet 〉 evening being come, and S. Luke proceeds not to that part of the story. By this it is clear, that the latitude of the word 〈 in non-Latin alphabet 〉 , which we render evening, is it which must reconcile the seeming difference. The evening and the morning were the first day, saith Moses, and so 'tis clear that the 〈 in non-Latin alphabet 〉 signifies all from the beginning of the evening, till the next morning, the space of the Suns being set, as the morning is of the Suns being up. So Mat. 28. 1. 〈 in non-Latin alphabet 〉 the evening of the Sabbath is immediately attended with 〈 in non-Latin alphabet 〉 , the light of the morning of the first day of the week, and here the first thing, after this last 〈 in non-Latin alphabet 〉 , is the fourth watch in the night, that is, toward morning. According to this latitude, the declination of the day, the Sun-setting in S. Luke, and the, much time being spent in S. Mark, is by S. Matthew called 〈 in non-Latin alphabet 〉 , v. 15. And the night time (for so it was, when they were a rowing in the river, and he at his prayers in the mount) is by all the three Evangelists, that mention it, called 〈 in non-Latin alphabet 〉 too. See note on Mar. 14. c.

[ e] V. 34. Gennesaret ] The place called 〈 in non-Latin alphabet 〉 in Joshua (and used by the Jerusalem Targum Num. 34. 15.) was after commonly called Genezar, saith Josephus, from the Chaldee 〈 in non-Latin alphabet 〉 . which was the rendering of that Hebrew; from both which put together, ariseth the word here, Genezareth, that is, the valley of branches; and this as the title of the whole province, which contained in it the Lake so called, and the City in the tribe of Nephthaly, which Herod adorned with magnificent buildings, and called it Tiberias in honor of Tiberius Caesar, and accordingly the Lake of Genezareth is sometimes called the Sea of Tiberias.

Annotations on S. MATTHEW, Chap. XV.

[ a] V. 1. Wash not their hands ] A custom this was taken up among the Jews, and so strictly commanded one another, that he that should not observe it, was thought guilty of an heavy crime, and a capital. So saith Rabbi Aquiba, He that takes meat with unwash'd hands, is worthy of death, and therefore having, in prison, water given him for his use, to wash, and to drink, having by accident spilled one half of it, he washed his hands in the remainder, thinking it more necessary to do so, then to drink, and to die, then to violate the traditions of his Ancestors. Hence is that of another Jew, Rabbi Jose, that to eat with unwash'd hands, is all one as to lie with a whore.

[ b] V. 4. Curseth &c. ] The words of this second Text, being by our Savior taken out of Exod. 21. 17. and set down punctually out of the Septuagint, 〈 in non-Latin alphabet 〉 , according to the scope of Christ, must have the extent of the signification of the Hebrew radix, 〈 in non-Latin alphabet 〉 , and therefore it signifies 1. Positively, doing, or, speaking injuriously to any, and 2 ^lie , Privatively, lightly regarding, in words, or deeds, and so not maintaining them in their need. For as this is the thing to which Christ's scope directs the signification of it here, so 〈 in non-Latin alphabet 〉 the word used in all the Texts, to which this refers, Exod. 21. 17. Levite. 20. 9. Prov. 20. 20. signifies vilependere, contemnere, parvi facere, to slight, and contemn, and set at naught (as in Pihel most usually maledicere ) So Ezech. 22. 7. 〈 in non-Latin alphabet 〉 , say the Septuagint, where we rightly render it, set light by father and mother, and although every part of 'this was not so far meant, Exod. 21. 17. as to bring temporal death on all, that did thus neglect their Parents, yet it is thus fitly extended by Christ in the following words, as bringing danger of eternal death on those, who though they did not in plain words curse their parents (which the Pharisees told them, was all that was meant by that text) would not yet do ought for them, and so in S. Paul's judgment, 1. Tim. 5. 8. were worse then infidels. It is here farther observable, that 〈 in non-Latin alphabet 〉 signifies here indefinitely, every man, whosever he be, not accepting any, under what vow soever, for so 'tis in Lev. 20. 9. 〈 in non-Latin alphabet 〉 , say the Septuagint, every man, or what man soever.

[ c] V. 5. Gift ] A solemn form of Devoting there was among the Jews, called 〈 in non-Latin alphabet 〉 , and though very contrary to charity, yet frequent among them, to bind a man's self by vow, or execration, that he will in nothing be beneficial to his neighbor, his parent &c. 〈 in non-Latin alphabet 〉 , saith Philo, he confirms by oath the barbarousness and ferity of his disposition. And this was called by them Corban, and is often in this sense to be met with in the Misnaioth, and in Maimonides, and is the word used in Mar. 7. 11. and as all one with 〈 in non-Latin alphabet 〉 a gift here. And what hath thus passed under their vow, is, say they, 〈 in non-Latin alphabet 〉 , that is, utterly forbidden or unlawful, or 〈 in non-Latin alphabet 〉 unlawful as Corban, which being consecrated, must not be touched, or employed to any other uses: Which therefore in all probability is the word omitted in the Ellipsis, which others supply by 〈 in non-Latin alphabet 〉 , he shall be free, but should rather be, he is obliged, may not give his Father. So that the plain meaning of the place is, A Father being in want requires relief of his Son; the Son answers that he hath vowed he will not, and so that to him it remains not lawful to relieve him: And the Pharisees approve of this practice, that he may thus evacuate his duty to his parent, and, though quite contrary to the precept of honoring and relieving them, yet it was by them thought obligatory to the frustrating of that commandment, and many cases are set down wherein it doth so, in Maimonides and the Rabbins. See Mr. Pococke Not. Miscell. p. 414. and so this without question is it, which is here charged on the Pharisees by Christ; But that which is more ordinarily received by the Ancients, and which Origen had from an Hebrew, is, that Corban and 〈 in non-Latin alphabet 〉 are (in the sense of it Lev. 1. 2. and 7. 14. &c.) a gift consecrated to God, and so saith Theophylact the Pharisees (covetous greedy persons) persuading children to give nothing to their parents, but to consecrate all to the treasury of the Temple, taught them to say, O Father, that which thou desirest to be profited by me (that is, relieved ) is a gift, that is, consecrated to the Temple, and so they divided with the children all that they had, 〈 in non-Latin alphabet 〉 , the poor old parents were left without any relief in their old age. This interpretation is probable also, yet appears not to be agreeable to the Jewish practice, for among them are no foot-steps of any cleaving to God, or consecrating, in this matter, as the testimonies produced by Mr. P. do evidence. However it be, the words in Greek have an Ellipfis, most fitly to be supplied, as was said by 〈 in non-Latin alphabet 〉 an interdict, or it is unlawful to break my vow, and not as others supply it by adding, shall be guiltless, or, shall be free, that is, from the obligation or punishment attending that prohibition, or, there is no more required, or, this is enough, or the like.

[ d] V. 13. Plant ] The word 〈 in non-Latin alphabet 〉 plantation here signifies not one single plant, but a garden, or nursery of plants; And so fitly belongs to a multitude of men, a sect, or sort, as here of the Pharisees v. 12. which followed Christ, and heard his doctrine. The only difficulty is, what is meant by such a plantation being planted, or not planted by God. And that will be best conjectured from the Context. At one saying of Christ, the Pharisees were scandalized, galled, and discouraged from following him, or entertaining his doctrine, v. 12. And when Christ is told of this, his only answer is, Every plantation which is not planted by God, shall be rooted out, Whereas their being scandalized, or discouraged from following him, is the rooting out of his plantation, so their manner of following, believing, entertaining of his doctrine is expressed by God's having not planted that plantation. The bottom of it is, That Faith, which comes from God, as founded on his testimony, and terminated in his doctrine, will extend it self infinitely to all that shall come so testified, and so to the whole doctrine of Christ, as well as to any part of it, it being certain that God cannot lie, or bear testimony to any, that shall say anything false, and as certain, that all Christ's doctrine, particularly this, v. 11. hath a tincture of Divinity upon it. And therefore they that profess to hearken to Christ, and to receive his doctrine in some things, but not in all, to follow him a while, and then to quarrel with his doctrine, when it agrees not with their humor, 'tis hereby evident, that the Faith, which is in them, is not founded on God's teaching, or testifying, (see c. 16. 17.) is not his seed received into a humble, obedient, honest heart, (which is a mould that receives all that comes from God, and brings forth fruit abundantly c. 13. 23.) but is founded on some other principle, the gratifying their humors, or interest &c. and accordingly as the seed that fell on stony ground, soon withered away, (that kind of believer, when tribulation came, was scandalized, fell off and forsook Christianity,) so this kind of partial, hypocritical faith, of them that believe Christ's doctrine no farther then they like it, is sure not long to last, whensoever a cross doctrine comes, as here they are scandalized, and fall off from Christ, the plantation, being none of God's, is rooted out. By this will be discerned, what is meant by 〈 in non-Latin alphabet 〉 , being taught of God, by having anything revealed from God, c. 16. 17. that is, when as God by his testimony of Christ, or the holy Ghosts descent on the Apostles, testifies the truth of any doctrine, so the humble, obedient believer receives it as God's, and without consideration of any human or carnal motives, embraces it whatever it is, how strange or ungrateful soever.

[ e] V. 19. Evil thoughts ] 〈 in non-Latin alphabet 〉 cannot well in this place signify reasonings, bare thoughts, without subsequent actions, because they are here said to come out of the heart, and to come out of the man, Mar. 7 20. it may therefore possibly be wicked talking, from 〈 in non-Latin alphabet 〉 speech, and not 〈 in non-Latin alphabet 〉 reason, according to which it is that Hesychius renders it 〈 in non-Latin alphabet 〉 loquacity, garrulity, and so 'twould accord with the mention of the mouth, v. 11, 18, 19. But it may well be that the mouth there may be used by a Synecdoche for the outward man, as in Mark 'tis set, out of the man, and then other circumstances there are of the Context, which will, I conceive, suggest another signification of the word, which may be most agreeable to them. Our Savior here mentions several sins against the second Table, against the seventh Commandment, adulteries and fornications together, and by setting fornications after adulteries, I suppose he means a fouler sort of that sin, unnatural uncleanness, such as is meant by 〈 in non-Latin alphabet 〉 in many other places. Then against the eighth, Thefts of all sorts; the word 〈 in non-Latin alphabet 〉 will belong to greater and lesser kinds of that sin, and so no other word is added to it. Then against the ninth, false witness, and 〈 in non-Latin alphabet 〉 , that is, defamations and railings, (as that word being annexed to 〈 in non-Latin alphabet 〉 certainly signifies here; and so in Cyrils Lexicon 〈 in non-Latin alphabet 〉 , maledicus, 〈 in non-Latin alphabet 〉 , infamia, and 〈 in non-Latin alphabet 〉 , jurgo, maledico, ) by which 'tis plain that he mentions the sins against the several Commandments in the order wherein the Commandments are set; and in two of them he sets down two several words to comprehend all the sins against those commandments; and the latter of the two an higher sin then the former. This makes it very probable, that as 〈 in non-Latin alphabet 〉 murders, the breach of the sixth Commandment, is set immediately before adulteries, the breach of the seventh, and the word murders signifying the higher part of that sin, actual bloodiness or killing, so the 〈 in non-Latin alphabet 〉 should be set to signify that which is the degree next to actual murder, and so note wicked machinations, or conspiracies against the life of any man; and that not only from the force of the word 〈 in non-Latin alphabet 〉 wicked, but of 〈 in non-Latin alphabet 〉 too, by which 〈 in non-Latin alphabet 〉 ( vafricies, machinatio, stratagema ) is rendered, Psal. 139. which is in other places rendered 〈 in non-Latin alphabet 〉 conatus, machinatio, Jer. 23. 20. and 30. 20. and so the ordinary Hebrew word 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 , is 〈 in non-Latin alphabet 〉 , Exod. 31. 4. 〈 in non-Latin alphabet 〉 , 2 Chron. 26. 15. 〈 in non-Latin alphabet 〉 , Zach. 7. 10. Thus Gen. 6. 5. with the wickedness of man which was great on the earth, and for which the flood came, (by which is to be understood that violence mentioned v. 11. and 13. and that blood-guiltiness, which is particularly forbidden the sons of Noah after the flood, Gen. 9. 6. and hedged in with a ceremonial ordinance, v. 4.) is joined the imagination of the thoughts of his heart, which was only evil continually, no doubt meaning these wicked bloody machinations; and so 1 Mac. 2. 63. 〈 in non-Latin alphabet 〉 is the heathen Tyrants bloody machination against God's people. Thus Luke 6. 8. Christ knowing their 〈 in non-Latin alphabet 〉 (where that it signifies not their secret reasonings of thoughts, appears by the parallel in Mat. 10. 12. where they openly ask him the question, Is it lawful, &c.) it must therefore note their treacherous designs against him, to which this question was subservient, that they might accuse him. And Luke 2. 3. 〈 in non-Latin alphabet 〉 are the several designs and machinations of men, which lying hid in their hearts, are by the means there mentioned, the coming of Christ, brought forth 〈 in non-Latin alphabet 〉 , out of their hearts, and so revealed. And thus Phil. 2. 14. 〈 in non-Latin alphabet 〉 are added to 〈 in non-Latin alphabet 〉 murmurings, and both of them together looked on as • ins, that would much blemish the Christian profession among the enemies thereof, but above all, the use of the word in this sense is most commodiously appliable to 1 Tim. 2. 8. where he commands all that pray in every place, to do it, lifting up pure hands, without wrath and 〈 in non-Latin alphabet 〉 , where sure as wrath signifies bloudymindednesse, malice, &c. so 〈 in non-Latin alphabet 〉 is the contriving of that, the desire of which was contained in the former word, according to that of Isa. 1. where the hands being full of blood, that is, their bloody 〈 in non-Latin alphabet 〉 (as they are all one with 〈 in non-Latin alphabet 〉 ) are the things that so blemish their prayers, and make them odious in God's sight. 'It is indeed in S. Mar. c. 7. 21. only 〈 in non-Latin alphabet 〉 , and there the order of the sins according to the Decalogue is not observed, and many more are named then here; but because in this place the order is more exact in all the other, it must be so in all probability in this also, and if the notion of 〈 in non-Latin alphabet 〉 be rightly observed in the other places, especially in that to Timothy, then sure 〈 in non-Latin alphabet 〉 being joined to 〈 in non-Latin alphabet 〉 will signify such wicked or evil machinations, and not ordinary evil thoughts. Thus doth the word seem to be used in the Epistle of Clemens Romanus to the Corinthians p. 30. 〈 in non-Latin alphabet 〉 , The machinations (meaning thereby seditions and factions) which they were guilty of, or which they are said to have committed, or acted, which concludes the word to signify somewhat beyond thought. Of this word see more, Rom. 14. Note a.

[ f] V. 22. Woman of Canaan ] This woman of Canaan is Mar. 7. 26. called a Syrophoenician, that is, as the Context here shows, a Phoenician of Tyre or Sidon, for in those maritime coasts Christ now was, v. 20. This borders upon Syria, as we see in Pliny, Nat. hist. l. 5. c. 12. Qui subtiliùs dividunt, circumfundi Syriâ Phoenicen volunt, esse enim primùm oram maritimam Syriae ab Arabia,—deinde Phoenicen, (as Budaeus out of an ancient copy hath restored that place) they that divide more subtly affirm Phoenicia to be bounded by Syria, for that there is first the sea-coast of Syria toward Arabia, then Phoenicia, &c. And so Dionysius having resolved of Syria, 〈 in non-Latin alphabet 〉 , that it creeps close upon the Sea, adds that all the Inhabitants are not of one name, but severally called,

〈 in non-Latin alphabet 〉 , they were the first 〈◊〉 • ventured on navigation, and the first that invente • merchandise by Sea, and from them Eustathius, 〈 in non-Latin alphabet 〉 , The Phoenicians were merchandizers, traffiquers, and great navigators ) so we have it observed of Canaan in the Scripture; Thus Hos. 12. 7. 'tis said of Ephraim, 〈 in non-Latin alphabet 〉 He is Canaan, (we from the Chaldee render it, a merchant ) the balances of deceit are in his hand, &c. such it seems the Canaanites were to a Proverb. And so of Tyre, Isai. 23. 8. whose merchants are Princes, whose traffiquers are the honorable of the earth. And that which is said by the Heathens of the original of letters and literature, confirmeth the same. It was brought, say they, by Cadmus from the Phoenicians, these Phoenicians of Tyre (as Eustathius saith of Hercules, 〈 in non-Latin alphabet 〉 , the Phoenician, that is, the Tyrian ) for Cadmus was a Tyrian, and therefore as by Lucian he is called 〈 in non-Latin alphabet 〉 a Syrophoenician merchant, so elsewhere he is 〈 in non-Latin alphabet 〉 Cadmus the Islander, as being of this Island Tyre. From this Tyrian or Phoenician, say they, was learning brought to the Greeks, that is, from the Hebrews the Inhabitants of Canaan, according to that of Laertius, that Philosophy was said to have had its beginning from Barbarians, and of Clemens and the Fathers, that the Greeks stole all they had from the Jews. This same woman is by S. Mark called 〈 in non-Latin alphabet 〉 a Grecian, either in respect of her religion, that she was not of the Jewish profession, or else as all that were not Hebrews were called Greeks, and as the Greeks call all other nations Barbarians, and as the Turks call several nations Frankes.

[ g] V. 23. Send her away ] The Disciples speaking to Christ to dismiss her seemeth not here to mean, that he should send her away without doing what she desired, send her away empty, but that he should satisfy her request, and so dispatch, or dismiss her (as when a Master bids the servant dismiss the poor body, his meaning is, that he should give him his dole) this sense accords with Christ's answer, which is, that he is not sent save to the house of Israel, v. 24. in opposition to this Canaanitish woman, which was not such, and v. 26. It is not good to take the children's bread and • ast it to dogs, which objection of Christ's is a reason, why he should not presently cure the Woman's child, not why he should cure it, and so argues the sense of the Disciples (who sure desire him to do, that which he did not seem to intend to do) to be, that he should grant, not that he should deny her.

[ h] V. 27. Truth ] The Greek 〈 in non-Latin alphabet 〉 is here a sign of beseeching, not only of assenting, as Phil. v. 20. 〈 in non-Latin alphabet 〉 , I beseech thee brother, let me, &c. Rev. 22. 20. 〈 in non-Latin alphabet 〉 , Come Lord I pray thee. This use of the word 〈 in non-Latin alphabet 〉 seems to be taken from the Hebrew 〈 in non-Latin alphabet 〉 which is a form of exhorting or praying, Numb. 12. 13. heal her now, O Lord, 〈 in non-Latin alphabet 〉 I beseech thee. So Gen. 19. 7, 8. and 18. 30, 32. and so in the word Hosanna. So in Euripides, 〈 in non-Latin alphabet 〉 , and in Aristophanes, 〈 in non-Latin alphabet 〉 .

[ i] V. 39. Magdala ] What the Greek here reads Magdala, the Syriac reads Magedu, the vulgar Latin, Magedan, and the ancient Greek and Latin MS. 〈 in non-Latin alphabet 〉 Magadan, which makes it probable, that this coast of Magdala, is all one with the valley of Mageddon, or Megiddo, which belongs to the tribe of Manasseh, Jos. 17. 11. Jud. 1. 27. where Josiah was slain, 2 Kings 23. 29. by Pharaoh Neco. For to this belongs the narration of that story in Herodotus, l. 2. 〈 in non-Latin alphabet 〉 , Neco fought on foot with the Syrians (that is, the Hebrews) in Magdol, and had the victory, and, as it follows, 〈 in non-Latin alphabet 〉 , After the fight took Cadytis (that is, saith Jos. Scaliger, Cadish ) which was a great city of Syria.

Annotations on Chap. XVI.

[ a] V. 6 Leaven of the Sadducees ] That which is here the leaven of the Pharisees, and Sadducees, the infusions of these upon all their followers, is Mar. • . 15. the leaven of the Pharisees, and of Herod. And the reason may be, either because some of the Sadducees were also Herodians, adhered to Herod's party, that is, to the Roman government (see Note on c. 22. b.) whereas generally the Pharisees were on the other side, took Caesar for an usurper; Or else because Christ mentioned all three, the leaven of the Pharisees, and of the Sadducees, and of Herod also, each of them designing ill against Christ, and his Apostles.

[ b] V. 10. Baskets ] That which is here rendered baskets is not 〈 in non-Latin alphabet 〉 (the word used before v. 9. and in the relation of the story, to which that refers, Mat. 14. 20. Mar. 6. 43. Joh 6. 13. constantly retained in all the three Evangelists) but 〈 in non-Latin alphabet 〉 which is retained also in the other story (to which this passage refers) Mat. 15. 37. and Mar. 8. 8. from whence 'tis probable that these two, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , were vessels of several quantities, and 〈 in non-Latin alphabet 〉 much the bigger; so large that Saul was let down in one, Act. 9. 25. but what the bigness was, or how they differed, will not perhaps be worth the pains of enquiry, and however the word basket (being not a note of a limited measure or quantity, but only of the kind of the vessel) may well enough be retained in both places,

[ c] V. 13. Cesarea Philippi ] 〈 in non-Latin alphabet 〉 is not here set to signify that city where Philip the Evangelist dwelt; Act. 21. 8. The style is of another Origination, for Euseb. Chron. l. 1. p. 43. saith that Philip the Tetrarch, Herod's brother, built many houses in the city Paneas, and having so enlarged it, gave it a new name, Cesarea Philippi, the first part in honor of the Emperor, the second of himself. And to the same purpose Josephus also. Whereas that other Cesarea simply so called, without any addition, in the Acts, was built by Herod, and was in Syria, formerly called Stratonis turris; of that see Aerodius Pandect. rer. Jud. l. 5. tit. 21. c. 7. where he relates the contention between the Jews and the Syrians before Nero for this city, the Jews said it was a city of Judea, because built by Herod, and by him Jews planted there; the Syrians that it was in Syria, and that Herod did not found, but only enlarge it, and gave it a new name, and that he built it not for the Jews, because he set up images in the Temple, which are not allowed by the Jews. Whereupon the Emperor adjudged it to the Syrians.

[ d] Ib. Son of man ] That the son of man is a title of Christ peculiarly (though the most humble title, and of least eminence, belonging to his state of exinanition,) hath been before said, note on c. 12. a. And so here it is set to signify Christ in that humble guise, as a man, or according to his humanity. Where the setting of the words in Greek, 〈 in non-Latin alphabet 〉 ; doth somewhat incline to read them separately, not 〈 in non-Latin alphabet 〉 , that I the Son of man, but 〈 in non-Latin alphabet 〉 that I am? (and then in a new interrogation, or as the top of the former) 〈 in non-Latin alphabet 〉 ; the son of man? thus Who do they say that I am? d • e they say that I am the son of man? But the ordinary reading agrees better with the context or question following, where, if Christ had first mentioned that phrase as the title of the Messias, and thereby so much as by intimation called himself the Messias, he could not probably have asked them, v. 15. Who say ye that I am? The meaning then of the whole is this, I that have done such miracles on one side, and so am the son of man by way of eminence, somewhat above other men, and yet live in so mean a human condition on the other side, and have called myself by no other name among you, pretended to no other title, but that of the son of man, Who am I taken to be? In the other Gospels of Mark 8. 27. and Lu. 9. 18. 'tis only thus, Who do men say, or who say the people that I am?

[ e] V. 17. Flesh and blood ] The phrase 〈 in non-Latin alphabet 〉 flesh and blood is an Hebrew phrase, 〈 in non-Latin alphabet 〉 , signifying no more then a mere man here upon the earth, one that hath ascended no higher then the common state of men. Thus 'tis ordinary in the Jewish Writers; Take one example for all, in Gemara Babyl. ad Cod. Berachoth, where a parable of a rich man (the first draught as it were, and monogramme of that which is enlarged, and filled up with lively colors by our Savior, Lu. 16. 19.) is called 〈 in non-Latin alphabet 〉 a parable of a King of flesh and blood, that is, of a human mortal King here on earth. Thus 1 Cor. 15. 50. 〈 in non-Latin alphabet 〉 , flesh and blood cannot inherit the kingdom of God, that is, these corruptible, gross, earthy bodies of ours, till they be refined. So Eph. 6. 12. our wrestling is not against flesh and blood, that is, against ordinary human enemies, but, as it follows, against the most powerful enemies, &c. and so here, when Christ tells Peter that that confession of his, That Christ is the Son of God, was not founded on any human testimony, nor on the votes and wishes of men, which were not much likely to be gratified by this doctrine, but on that stronger of God himself. And so, when S. Paul mentions his call to Apostleship immediately from heaven, Act. 13. 2. he adds Gal. 1. 16. that he applied not himself to flesh and blood, that is, to any men, to receive mission or commission of Apostleship from them.

[ f] V. 18. Rock ] The name of 〈 in non-Latin alphabet 〉 signifying a stone here, such an one as for the firmness and validity is fit to bear the greater stress and weight in the building, is applicable to the person of S. Peter in respect of the Church. He was the Apostle of the circumcision, as Christ himself was. He was already a very considerable Disciple, join'd ordinarily with Jam • s and John in the participation of some favors, which others enjoyed not, (though in Christ's favor John enjoyed the first place, Joh. 13. 25.) be twice made confession, with greatest boldness, of Christ's being the Messias, and son of God, Joh. 6. 19. and here. And after the Resurrection of Christ, he had among the twelve the honor of his first appearing, 1 Cor. 15. 5. and proportionably was first of all to preach, and make known to the Jews, (but so as not to exclude the Heathens) the truth of that which he here professed, viz. that Jesus is the Christ. In this respect it is here told him, that he should be a stone, by way of excellence (for amongst the Hebrews all the Levites were in a common notion of this phrase called stones of the Temple ) such as (next the corner-stone) may also be called the first stone in building the Church of Christ, (which when 'twas once built, should never be destroyed again) and that he should have a power of governing, signified by the keys, v. 19. yet so as that other Disciples are to be looked on as foundation-stones also, Ephes. 2. 20. Revel. 21. 14. (see note on c. 10. b.) as they are called, after the erecting of it, columnes and pillars, Gal. 2. 9. that is, principal supporters of the Church built, and principal ingredients in the building, and so also endowed with the power of governing, of binding and loosing, c. 18. 18. remitting and retaining Joh. 20. 23. all one directly with that which is here bestowed on him. So that the application of this whole speech to S. Peters person, doth not either immediately import, or by necessary or probable consequence infer any Ecumenical pastoral power in him (much less in any other person, by claim of succession from him) over other Apostles and their plantations, that is, the Universal Church of Christ, but only a reverence due to him, who was so excellent and principal an instrument in the first erecting of the Church, and, in proportion also, to his Successors in each Church by him planted, as far as they should walk in his steps. And for any other privileges of particular See or Bishop, upon claim of succession from him, they cannot appear to belong to any one or more, above all others, by the force of this Text.

[ g] Ib. Hell ] Hades here (according to the notion of 〈 in non-Latin alphabet 〉 for the state of 〈 in non-Latin alphabet 〉 before mentioned, note on c. 11. i.) signifies death, or grave, or destruction, and by consequence Satan also, who hath the power of these. Then for gates, they may signify first power, force, strength, which consists in arms or weapons, which were usually kept over the Gates of the cities. Secondly counsel, contrivance, stratagems, policy, because they were wont to sit in counsel in the Gates. Thirdly worldly authority borrowed by Satan from his instruments, the heathen powers of the world, because judgment was wont to be exercised in the Gates: and so these three ( 〈 in non-Latin alphabet 〉 in Macarius his style) being put together will conclude, that 'tis not all the power and strength, wisdom and policy, authority and Empire in the world, no not death or grave (which are proverbially irresistible Cant. 8. 6.) nor Satan himself that shall be able to destroy this fabric now to be erected by Christ and his Apostles in the hearts of men, though that glorious Temple of Jerusalem erected by God's own appointment shall be destroyed. Now that all this shall not prevail against the Church, may be understood either as the Church signifies particular persons (believers, true faithful Christians) of which the Church consists, or as it signifies the whole congregation and society of men: As the Church signifies the persons, so the phrase imports, that though Christians shall die, yet Death shall have no dominion over them, Christ shall break open those bars, and rescue them by his resurrection from the power of the grave; As it refers to the Church in complexo, that is, to the whole congregation of Christian professors, so it signifies a promise of Christ, that it shall never be destroyed so as to perish totally, irrecoverably, but whatsoever change it undergoes in the world, it shall again lift up the head, and have as it were its resurrection; which promise is performed, if, as it decays or perishes in one branch or part, it receive and flourish in another.

[ h] V. 19. Keys of the kingdom ] What is here meant by the keys is best discernible by Isai. 22. where God foretells Eliakim v. 20. the son of Helkiah, that he will call him, and clothe him with the robe of Shebna (which was over the household v. 15.) and strengthen him with his girdle, and commit his government into his hand, and lay the key of the house of David upon his shoulder, and he shall open, and none shall shut, and shut, and none shall open, By which is noted the bestowing on him the power of administering, and ruling the whole family, or house of the King, so as to entertain and admit into it, and in like manner to exclude out of it, whom he would. And accordingly this being by Christ accommodated to the Church, notes the power of Governing in it. This primarily, and independently belongs to Christ, the holy and true, which hath the key of David, Apoc. 3. 7. where a difference must be observed betwixt the Key of David, and the Keys of the house of David: Keys are an ensign of power, but that power is not all of one kind, it is greater, or less, principal and independent, or inferior and derivative, and the several Keys are emblems of these severals. David we know was a King, and independent from any on earth, and consequently the Key of David notes an independent supreme power, and that applied to the Church, belongs only to Christ, in that prophetic expression Apoc. 3. 7. But the Keys of the house of David notes an inferior power, that of a steward in David's family, which being perfectly subordinate to him, hath yet the 〈 in non-Latin alphabet 〉 , the administration of the affairs of his family entrusted to him. Now Christ is the Original, and prime fountain of all power over the whole Church, that spiritual kingdom of David, as to whom was given by the Father all power in heaven and earth, particularly that of loosing, or remitting sin on earth, Mat. 9. 6. And this is by Christ here communicated to his Apostles, and their Successors the Bishops in the Church as so many several Stewards. Hence is that of S. Chrysoft 〈 in non-Latin alphabet 〉 . l. 3. That the Bishops are those faithful servants in the parable, whom the Lord sets over his household, that is literally Stewards. And so this agrees perfectly with the promise of Christ, c. 19. of the Apostles sitting on twelve thrones, where the power of judging and governing in the Church, set answerable to that of the Phylarchae or chief of the tribes, which was, among the Jews, next unto the Regal, is directly that of the oeconomus, or ruler of the Kings household, which is here, as in Isaiah, noted by the keys. And this power being here promised by Christ to be confer'd on Peter, a single person, so that whatever he bound, or loosed, was bound, and loosed by Christ's affirmation, is by force of the words c. 18. 18. (before the keys were given) whatsoever ye shall bind, and ye shall loose, and by the form of conferring it actually, Joh. 20. 23. he breathed on them, and saith unto them, Receive the holy Ghost, whosesoever sins ye remit they are remitted, &c. actually, and equally instated on every of the Apostles, and accordingly the fiery tongues descended, and sat upon everyone of them. And so when Cephas in respect of this authority is styled 〈 in non-Latin alphabet 〉 , a stone, on which as on a foundation-stone, built on Christ the head of the corner, this holy city, that comes down from heaven, the new Jerusalem, the Church of Christ is built, 'tis also apparent that all, and every the Apostles have the same title bestowed upon them, Revel. 21. 14. where the wall of the city hath twelve foundations, and upon them twelve names of the twelve Apostles, of which every one in respect of this power and dignity in the Church is particularly compared to a precious stone v. 18. And when the wall of that city, the Church, exactly meted, is found to be 144 cubits, that is, twelve times twelve, 'tis clear that an equal portion▪ or province is assigned to each of them. To which purpose is that of Theophylact, 〈 in non-Latin alphabet 〉 , though it were said to Peter alone I will give unto thee the keys, yet they were given to all the Apostles. And Cyprian, Ep. 27. Dominus noster Episcopy honorem & Ecclesiae suae rationem disponens in Evangelio loquitur & dicit Petro, Ego tibi dico, quia tu es Petrus, & tibi dabo claves, & quae ligaveris, &c: Inde per temporum, & successionum vices Episcoporum ordinatio & Ecclesiae ratio decurrit, ut Ecclesia super Episcopos constituatur, & omnis actus Ecclesiae per eosdem gubernetur. Our Lord Christ providing for the honor of the Bishop, and the disposition of his Church, speaks in the Gospel, and saith to Peter, I say unto thee, that thou art Peter, and I will give thee the keys, and what thou shalt bind &c. From thence by vicissitudes of times and successions the ordination of Bishops, and the disposition of the Church doth flow, so that the Church is built on Bishops, and every act of the Church is governed by them. And before him Irenaeus, l. 5. c. 20. the Apostles delivered the Churches to the Bishops. And many the like testimonies. So Tertullian de Praescr. c. 32. Sicut Smyrnaeorum Ecclesia Polycarpum à Johanne collocatum refert, utique & caeterae exhibent, quos ab Apostolis in Episcopatū constitutos Apostolici seminis traduces habent. As the Church of Smyrna had Polycarp placed Bishop there by John, so the other Churches are able to show those, whom they have constituted Bishops by the Apostles, the children, as it were, of the Apostles, who are propagated by them. So S. Athanasius of the office of Bishop, that it is one of the things, 〈 in non-Latin alphabet 〉 , which Christ hath formed by the Apostles, in his Ep. to Dracontius. And S. Basil the Great, 〈 in non-Latin alphabet 〉 , Episcopacy is the Apostolical precedence, or authority over others. And S. Ambrose, Claves regni coelorum in Beato Petro cuncti suscepimus sacerdotes. All Bishops (that is the notation of Sacerdotes there, such as he then was) received in S. Peter the keys of the kingdom of heaven, de dign. sacerd. c. 6. And Theophylact, 〈 in non-Latin alphabet 〉 , They that according, or answerably to Peter, are vouchsafed the honor or grace of Episcopacy, have power to bind and loose. And generally all the ancient Writers to this purpose, even S. Jerome himself in Psal. 45. Quia Apostoli à mundo recesserunt, habes pro illis Episcopos filios, because the Apostles have departed from the world, ye have their sons the Bishops instead of them.

[ i] V. 22. Be it far ] This form of speech, 〈 in non-Latin alphabet 〉 is borrowed from the Hebrews, who use it to express the Latin, absit, that is, amoliri malum aliquod, to signify our desire that such a thing may not come to pass. So in the Jerusalem-Targum on Gen. 49. 22. Parce tibi Josephe, ut ne conjicias oculos, that is, God forbid thou shouldest cast thine eyes, and on Num. 31. 50. Parce nobis Moses Doctor noster, ne unus aspexit, God forbid that any of us should have looked. See Buxtorf. Chaldee. Dict. rad. 〈 in non-Latin alphabet 〉 .

[ k] V. 23 Satan ] The title of Satan here signifies according to the use of the Hebrew phrase, 2 Sam. 19. 22. where David rejecting the counsel, of Abishai, saith, Why art thou to me this day 〈 in non-Latin alphabet 〉 in Satanam, for an adversary, that is, Why dost thou give me this evil pernicious counsel, and so suppliest the true enemies, or even the Devils place to me?

[ l] V. 25. Deny himself ] Denying himself is renouncing all interest, relations, engagements of his own, when they come in balance or competition with Christ. Thus saith Porphyry of the Gymnosophists among the Indians, that there were two sorts of them the 〈 in non-Latin alphabet 〉 , Divines, by families, and the Samanaei, which were chosen; and of these, whensoever any had once taken the stole upon him, 〈 in non-Latin alphabet 〉 . l. 4. p. 58, 59. he never thought of any return to wife, to children, or at all to himself again.

V. 26. Lose ] 〈 in non-Latin alphabet 〉 to have a mulct inflicted on one, is not thought very fitly to be join'd with 〈 in non-Latin alphabet 〉 , the soul, as the Accusative case governed by it, but rather to stand as a Passive, and 〈 in non-Latin alphabet 〉 to be instead of 〈 in non-Latin alphabet 〉 , and so not only to belong to the final fatal loss, or damnation of the soul, but also to any loss, or damage that belongs to it here, as deprivation of grace, nay guilt of sin, &c. so Munsters Hebrew reads it 〈 in non-Latin alphabet 〉 receive damage in his soul. Yet may it be read with an Accusative case following the Verb as in that place of Agathias in the speech of Phartazes to the Colchians, 〈 in non-Latin alphabet 〉 ; What if we gain all Persia, and lose our lives, or, our souls? a place almost parallel to this.

[ n] V. 27. Glory ] The Hebrew 〈 in non-Latin alphabet 〉 the appearance of God, or, special presence, which is called his 〈 in non-Latin alphabet 〉 glory, consists generally in the appearance of his guard, the Angels that wait on him, as when Jacob sees the vision of Angels, he concludes, Surely the Lord is in this place. And accordingly here, Christ coming 〈 in non-Latin alphabet 〉 , in the glory of his father, is expressed by 〈 in non-Latin alphabet 〉 , with his Angels. See Note on c. 3. k.

[ o] V. 28. Coming in his kingdom ] the nearness of this to the story of Christ's Transfiguration, makes it probable to many, that this coming of Christ is that Transfiguration of his, but that cannot be, because the 27 ^th ver. of the son of man's coming in his glory with his Angels to reward, &c. (to which this verse clearly connects) cannot be applied to that; And there is another place, Joh. 21. 23. (which may help to the understanding of this) which speaks of a real coming, and one principal person (agreeable to what is here said of some standing here ) that should tarry, or not die, till that coming of his. And that surely was fulfilled in Johns seeing the 〈 in non-Latin alphabet 〉 , or famous destruction of the Jews, which was to fall in that generation, Mat. 24. that is. in the life-time of some there present, and is called the kingdom of God, and the coming of Christ, and by consequence here most probably the son of man's coming in his kingdom, (see the Notes on Mat. 3. 2. c. and ch. 24. 3. b.) that is, his coming in the exercise of his Kingly office, to work vengeance on his enemies, and discriminate the faithful believers from them. And because the way for God to be present in one place more then another (as to the presence of a Glorious appearance or vision) is by the presence or satellitium of Angels, and because the appearing of them is called Schechina or 〈 in non-Latin alphabet 〉 glory, and again because these Angels are his officers, and employed in his service to punish (as when the Angel smites with pestilence, or discomfits the enemies armies, destroys the murmurers, and the first-born of Egypt, and is accordingly called 〈 in non-Latin alphabet 〉 1 Cor. 10. 10. and 〈 in non-Latin alphabet 〉 the destroyer, Heb. 11. 28. and the like) therefore this coming of his is said to be in the glory of his father, with his holy angels, v. 27. as Jude 14. The Lord cometh with his holy myriads, that is, with his hosts of Angels, to execute &c. which it seems was an ancient form of speech there cited from the book of Enock by God's coming with his Angels, to signify his taking vengeance on sinners.

Annotations on Chap. XVII.

[ a] V. 10. Elias must first come ] By this question of the three Apostles made unto Christ, at his coming down from the mount, may be collected what was the prime matter of the discourse betwixt him, and Moses, and Elias, v. 3. (For that their question should refer to Christ's resurrection from the dead, incidentally mentioned v. 9. is not possible, because the Scribes did not believe that the Messias should die, or rise, nor consequently that Elias should come before that.) Of this discourse, what was the subject matter of it, there is nothing said either in this Gospel, or in that of Saint Mark, but only this, that the disciples asked him, saying, Why then say the Scribes that Elias must first come? By the Scribes are here meant their Doctors of the Law, those that were skillful (not only in the Law, but) in the doctrine of the whole Old Testament, and so of the Prophets, among whom, Mal. 4. 5. they found, that Elias was to come, before a set time or period, that is before the great and dreadful day of the Lord; This therefore being it that was asserted by the Scribes, the great and dreadful day of the Lord, the thing, before which, said they, Elias must first come, and the Disciples question, Why then do they say that Elias must first come? being an objection against what they had heard discoursed of in the mount, it necessarily follows, that that which was discoursed of in the mount, was the approaching of that great and dreadful day of the Lord. Now what is meant by this great & dreadful day of the Lord appears by the first, 2 ^d , & 3 ^d verses of that Chapt. Behold the day cometh, that shall burn as an oven, & all the proud, yea & all that do wickedly shall be as stubble, and the day that cometh shall burn them up, that it shall leave them neither root nor branch. But unto you that fear my name shall the sun of righteousness arise with healing in his wings, and ye shall go forth and grow as calves of the stall, and ye shall tread down the wicked, for they shall be as ashes under the soles of your feet, in the day that I shall do this, saith the Lord of hosts. What was the ultimate completion of this Prophecy (and of the like Joel 2. 11, 22, 23, 33. though Elias be not mentioned there) is clear enough, the eradication of the wicked obstinate Jews, v. 1. and the delivery and preservation of all the humble, faithful penitents out of that destruction, v. 2. together with the advantages, that should come to the faithful by that means, as from a victory over enemies, and persecutors v. 3. So in Joel, the fire devoureth before, and the flame consumeth behind, the land from a garden of Eden becomes a desolate wilderness, yea and nothing shall escape them, v. 3. and much more to the same purpose, noting the utter destruction of the Jews, and then, Fear not O land, be glad and rejoice, for the Lord will do great things, v. 21. Be not afraid. v. 22. be glad ye children of Zion, v. 23. and ye shall eat in plenty, and be satisfied, and praise the name of the Lord, that hath dealt wondrously with you, and my people shall never be ashamed, v. 26. And it shall come to pass, that whosoever calls upon the name of the Lord shall be delivered, for in mount Zion and in Jerusalem shall be deliverance, as the Lord hath said, and in the remnant whom the Lord shall call. These two then being the parts of that great and dreadful day, the destruction of the unbelieving Jews that stood out and persecuted and crucified Christ and Christians, and the rescue of a remnant, the persevering believers, and John the Baptist being the Prophet, sent into the wilderness, like Elias, to foretell this destruction, and to preach Repentance for the averting of it, there is little reason of doubting, but that that Prophecy of Malachi was exactly thus fulfilled, and that consequently this was the matter of the discourse of Elias and Moses with Christ, though as in a vision somewhat obscurely and darkly delivered, upon which the Disciples discerning this to be the day spoken of by Malachi, but not discerning that Elias was yet come (and so that that precedaneous part was yet fulfilled) ask Christ this question, why then 'tis resolved on by all that Elias must first come? first, that is, before this great and terrible day of the Lord, which they now heard was approaching, and had nothing to say against it, but the known Scripture-prediction that Elias was first to • ome. That which hath been thus explained from this advantage of the Disciples question, is indeed the very same with what Saint Luke (the only one of the four Evangelists, that mentions anything of this discourse of Elias and Moses with Christ ) relates of it, c. 9. 31. 〈 in non-Latin alphabet 〉 , they related his exodus, or going out which he should accomplish at Jerusalem, which that it agrees perfectly with what hath here been said, see Note on Luke 9. c. and 2. Pet. 1. c. And for this discourse Elias indeed and Moses were fit persons to be brought in in a vision to deliver it, because Elias was he that called fire from heaven upon the enemies of God, and so might fitly represent the destruction of enemies, and Moses, beside the destructions wrought on the Egyptians, and Pharaoh, delivered the Israelites out of that thralldom and persecution endured there, and so was fitly chosen to represent the deliverance and rescue of true patient persevering believers.

[ b] V. 11. Restore ] 〈 in non-Latin alphabet 〉 the word here used is rendered by Hesychius and Phavorinus, to finish or perfect. 'It is true indeed the ordinary books read 〈 in non-Latin alphabet 〉 , but that is a false reading, as it is evident by that which it immediately follows, 〈 in non-Latin alphabet 〉 , the substantive signifies perfection, completion. According to this notation of the word, this would be the importance of the place, he shall finish or perform, establish, settle all things, both perform all that was prophesied of Elias at his coming, and cloze and shut up the first state of the world, that of the Mosaical economy, making entrance, as an harbinger, on the second, that of the Messias. In this sense it is, that it is said, that the law and the Prophets were until John, noting him to be the conclusion and shutting up, finishing and closing that state, and that was to be the office of Elias; under whose name John was prefigured. And thus the word 〈 in non-Latin alphabet 〉 clearly signifies, Acts 3. 21. the establishing, settling, completing or fulfilling of all things which God hath spoken by the mouth of all his prophets, &c. and so saith OEcumenius 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , for all things to come to an end. But 'tis also certain that this word hath another signification belonging to it, to restore or reduce. So Acts 1. 7. when the Disciples demand of Christ, 〈 in non-Latin alphabet 〉 ; Dost thou at this time restore, or reduce the kingdom to Israel? (that kingdom which was prophesied of, that in the Messias 's time, the saints of the most high should take the kingdom and possess the kingdom forever, even forever and ever, Dan. 7. 18.) Christ's answer is, that they were not to know the times and seasons, but be fitted for the ministry by descent of the Holy Ghost, and preach the Gospel over all Judea and Samaria, &c. and by that time, Christ had said, Mat. 10. 23. that the son of man should come, that is, should really perform that which was meant by those Prophecies, which they conceived to signify his illustrious delivering and redeeming of Israel, Luke 24. 21. and (in that of Acts 1. 7.) of his restoring the kingdom to Israel. And so for this place in S. Matthew, it must be observed, that Mal. 4. 6. where Elias 's coming is foretold, 'tis there added in the Septuagint, instead of 〈 in non-Latin alphabet 〉 he shall turn the hearts of the fathers (not to, but) with the children, 〈 in non-Latin alphabet 〉 , (the word here used) he shall reduce, or restore, the heart,