Annotations on the New Testament
[ c] V. 15. Lunatick ] The word 〈 in non-Latin alphabet 〉 here coming from 〈 in non-Latin alphabet 〉 , the moon, is directly parallel to the English Lunatick from Luna the Moon also. Yet some mistake hath arisen from thus rendering of it. For the English word Lunacy and Lunatick is vulgarly taken to signify a mad man, and nothing else, to wit that species of madness, which comes on men at such a set time toward the full of the moon, as ordinarily 'tis observable in those that have any intervals. But here it is apparent by the nature of the disaffection, and the effects of it, falling into the fire, and water, &c. that it was not any madness that this man's son was affected with, but a plain Epilepsy, or falling-sickness, which farther appears by the relation of this same story made by S. Luke c. 9. 39. where 'tis said that the spirit taketh him ( 〈 in non-Latin alphabet 〉 , of which Epilepsy is compounded) and presently he cries, 〈 in non-Latin alphabet 〉 , and it agitates, shakes, boils within him, and thereby causeth him (as the boiling of a pot) to foam at mouth, and hardly departeth from him, that is, costs him an horrible pain in coming to himself again, as in the Epilepsy 'tis observed, and 〈 in non-Latin alphabet 〉 , shakes him shrewdly, works a great weakness on all his faculties, All clear and evident symptoms of an Epilepsy; Now the reason why this is here expressed by 〈 in non-Latin alphabet 〉 , is because this disease being in the head, as well as madness is, the Moon hath the same influence on one, as on the other. And generally the changes of the Moon affect those that are subject to this disease, and cast them into fits of it; Now whereas it is said here in the 18 th verse, that Christ rebuked him, and the Devil went out of him, nothing this person to be possessed with the Devil, and so Luke 9. 32. the spirit takes him, and 42: the devil threw him down, cast him into a fit, and again Jesus rebuked the unclean spirit. The clear meaning of all this is, that as in those days it was ordinary for the Devil to have power over men's bodies, and having so, to exercise it in bringing diseases upon them, (see Note on c. 10. a.) so it was here the Devil, that possessed him, cast him into frequent fits of Epilepsy, of which there was no way of curing him, but by casting out the Devil. See Note on Joh. 7. b. This will generally be observable in all the daemoniacks, which appear to be, by the Devil that possesseth them, brought into some disease or other. And so when men are by the Censures of the Apostles delivered up unto Satan, 'tis said to be 〈 in non-Latin alphabet 〉 , to the destruction of the flesh, that is, to the bringing some sore disease upon them.
[ d] V. 22. Betrayed ] Some difference there is betwixt 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , tradere, and prodere; the latter is ordinarily taken for treachery, falseness to him, whose part we take, whether by going over to the enemies part, or betraying secrets, but the former is somewhat more, not only to reveal those things to the enemy, that may be hurtful to the friend, but to deliver him (master, captain, friend, fort) into the enemies hand, who desires to have him and mischief him. So in * Athenaeus, l. 5. of Quintus Oppius, 〈 in non-Latin alphabet 〉 . a prisoner delivered up to custody. So Psal. 88. 8. 〈 in non-Latin alphabet 〉 , I was imprisoned, and went not forth. And this is it that is peculiarly affirmed of Christ here and in other places, he shall be delivered into the hands of men, and of sinners, the Roman soldiers; and Mat. 26. 3. he shall be delivered to be crucified. And therefore although the English word Traitor is originally all one with the Latin, traditor, and so to betray with 〈 in non-Latin alphabet 〉 here, yet because the ordinary use of the word is for revealing of secrets, or advantages, &c. and is not thought peculiarly to denote that, to which the Greek here belongs, of delivering into the enemies hand, It was therefore most reasonable to render it in this phrase (not so subject by custom to mistake) to deliver up.
[ e] V. 24. Tribute-money ] The 〈 in non-Latin alphabet 〉 signifies two drachmes. The word 〈 in non-Latin alphabet 〉 is a Greek word, first 〈 in non-Latin alphabet 〉 , saith Julius Pollux, that is, an handful, as containing so many oboli aenei, pieces of brass money, as would make an handful, to wit, six. This word from the Greeks came not only to the Romans, but after the time of the Seleucidae, to the Jews also, so Ezr. 2. 69. we have 〈 in non-Latin alphabet 〉 , the Greek word, with a very light change, which is by the Septuagint rendered 〈 in non-Latin alphabet 〉 , by us drachmes. Now four Attick drachmes make one shekel, or 〈 in non-Latin alphabet 〉 , so saith Hesychius and Phavorinus, 〈 in non-Latin alphabet 〉 (not 〈 in non-Latin alphabet 〉 , as 'tis corruptly read, but) 〈 in non-Latin alphabet 〉 and so v. 27. it appears, one 〈 in non-Latin alphabet 〉 was two of these half shekels, which served there for two men's tributes. See Note on c. 26. d. Now the truth is, the 〈 in non-Latin alphabet 〉 , he shekel of the Jews, and the Alexandrians, the shekel of the Sanctuary is double as much as the ordinary shekel, or 〈 in non-Latin alphabet 〉 , And therefore Exod. 30. 13. when there is mention of the half shekel, which was to be paid for the use of the Temple, the Septuagint reads 〈 in non-Latin alphabet 〉 the half of the didrachme, or half shekel, which is all one with a whole didrachme Attick. This sum was yearly paid by every Jew, above twenty years old, to the use of the Temple, and so continued till Vespasian transferred it to the Capitol, so saith Josephus, 〈 in non-Latin alphabet 〉 , he commanded that every Jew should pay the yearly tribute of two drachmes to the Capitol, as they did before to the Temple in Jerusalem.
[ f] V. 25. Owne children ] That the own sons here are not the natural subjects of the kingdom, and 〈 in non-Latin alphabet 〉 those, whom they have conquered, and brought under their dominions, will appear, 1. because the natural subjects ordinarily do pay tribute, and the law was clear, Exod. 30. 13. that every Jew should pay his half shekel to the Temple. And 2. because to the state of the Jews which now exacted this tribute (not the Publicans or officers of Caesar, this being not collected by them, till 'twas transferred to the Capitol, that is, in Vespasian 's time) there were no such sorts of men, that were so conquered by them, which could own that title of 〈 in non-Latin alphabet 〉 in that notion. The words and sense will be clear, if it be understood thus, that no King imposes taxes on his own children, or family, but on 〈 in non-Latin alphabet 〉 , alieni filii, that is, the children of other men, as 〈 in non-Latin alphabet 〉 is another man's servant, opposed to 〈 in non-Latin alphabet 〉 , his own ••• vants, c. 25. 14. (as that is opposed to 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , his own children and servants ) and therefore by proportion, this tribute to the King of heaven ought not to be exacted from the 〈 in non-Latin alphabet 〉 of that King, but from others; Some possibility and color there is that this tribute here might be a Tax paid to the Romans imposed under the form of the 〈 in non-Latin alphabet 〉 ever since Pompey had overcome the Jews, or else imposed on them by Augustus, and a passage in Josephus de Bell. Jud. l. 7. c. 10. (where he saith that Agrippa remitted them the tax which was yearly paid by them) makes it more probable; and it might well be that this was by the Romans imposed under the form of the 〈 in non-Latin alphabet 〉 , the known tax among the Jews, as in Cicero 's orations against Verres we everywhere see, that the Praetor of Syria required the tenths of that Province, which was we know first instituted by God to be paid the Priests. And so Christ's pleading an immunity (who yet was to fulfill all righteousness, that is, to observe the Judaical law) and mentioning the Kings of the nations, is thought to incline also. But because 1. that tribute in Josephus, remitted by Agrippa, was paid by each house, not by each head, and this here is for each head, and 2 dly , because, though Christ as man was resolved to fulfill all righteousness, and accordingly paid this, yet as God, or here as the son of God, he was not bound to it, at least 'twas not the custom (which is all that Christ here saith) in other places for the children to pay their fathers those taxes which others paid; and thirdly, because 'tis not so much as intimated that this was paid to the Kings of the nations, but only that among them 'tis not the fashion for Kings sons to pay (which Christ only accommodates to his own purpose,) and fourthly, because Christ was to live as obediently to the Roman laws (as far as they were of force in Judea ) as to the Jewish, and to give example of obedience to all that are set over us by God's providence (and so did in his good confession to Pilate, and making no resistance at his crucifixion,) and fifthly, because there is no evidence but only conjecture, that there was any such Roman tax on every head at that time, or that that was 〈 in non-Latin alphabet 〉 , but on the contrary, the Caesarean tribute-money is denarius a Roman coin (see Note on ch. 22. c.) and if it had been Roman, it would have been gathered by Publicans, and those in all probability would have been here named, whereas on the contrary the persons are here styled as by a known title, they that received the 〈 in non-Latin alphabet 〉 . For these reasons, I say, the former interpretation of the Jewish tax seems to be most reasonable, especially when 'tis not very likely that, (or imaginable how) Christ should call himself a child or son of the Roman Emperors, to whom that tax was paid. One only question may be farther asked, why the payment should fall particularly on Christ and Peter, and not on the rest of the Disciples? To which I answer, 1. that it no way appears by Christ's paying for himself and Peter, that the others did not also pay, and secondly, that it may be very probable that those Receivers did at that time require it only of those that dwelt at Capernaum, and so of Christ and Peter, and that the rest paid it in their several cities.
CHAP. XVIII.
1. AT the same time came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven?]
[Paraphrase] 1. Upon Christ's mentioning his resurrection from death, c. 17. 23. and Mar. 9. 31. which they took to be a beginning of his kingdom here, the disciples inquire ambitiously (among themselves, Mar. 9. 33.) who shall have the chief place of dignity in that kingdom of the Messias here? (so again on the same occasion they fall on the same thoughts Mat. 20. 20. Lu. 22. 24. and look that way, Act. 1. 6.
2. And Jesus] called a little child unto him, and set him in the midst of them,
[Paraphrase] 2. And Jesus willing by an emblem, or visible representation to satisfy this question of theirs as far as was useful to them,
3. And said, Verily I say unto you, [except ye be converted and become as little children, ye shall not enter into the kingdom of heaven.
[Paraphrase] 3. Unless you change your inclinations and desires, and take yourselves off from this vain ambitious expectation and pursuit of a carnal kingdom of Christ, and of your receiving dignities and preheminencies in it, you can never be true disciples of Christ, this carnal ambition, and projecting being so contrary to the Christian temper.
4. Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven.]
[Paraphrase] 4. Two things therefore I shall teach you from this emblem, first, that the state of Christianity is such a state, that he which is most lowly is most capable of eminence in it.
5. And whoso shall receive one such little child in my name, receiveth me.]
[Paraphrase] 5. Secondly that all the lowlyest and meanest persons are so dearly valued by me, that he that would do a grateful thing unto me, cannot find any fitter way to do it then by cherishing, and treating kindly and tenderly any such mean lowly person, especially if it be by showing kindness and tenderness to his soul, endeavoring to advance that in the ways of godliness.
6. But who so shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea.]
[Paraphrase] 6. Whereas on the other side, he that shall gall, discourage, drive from me and the Christian practice any such meanest person that comes to me, 'twere for his advantage, that the stone of a mill, not such as women turn with the hand, c. 24. 41. but so big that it is fain to be turned by an Ass, were hung as a weight about his neck, and he then cast into the sea, sure to be hurried presently to the bottom of it.
7. Woe unto the world because of offenses: for it must needs be that offenses come, but woe to that man by whom the offense cometh.
[Paraphrase] 7. Upon this occasion I tell you beforehand, that great-falling off, and apostastising there will be amongst those that receive the faith, great discouragements to obstruct the receiving of it, many will be seduced from the right way, (which is a sad and woeful thing.) But though this be to be expected in respect of the wickedness of some, and seduciblenesse of others, and though it be not imaginable that the word should by God be kept free from all such temptations to sin, (nay God hath thought fit to permit such for the trial and exercise of Christians (yet will this be little matter of excuse, but rather of aggravation of their sin and woe, that shall be instrumental to this end, that shall be the authors of them.
8. Wherefore [if thy hand or foot offend thee, cut them off, and cast them from thee, it is better for thee to enter into life halt or maimed, rather then having two hands or two feet, to be cast into fire everlasting.]
[Paraphrase] 8. And therefore I now forewarn you that if any that is nearest to you (friend, profit, pleasure, as dear to thee as a member or any part of thyself) go about to discourage thee in thy Christian course, to withdraw thee either in gross from the Christian profession, or more particularly from any act of duty to the contrary sin, thou be sure to renounce it, part with it: (Mat. 5. 29, 30.) It being so much more eligible, and desirable for thee to attain eternal bliss, having in thy life time been halt or maimed, that is, passing through some difficulties or austerities, then by escaping those difficulties to run into sin, and so to hazard everlasting fire.
9. And if thine eye offend thee pluck it out, and cast it from thee: it is † better for thee to enter into life [with one eye,] rather then having two eyes, to be cast into hell fire.
[Paraphrase] 9. having here for some years lost the benefit of one of thine eyes.
10. Take heed that ye despise not one of these little ones, for I say unto you; That in heaven their [note a] Angels do always behold the face of my father which is in heaven.]
[Paraphrase] 10. it is a matter of great moment, then, worthy your saddest care, that you do not undervalue or neglect the good, and advantage of any the meanest person, to whose reformation, or establishment, ye are able to contribute anything, but especially that you take care least by neglecting to do what is in your power to do toward the recalling, or confirming, or else by any other means (though but occasionally) ye prove the undoing of any my meanest servants, for I tell you, The Angels which are by God appointed to be their guardians on earth, have yet their continual returns and recourse to God's glorious presence, are near and high in God's favor, always having access to make requests, or complaints in their behalfes, and to receive commands from him concerning them, and therefore these, though little in their own, and the worlds account, are not yet to be slighted, or despised by any, or averted from their course of piety by that means.
11. For the son of man is come to save that which was lost.]
[Paraphrase] 11. For Christ that came to reduce those (see note on c. 11. k.) that are gone astray from the ways of God, must be thought to require the same of you, to be most diligent and industrious to reduce the meanest person upon earth, that is in a course of any danger of ruin to the soul.
12. How think ye? If a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray?
13. And if so be that he find it, verily I say unto you, He rejoiceth more of that sheep, then of the ninety and nine, which went not astray.]
[Paraphrase] 12, 13. For judge in reason, I pray, by this ordinary resemblance, If an ordinary man on earth have a possession on which he sets any considerable value, be it an hundred sheep, and if one of them be strayed from the rest, and that be discerned by him, doth he not set so great a value on that one lost sheep, as at the present to leave the whole number besides (knowing them safe in the pasture or fold) and go and search diligently and solicitously for that one, and upon the finding it, is he not affected with more joy at the first sight of it, then he is at the beholding his whole flock, which had never run that hazard?
14. Even so it is not the will of your father which is in heaven, that one of these little ones should perish.]
[Paraphrase] 14. And just thus it is with God, he is very unwilling that any the meanest person upon earth should be lost, that might with any care or methods of ours be recovered to piety.
15. Moreover, If thy brother shall trespass against thee, go and tell him his fault between thee and him alone, if he shall hear thee • hou hast gained thy brother.]
[Paraphrase] 15. To this purpose, these directions I shall now give, which I require to be used in the Church forever. If any fellow Christian of thine do thee any injury, and by so doing offend against God, thy charity to him, as it must be sure to put off all thoughts of revenge against him, to forgive him freely, v. 22. so will it oblige thee to use all prudent methods to reduce him to a sense and reformation of his fault (and by the same reason this is to be extended to all other willful crimes of which thou seest him guilty, those being as fit to exercise this part of thy charity towards his soul, as any injury done to thee immediately) and let this be the method, first go and admonish him of it privately, so that it have nothing of shame or reproach joined with it, and if he mend upon such admonition, there's an end, thou hast reason to rejoice as at the finding the stray sheep, that thou hast been so happy an instrument of his repentance.
16. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses, every word may be established.]
[Paraphrase] 16. But if this first method of thy charity succeed not, another essay must be made, take with thee one or two other men, either that the crime which thou layest to his charge, be so confirmed to him by sufficient testimony Joh. 8. 17. that he be no longer able to deny it (as that, which cannot be contradicted or denied, is said to be established, Heb. 6. 16.) or that the authority of these added to that of thy private admonition, may be of more force with him, induce him to condemn himself, at least be more likely to do so, be more weighty in the presence of two or three.
17. And if he shall neglect to hear them, tell it unto the Church: but if he neglect to hear the Church, let him be unto thee as an heathen man, and a Publican.]
[Paraphrase] 17. But if he be still refractary, either through nonconviction of the fact, or non-contrition for it, if this second admonition work not on him, then make it a matter of public cognizance, tell it to the rulers of the assemblies (saith S. Chrysostom, see Power of Keys, c. 2. §. 12.) or tell it in the presence of all the people, that before them the Governor may rebuke him, (as Timothy is appointed to do 1 Tim. 5. 20.) But if this last method succeed not neither, if he be still refractary, thou art then to look on him as a desperate deplored sinner, (see Power of Keys c. 2. §. 9.) fit for the censures of the Church to overtake him.
18. Verily I say unto you, whatsoever ye shall bind on earth, shall be bound in heaven, and whatsoever ye shall loose on earth, shall be loosed in heaven.]
[Paraphrase] 18. Which ye therefore to whom now I speak, the designed rulers of the Church, and your successors the Bishops, are in this case to proceed to, to use the Keys given to you, as Stewards of the house c. 16. 19. for the ejecting of such, And I assure you, whomsoever (see note on c. 11. k.) ye shall thus cast out of the Church on earth, shall, without repentance, and submission to your censures and reformation upon them, and sincere desire to reconcile, and approve themselves to you, be by me excluded from steaven, These censures of yours, inflicted by this commission from me, shall be backed by me, And so whomsoever ye shall upon sincere repentance receive into the peace of the Church again, he shall by me be pardoned also.
19. Again, I say unto you, that if two of you shall agree on earth as touching anything [note b] that they shall ask, it shall be done for them of my father which is in heaven.]
[Paraphrase] 19. As for the second of the three admonitions, spoken of v. 16. (see note on c. 7. b.) this I assure you, that as the assize of three men among the Jews had some power, so shall any two or three Christians, joining in such a reprehension, be considerable in this matter, having the privilege of God's presence (as in their prayers thus united, so in their united admonitions) to give them authority, assistance and blessing.
20. For where two or three are gathered together in my name, there am I in the midst of them.]
[Paraphrase] 20. For where two or three are met, or assembled for this piece of discipline, (as for any holy action besides) there am I present with them in a special manner, and will not suffer the actions, which thus they undertake by my appointment, to be set at naught by any.
21. Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times?]
[Paraphrase] 21. When Christ had gone thus far by way of return from the last to the second, and before he proceeded from that to the first, Peter interposed this question (the answer to whcih comes home to the first of the three also) Sir, seeing I am bound to forbear my brother, or fellow Christian, that injureth me, and not to act any revenge upon him, as we were taught by thee, Mat. 5. 39. and seeing now, upon admonishing him that hath injured me, in case he repent, either on the first, or second, or third admonition, I am to proceed no farther against him, but forgive him, and rejoice that I have done so much good upon him, v. 15. yet because he that hath thus trespassed, and repented once, may possibly trespass again, and repent again, (see Luke 17. 3, 4.) I desire to be taught by thee, how oft I am to do this, to forgive him, that though he repent of his injury, ask forgiveness, and promise to do so no more (see v. 26. 29.) yet oft times relapses again, How oft must I be thus indulgent to him and forgive him upon his request? must I do it often, or seven times?
22. Jesus saith unto him, [I say not unto thee, until seven times, but until seventy times seven.]
[Paraphrase] 22. This rule is to hold eternally, not only for a great, but an unlimited number of trespasses, supposing that the trespasser repent and promise amendment for the future, Lu. 17. 4. (ootherwise thou art not so bound to pass by his trespass, but that thou mayest by the means prescribed v. 15. &c. endeavor his reformation, for in that case that is the greatest charity he is capable of.)
23. Therefore is the kingdom of heaven like unto a certain King, which would take account of his [note c] servants.]
[Paraphrase] 23. To which purpose (to show you how necessary it is for every of you to remit most freely the injuries that are done to you by your brethren, be they never so great, if you expect any remission from God for your sins committed against him) I shall give you this parable, God's dealing with men under the Gospel is very fitly resembled to a King calling his servants to account.
24. And when he had begun to reckon, one was brought unto him, which ought him ten thousand talents.]
[Paraphrase] 24. And when he did so, one of his servants upon account was found to owe him a great sum cast up by ordinary valuation to be a thousand eight hundred seventy five thousand pounds.
25. But for as much as he had not to pay, his Lord commanded him to be sold and his wife, and children, and all that he had, and payment to be made.]
[Paraphrase] 25. But he being not able to pay that sum, his master appointed him to be used as debtors, which are not able to pay, are wont to be used among the Jews, sold, they and their wives and their children, to be servants, and bondmen, • Kings 4. 1. and by that sale the debt to be paid.
26. The servant therefore fell down and worshipped him, saying, Lord, have patience with me, and I will pay thee all.]
[Paraphrase] 26. Hereupon the indebted servant fell down on his face, and besought him that he would stay a while, till he might be able to pay him, and not use this extremity towards him, promising, if he would do so, that he should lose nothing by him.
27. Then the Lord of that servant was moved with compassion, and loosed him, and forgave him the debt.]
[Paraphrase] 27. And his master was merciful, and quitted him of the former sentence, v. 25. and frankly forgave him that vast sum, upon his bare request.
28. But the same servant went out and found one of his fellow-servants, which ought him an hundred penc • and he laid hands on him, and [note d] took him by the throat, saying, Pay me that thou owest.]
[Paraphrase] 28. But when this was done, this servant, that had been thus mercifully and magnificently dealt with by his master, having had ten thousand talents forgiven him, met with one of his fellow-servants, which ought him somewhat, one hundred denarii, valued to three pounds two shillings sixpence of our money, a contemptible sum in comparison with what had just now been forgiven him, and he presently apprehended him in a most rigid manner, requiring him to make present payment.
29. And his fellow-servant fell down at his feet and besought him, saying, Have patience with me, and I will pay thee all.]
[Paraphrase] 29. And this fellow-servant of his besought him with as much humility to forbear him, as he had v. 26. b • sought his masters forbearance for six hundred thousand times as much.
30. And he would not: but went and cast him into prison, till he should pay the debt.]
[Paraphrase] 30. And that servant that had had so much forgiven him, would not forgive so little, but dealt with him in the extremest rigor, cast him into prison never to be released, but upon paying the whole debt.
31. So when his fellow-servants saw what was done, they were very sorry and came and told unto their Lord all that was done.]
[Paraphrase] 31. For this all the fellow-servants that saw it, were much troubled, both for the unhappy lot of him that suffered, and the unreasonable behavior of him that thus dealt with him, in so distant a matter from what himself had so lately found from his master, and upon this they came and informed their master of it.
32. Then his Lord, after that he had called him, said unto him, [O thou wicked servant, I forgave thee all that debt, because thou desiredst me.]
[Paraphrase] 32. O thou unconscionable man, thou canst not but remember, how I lately forgave thee all that vast sum owing to me by thee, (with which this of thy fellow-servant to thee beareth no proportion) and that upon thy bare request, having no motive, beside my own compassion to an helpless creature, to invite me to so great a mercy.
33. Shouldst not thou also have had compassion on thy fellow-servant, even as I had pity on thee?]
[Paraphrase] 33. Was it not then reasonable for thee that hadst received pardon of so vast a debt from thy master, or superior, to have (in like manner as I gave thee example) shown pity to thy fellow-servant, to whom thou wert so much more obl •• ed then I to thee, and to have remitted him so small a sum, when I forgave thee six hundred thousand times as much.
34. And his Lord was wroth, and delivered him to the [note e] tormentors,] till he should pay all that was due unto him.
[Paraphrase] 34. Upon this, the master was most justly enraged against him, and used him as he had done his fellow, v. 30. and though he had before remitted him, yet upon this unworthy impious behavior he revoked his designed mercy, and cast him into prison.
35. So likewise shall my heavenly father do also unto you, ife ye from your hearts forgive not everyone his brother their trespasses.]
[Paraphrase] 35. By this resemblance ye see what measure ye must expect from God in this matter, For just so shall God deal with you, remit nothing of that rigor against you, which you use against others, deal most severely with you, if ye do not clearly, plenarily, and sincerely (without any reservation, or design to have God execute any vengeance for you, or the like) forgive all injuries, how great soever, (being certainly far below the proportion of yours against God) that are done to you by any man living.
Annotations on Chap. XVIII.
[ a] V. 10. Angels ] That Angels are God's ministering spirits, and do perform his commands in guarding his servants here below is the doctrine of Scripture, Heb. 1. 14. and so several times in the Revelation, where the seven Spirits c. 1. 4. and c. 4. 5. (that is, saith Andreas Caesareensis, seven Angels ) are said in heaven to behold his face, in the same manner as is here affirmed of them. But whether the 〈 in non-Latin alphabet 〉 , their Angels here, be to be defined singular Angels peculiarly designed to particular persons, is not here distinctly affirmed, only that they are, as God sees fit, employed in services for the benefit of these little ones▪ that is, of Christians: And of that there is no doubt. Thus saith Origen contr. Cels. l. 6. 〈 in non-Latin alphabet 〉 , the Angels that are appointed to preside over them, as guardians, to counterwork the treacheries and policies of Satan; That these are said continually to behold the face of God, is, saith Dionysius Alexander. 〈 in non-Latin alphabet 〉 , because they continually and steadfastly behold the beauty of God, and never fall off from that dignity and preferment (as Lucifer did) which they enjoy by their nearness to the true, real, eternal good. But there is besides this, a more peculiar notation of the phrase, as to behod the face, signifies to wait, attend as a servant, Psal. 123. 2. as a Minister to be ready at hand, to do whatsoever is commanded. Thus in Elias Levita, speaking of the word Mitateron, he is, saith he, 〈 in non-Latin alphabet 〉 princeps facierum, Prince of faces, that is, Angelus qui semper videt faciem regis excelsi, &c. an Angel which always beholds the face of the high King, &c. that is, of God. And both these put together make up the full sense of the words, which yet farther note a more eminent sort of Angels.
[ b] V. 19. Shall ask ] It is somewhat uncertain what is the meaning of 〈 in non-Latin alphabet 〉 here. For that it is not in the Active, which is ordinarily used for asking (see c. 21. 22.) is clear, and if it be rendered in a Passive sense, then it will be whatsoever they shall be required to, and refer to the one or two, that are taken v. 16. that is, required to go along with the admonisher; which being here part of Christ's institution, it may consequently be said of it, as a promise from Christ, 〈 in non-Latin alphabet 〉 &c. it shall be unto them from my father, that is, my father shall give authority to that, which they being thus called, or required, 〈 in non-Latin alphabet 〉 shall agree on. The reason of which is given v. 20. For where two or three are thus assembled in my name, according to my appointment, there am I in the midst of them. This hath that degree of appearance of truth, that I thought fit here to mention it, but not so much certainty, as to put it in the margent, or to impose it as the primary sense in the Paraphrase.
[ c] V. 23. Servants ] The servants here, that the King or Lord is supposed to call to account, seem to be those, which are entrusted by him to negotiate for him, such as are mentioned, c. 25. 14. and Lu. 19. 13. And proportionably his reckoning with them here, v. 24. is all one with that, Mat. 25. 19. and the same phrase 〈 in non-Latin alphabet 〉 is used in both places, which in S. Luke (who calls him a King also, as he is here) c. 19. 5. is expressed by commanding his servants to be called, that he might know how much everyone had gained by trading, that is, what every man had gotten, and had ready, to bring him in, above the money which he received. That is there set down to be a very strange increase, one pound had been improved into ten, v. 16. another into five pounds, v. 18. and in S. Matthew, five are increased into five more, two into two more. And so in both Evangelists some such increase is brought in by everyone, but only by him that had laid it up in a napkin, and been perfectly idle, done nothing with it. Agreeably to this it here follows, that one of these servants, when he comes to be reckoned with is found upon account, to be indebted to his Lord ten thousand talents, which at the rate of 750 ounces of silver to a talent and of five shillings an ounce, arises to one thousand eight hundred seventy five thousand pounds, a vast sum of money. And that being required, he was no way able to make payment, and so was adjudged by his Lord (as such debtors are wont) to be sold, &c. upon this his petition to his Lord is, that he will bear with him a while, and he will repay him all, that upon account was due unto him, all the ten thousand talents, And thereupon his Lord moved with pity towards him not only 〈 in non-Latin alphabet 〉 , released him from that sentence of selling and imprisoning, before decreed against him, but also remitted him 〈 in non-Latin alphabet 〉 , the whole debt the ten thousand talents, for which he was cast into prison. 'It is true indeed that the word 〈 in non-Latin alphabet 〉 here used, and rendered debt, doth also signify usury, or interest, and so might be thought to signify here not the whole debt, but only the interest, that would be due for the forbearance of it for the space that he now desired. To this also the words of the servant's request seem to incline, which were only these that he would have patience, that is grant him some time, promising if he would, to pay him the whole sum, and not desiring the forgiveness, or remission of that. But although 〈 in non-Latin alphabet 〉 sometimes signifies use, yet it signifies a loan or debt also, and so it is expressed to do here, v. 30. 32. 34. and the Arabic reads Colla mah alaihi, all that was upon him, all that he was liable to, or responsible for, now that was plainly not only all the interest that his desired forbearance would arise to, but even the principal itself. For though the servant doth not beg the absolute remission of that, but uses the ordinary form of insolvent debtors, which desire patience, or release from prison, and labor to incline the Creditor to that, by fair promises, that he shall lose nothing by them, yet God's mercy expressed by this of the Lord's, and the example set to us, in the former passage, v. 22. of plenary and absolute forgiveness of what is already suffered (and not only of what may follow) will certainly extend it to the whole sum, and not suffer it to be restrained to no more then the Creditors request; the interest for forbearance. And so the other part of the Parable, his dealing with his fellow-servant doth demonstrate also, for there that which he would not forgive, was (in all reason) answerable to that, which the Lord had forgiven him, (differing only in the quantity of it, so few denarii on eight parts of an ounce, to so many Talents, and answerable to that is the brothers trelpasse against me in proportion to thy sins against God ) and that is there called 〈 in non-Latin alphabet 〉 (in a word which is not capable of that ambiguity) the debt, v. 30. not the interest, and 〈 in non-Latin alphabet 〉 , all that debt, and therefore this is most reasonably to be pitched on as the meaning of the place, and the Conclusion from thence, this plain truth, that God's pardons here in this life are not to us Absolute, while we become uncharitable to our brethren, but, according to the petition in our Lord's Prayer, answerable to our dealings with others, and so conditional, and are no longer likely to be continued to us, then we perform that condition.
[ d] V. 28. Took him by the throat ] The word 〈 in non-Latin alphabet 〉 is not only to choke or throttle, but also, according to the use of the Hebrew 〈 in non-Latin alphabet 〉 (which sometimes is rendered 〈 in non-Latin alphabet 〉 , 1 Sam. 16. 14. sometimes 〈 in non-Latin alphabet 〉 ) signifies to pluck, to exagita • e, to trouble, to hale, to shake, to terrify, and so it may here signify.
[ e] V. 34. Tormentors ] 〈 in non-Latin alphabet 〉 saith Hesychius, it not only signifies one that explores, and examines, and puts upon the rack (in which notion it cannot be taken here) but also a keeper of a common gaol, and so it must do here, the usage in this verse being proportionable, and parallel to that, which this man had dealt to his fellow-servant, v. 30. which was casting him into prison, until he should pay the debt, which argues the 〈 in non-Latin alphabet 〉 here, to whom he is delivered, to be the keeper of that prison and no more, there being no use of the rack, or torment in this business.
CHAP. XIX.
1. AND it came to pass that [when Jesus had finished these sayings,] he departed from Galilee, and came into the coasts of Judea beyond Jordan.
[Paraphrase] 1. when all those occasions were over, on which he spake those things,
2. And great multitudes followed him, and he healed them [there.]
[Paraphrase] 2. no less in Judea now, then before in Galilee.
3. The Pharisees also came unto him, tempting him, and saying, Is it lawful for a man to put away his wife for every cause?
4. And he answered and said unto them, [Have ye not read, that he which made them at the beginning, made them male and female?
5. And said, For this cause shall a man leave father and mother, and shall cleave to his wife, and they twain shall be one flesh.]
[Paraphrase] 4, 5. Ye cannot but remember the strict union, and conjunction betwixt man & wife which was appointed by God in the creation, Gen. 1. 27. where as soon as the man and woman were created, We find this conclusion made by Adam, (or rather the historian) Gen. 2. 24. that the man was to forsake all and cleave to his wife, and continue with her as inseparably as with another part of the same flesh, (see note on Lu. 16. b.)
6. Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let no man put a sunder.
[Paraphrase] 6. And therefore thus are they to be thought of, as two by God united into one, and then sure that which hath been thus instituted by God, must not by man be altered, it ought still to continue among you, as it was first instituted, 'tis utterly unlawful (unless in case of falseness to the husbands bed Mat. 5. 32.) to put the wife away.
7. They say unto him, Why did Moses then command to give a writing of divorcement, and to put her away?]
[Paraphrase] 7. To this the Pharisees objected, saying, What account then is to be given of that precept in the Law, wherein Moses appointed the husband (in some cases mentioned by him Deut. 24. 1.) to give a bill of divorce unto the wife, in this manner permitting him to put her away?
8. He saith unto them, [Moses, because of the hardness of your hearts suffered you to put away your wives, but from the beginning it was not so.]
[Paraphrase] 8. God in the Mosaical economy, knowing you Jews to be so imperswasible and obstinately bent to your own lusts and rages, that in case you were obliged to live with hated wives, and not permitted divorces, it would probably cause in you some greater sin, for the preventing hereof allowed a dispensation in his point, tolerated divorces, and took so much pity and care of the oppressed hated wife, as to provide this kind of releef for her, commanding to give a bill of divorce thereby as by an act of manumission to restore her liberty to her, with all decently to send her out of the family and in some sort endow her: But this you see (v. 4, 5.) was very distant from the appointment of God in the first institution of marriage.
9. And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery, and who so marrieth her that is put away, doth commit adultery.]
[Paraphrase] 9. And accordingly I now define that whosoever shall use that liberty so frequent among you, to put away his wife, for any lesser cause then that of fornication, and then think it free for him to marry again, that man by marrying another, whilst his wife is alive, (from the obligation to whom he is not, nor can be freed) is consequently guilty of adultery, and so likewise he that marrieth her that is divorced, taketh another man's wife, which is adultery also.
10. His disciples say unto him, If the case of the man be so with his wife, [it is not good to marry.]
[Paraphrase] 10. Hereupon his own disciples began▪ to object, that if marriage brought such an inseparable conjunction with it, then sure the inconveniencies and hazards of marriage above the advantages and conveniencies of it would be so great, that it were more prudent not to marry at all, then to be subject to such possible inconveniencies.
11. But he said unto them, All men cannot receive this saying, save they to whom it is given.]
[Paraphrase] 11. To this objection he gave this answer, that all men are not capable of that prudential ap horisme [that a single life is more profitable and fit for their turn, then marriage] but those only, whom God hath some way more then ordinarily fitted for it, by some special gift.
12. For there are some [note a] Eunuchs, which were so born from their mothers womb: and there are some Eunuchs, which were made Eunuchs of men: and there be Eunuchs which have made themselves Eunuchs for the Kingdom of heavens sake. He that is able to receive it, let him receive it. ]
[Paraphrase] 12. For some live unmarried, as being naturally enabled to do so chastely, and without great difficulty, some, as being by men disabled (of which sort there were very many among the heathens, ordinarily called Eunuchs) some out of firmness of resolution have gotten that mastery over themselves, that they can live chastely in a single life, and do so on purpose, that they may have fuller vacancy to set themselves apart for the duties of Christianity. Now he that finds this agreeable to his condition, and can thus conquer and subdue himself, he may do accordingly, if he please, and shall do well, and wisely in so doing.
13. Then were there brought unto him little children, [that he should put his hands on them, and pray: and the Disciples rebuked them.]
[Paraphrase] 13. that by imposition of hands he would bestow his benediction upon them. And his disciples would have chid them away.
14. But Jesus said, Suffer little children and forbid them not to come unto me: for [of such is the kingdom of heaven.
[Paraphrase] 14. their meekness, humility and docility, are the temper, which of all others is most like that which is required of disciples of Christ.
15 And he laid his hands on them,] and departed thence.
[Paraphrase] 15. And using that ceremony of imposition of hands, frequent among the Jews in all kind of benedictions, he bestowed his blessing upon them.
16. And behold, one came and said unto him, Good master, [what good thing shall I do that I may have eternal life?]
[Paraphrase] 16. what is the condition required of me to make me capable of Eternal bliss?
17. And he saith unto him, [Why callest thou me good? there is none good but one, that is God: but if thou wilt enter into life, keep the commandments.]
[Paraphrase] 17. thy calling me good, without conceiving me to be God is not right. But for thy question of the way to eternal bliss, this is soon answered, 'tis by obedience to God's commandments.
18. He saith unto him, Which? [Jesus said] Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness.]
[Paraphrase] 18. Jesus said, those great precepts given by God to Moses, containing the heads of all duties both toward God and man, particularly those six of the second sort, containing the duty toward man.
19. Honor thy Father and thy mother, and, [Thou shalt love thy neighbor as thyself.]
[Paraphrase] 19. Thou shalt not design advantage to thyself by another man's loss, or desire anything that is his, but consider his good, as well as thine own, which is the sum of the last commandment.
20. The young man saith, [All these things have I kept from my youth up: What lack I yet?
[Paraphrase] 20. All these parts of duty I have sincerely observed all my life, what more is required of me?
21. Jesus said unto him, [If thou wit be [note b] perfect, go and fell that thou hast, and give to the poor, and thou shalt have treasure in heaven, and come and follow me.]
[Paraphrase] 21. If thou wilt ascend to that higher pitch, to which I come to raise men, if thou wilt be a Christian, then must thou, upon contemplation of the reward that is laid up in heaven for all that sincerely obey me, be contented to part with all the wealth of the world, whensoever that is required of thee, either directly (as now I command thee to sell and give to the poor all that thou hast, and so to follow me, as all my disciples have done, though they had not so much to part with, as thou hast) or by consequence when thou canst not obey any particular precept without danger of being undone by it.
22. But when the young man heard that saying, he went away sorrowful: for he had great possessions.]
[Paraphrase] 22. When the young man heard Christ say this, he was much grieved, because he had a very great estate, and therefore seeing he could not be a Christian at any cheaper rate, he forsook, or departed from Christ, would not pay so dear for that perfection.
23. Then said Jesus to his disciples: Verily I say unto you that [a rich man shall hardly enter into the kingdom of heaven.]
[Paraphrase] 23. It is very difficult for a wealthy man to undertake that condition, required of all by me, that will be Christians, and come to bliss now under the Gospel.
24. And again I say unto you, [It is easier for a [note c] camel to go through the eye of a needle, then for a rich man to enter into the Kingdom of God.]
[Paraphrase] 24. The rich man setteth his heart upon his riches, and trusting in them, Mar. 10. 24. must part with as much of his humor, before he can be capable of being a Christian, of performing the condition by me required to attain bliss, as that beast, Camel or Elephant &c. which is of the greatest bulk, must part with, to be qualified to pass through the straightest place.
25. When his disciples heard it, they were exceedingly amazed, saying, [Who then can be saved?]
[Paraphrase] 25. If the way prescribed by thee to bliss be as straight as a needles eye, who then can undertake it? who can come to bliss upon such terms as these? who is there that according to this rule is qualified for salvation?
26. But Jesus [beheld them, and said unto them, With men this is impossible, but with God all things are possible.]
[Paraphrase] 26. looked upon them (as examples of the practicablenesse of this doctrine, of forsaking, parting with all to follow him) and tells them, to encourage them, that, it seems, those things which are in themselves so hard, and so unreasonable for mere men to do, are yet very possible for God; and so this of contemning the world, working such a change on a worldly man's heart, that he shall liberally bestow his wealth, and not place any confidence in it, is a work, that God doth ordinarily work in men's hearts, and enables them to do with ease.
27. Then answered Peter and said unto him, Behold, we have forsaken all, and followed thee, what shall we have therefore?
28. And Jesus said unto them, Verily I say unto you, [that ye which have followed me, in the [note d] regeneration, when the son of man shall sit on the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.]
[Paraphrase] 28. ye that are now my disciples, and have by receiving the faith and baptism left all to follow me, shall, as soon as I come to my kingdom, be highly honored and rewarded by me, or, You that have received me and followed me, and persevered constant to me, continued with me in my temptation, Lu. 22. 28. shall in the new age, or state, (taking its beginning from the resurrection, and ascension of Christ) have a power in the Church instated on you, as my successors, somewhat proportionable to that of the several Rulers of the Tribes among the Jews, (a token of which are the keys, after given to them, and promised, as here, c. 16. 19.) The power which my father hath given me on earth, shall at my departure be instated upon you, Lu. 22. 29.
29. And everyone that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands for my names sake, shall receive an [note e] hundred fold,] and shall inherit everlasting life.
[Paraphrase] 29. And whosoever shall for my sake part with any of the advantages and possessions of this life, whatsoever it is, he shall be so far from being a loser by it, that he shall in this very life be by that means abundantly more richly provided for; in the same proportion, that he which in the harvest hath the most plentiful returns to his seed and pains-taking. (c. 13. 8.)
30. But many that are first shall be last, and the last shall be first.]
[Paraphrase] 30. But though you have advantage of other men in being thus early in Discipleship, yet 'tis very possible that some that come after you in time (as Paul) may labor as fervently, deserve as much, and consequently be as richly rewarded as you. (upon which follows the parable of c. 20. 1.)
Annotations on Chap. XIX.
[ a] V. 12. Eunuchs ] The word 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 have a vulgar ordinary signification, which is known by the English use of the word Eunuch, that is, in the expressions of the Grammarians, 〈 in non-Latin alphabet 〉 , &c. And accordingly three sorts of them are ordinarily set down, 1. 〈 in non-Latin alphabet 〉 castrati; 〈 in non-Latin alphabet 〉 , 2. 〈 in non-Latin alphabet 〉 , and 3. 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , But here the Context which sets it in opposition to marrying, makes it clear, that Eunuchisme is taken for the chastity of a single life, howsoever acquired, whether 1. by natural temper, or 2. by some outward accidental weakening, or debilitating of nature, as was frequent among the Gentiles, in order to some offices and services, to which men, that were thereby secured from desires, were designed; Such, if it were done by themselves, are called by the Apostles Canons, 〈 in non-Latin alphabet 〉 self-murderers, 〈 in non-Latin alphabet 〉 , enemies of God's workmanship, Can. 22, 23. or 3 lie , by firm purpose or resolution of mind, assisted by God's grace, in order to his service; such were the ascetae, 〈 in non-Latin alphabet 〉 , those that imposed hardships on themselves, and combated with their own desires. Thus in Phavorinus, the word being deduced according to some Grammarians from 〈 in non-Latin alphabet 〉 , to have the mind well or wisely disposed, it signifies, saith he, 〈 in non-Latin alphabet 〉 , to have nothing to do with anything of venery or carnality, for, saith he, the Ancients 〈 in non-Latin alphabet 〉 , called all things of that kind, follies; Thus we know the Scripture hath expressed any such unlawful commission, the doing folly in Israel, and so 'tis cited out of Aristophanes, 〈 in non-Latin alphabet 〉 , to abstain from sleep and all foolish things, where yet Aristophanes hath only 〈 in non-Latin alphabet 〉 , which the Scholiast expounds by 〈 in non-Latin alphabet 〉 , saith he. But 'tis possible that the place in Aristophanes is to be read 〈 in non-Latin alphabet 〉 instead of 〈 in non-Latin alphabet 〉 , and then there is no question, but that 〈 in non-Latin alphabet 〉 sleep might be a civil word for things of that nature, as in the Wise man, 〈 in non-Latin alphabet 〉 signifies.
[ b] V. 21. Perfect ] What is the notion of 〈 in non-Latin alphabet 〉 perfection here, must be defined by considering what is meant by entering into the kingdom of heaven, v. 23. For it appeareth that the not undertaking the condition required of the young man by Christ, to his being perfect, doth also exclude him from entering into this kingdom, or render him uncapable of it. Now that kingdom of heaven, signifying that crown of eternal life and bliss, which was this man's aim, v. 16. the entering into that kingdom is the undertaking the condition now required by Christ, or the attaining that bliss by performing that condition, and therefore his going away v. 22. that is, forsaking of Christ, caused by the greatness of his riches, is all one with the rich man's not being able to enter into that kingdom v. 23. This again appeareth by the question and answer ensuing, v. 25. where when the Disciples ask, Who then can be saved? (whatsoever they mean by that, whether, who can be a Christian? as the word rendered escaping or being saved often signifies, (see Mat. 10. h. Lu. 13. b. and Rom. 10. a.) or whether who can come to heaven? ) Christ's answer is, by looking upon them, &c. intimating them to be examples of this possibility, capable of this salvation, this entering into the kingdom of heaven, as having performed the condition requited to qualify them • or it. From these premises it seems necessary to conclude that the perfection here spoken of is Christianity itself, (and not only an heroic eminent degree of it) and that the condition here required to it is matter of command, not counsel only, and such, as he that will not ascend to, (the young man here) cannot be called or deemed a Christian, cannot attain to bliss, as 'tis now offered under the Gospel. From hence it follows not, that no man is saveable, or a Christian, but he that sells all, and gives it to the poor, and so follows Christ, for there is no command elsewhere given by Christ to all men to do so, (and this command here given to this young man, and the like, in some degree, to the Disciples, to leave their nets, that is, their whole estates, and follow him, obliges none but those to whom it was given) but only thus, that he that loves anything more then Christ, is no Christian, that whatsoever Christ shall at any time by any explicit command, as here, or else by his providence (by making it impossible to preserve my fidelity to him, or obedience to any known command of his, without parting with my wealth &c.) require of me, I must impartially perform it, though it be with the loss of my estate, or even of life itself, and if I do not resolve, and undertake to do so, I cannot be saved, I am no Christian. Or if having vowed it, (as every Christian doth in Baptism, vowing there, whensoever the world comes in competition with Christ, to forsake the world and follow Christ ) I do not in time of trial perform it, I forfeit the privileges of Christianity, all title to bliss. And this is it that maketh it so hard a thing for the rich man, and even so impossible for him that trusteth in riches, Mar. 10. 24. (that hath reposed any confidence in them, that depends, or looks on them as his felicity) to enter this kingdom, to be, and continue Christian, to attain this perfection or this bliss; for, where his treasure is, there will his hear • be also.
[ c] V. 24. Camel ] It was an ordinary proverb among the Jews that An Elephant cannot pass through the eye of a needle to signify the most impossible thing. Thus in the Babyl. Talmud▪ Perek Haroe Barachoth, You perhaps are one of Pombeditha (an Academy of Jews in Babylon ) where they can make an Elephant pass through a needles eye; signifying them a vain-glorious people, that would boast of doing impossibilities, and in Gemara 〈 in non-Latin alphabet 〉 there is no Elephant that enters by the hole of a needle. This proverb Christ was willing to change from the Elephant, which was a beast that few had seen, to a Camel, which was very ordinary in Syria, and whose bunch on his back is apt to hinder his passage through any narrow entrance. This being thus premised, as the full account of the place, it is yet farther observable that Phavorinus on the word 〈 in non-Latin alphabet 〉 , saith, that 'tis not only the name of that beast, but 〈 in non-Latin alphabet 〉 , it signifies also a cable with which the mariners bind the anchors, and cites this place of the Gospel, as belonging to that signification of the word; & so Theophyl. that 'tis 〈 in non-Latin alphabet 〉 , a cable with which Mariners use to • ast their Anchors. Were the word to be found in that sense in other Authors, it would be an ingenious conjecture, but this word for a cable, (from which the English probably comes with a light change of [m] into [b]) is by Soudas, and the Scholiast of Aristophanes written with [ l ] 〈 in non-Latin alphabet 〉 , and so in Hesychius (from whom Phavorinus ordinarily borrows) for so sure should it be read 〈 in non-Latin alphabet 〉 (which is now 〈 in non-Latin alphabet 〉 , And so this being the only place cited by Phavorinus, (and from him or with him observed by others) 'tis more possible, that it was but a conjecture of that Grammarian, and so of no more authority then such; And therefore the proverbial speech among the Hebrews forementioned (the using of which was not extraordinary with Christ, see Note on c. 10. i.) to him probably unknown, but to us made clear by their writings, may remove all that difficulty, the not discerning of which put him upon that bolder interpretation. Mean while the application of that Proverb to the rich man's turning Christian, or entering bliss, is no farther to be extended, then to signify the greatness of the distance, and so of the change or passage from one of these states to the other, the rich man's trusts, and joys, and confidences being so contrary to the Christians, and so perfectly irreconcilable with them. This is so far affirmed by Plato 5. de Leg. 〈 in non-Latin alphabet 〉 , 'tis impossible to be exceeding good, and exceeding rich, that Celsus, the heathen enemy of Christ and Christians, saith, that this speech of Christ's was but a corrupting of that speech of Platos, See Orig. cont. Cels. l. 6. p. 294.
[ d] V. 28. Regeneration ] The word 〈 in non-Latin alphabet 〉 signifies properly a new or second state, 〈 in non-Latin alphabet 〉 , say the Grammarians. 'It is used among the Pythagoreans for the return of the soul, 〈 in non-Latin alphabet 〉 , when that soul which was once in him, that is dead, comes back to life again in another body. In sacred Writers 'tis used agreeably for the resurrection, whether that of the future being of body and soul, or that which Christ is pleased to make preparative to it, the spiritual proselytisme, expressed by that phrase, Tit. 3. 5. the change and renovation of the soul and affections in this life, and as a token and sign of that work of Christ's, it is used for Baptism, that being born of water and the Holy Ghost, Joh. 3. And so hath Phavorinus observed, 〈 in non-Latin alphabet 〉 , 'tis set to signify Holy baptism, (see Note on Mat. 3. a. and Joh. 3. a.) Farther yet, and by the same Analogy, it may signify that second or new state, that 〈 in non-Latin alphabet 〉 , in Isaiah, that age to come, that is, the state of the Church under Christ, or his spiritual kingdom, beginning at the Resurrection of Christ, and this, either in respect of the beginning of it, Christ's Resurrection, which is fitly styled 〈 in non-Latin alphabet 〉 the new birth of Christ, or else in regard that all other things (that is, the general disposal of all things in the Church) are become new, 2 Cor. 5. 27. the Gentiles received into the Church, the Jewish Priesthood, and ceremonies abolished, &c. If this last sense be here made use of, then it will be most agreeable to the ordinary punctation of our printed Copies which set a comma after 〈 in non-Latin alphabet 〉 , ye that have followed me, and another again after 〈 in non-Latin alphabet 〉 , in the regeneration, severing the latter from the former, and joining it so with 〈 in non-Latin alphabet 〉 ye shall also sit, &c. that what is betwixt 〈 in non-Latin alphabet 〉 &c. when the son of man shall sit on the throne of his glory, shall be as in a Parenthesis, to explicate what is meant by that time, and what that in the regeneration signifies, viz. when Christ shall be gone to heaven, and all power in the Church solemnly enstated on him. At which time they shall be placed in authority next unto him, as the four and twenty Elders, Rev. 4. 4. are next to him that sits, in the midst, upon the throne. And thus that which is in these words here proposed to Peter and the rest of the Disciples, by way of reward for following him, will be exactly proportionable to that other promise in the same kind made to them in the person of S. Peter, c. 16. 19. For the giving the keys there, was the enstating on them a power in the Church, to which they were to succeed, under and after him, upon his Ascension, which very thing is clearly expressed by sitting on seats, and judging the twelve tribes; The expression being taken from the 〈 in non-Latin alphabet 〉 , or chief of the tribes among the Jews, who had a dignity inferior, but (in that circuit) next to the Regal, to which Christ was by his Ascension enthroned. What this dignity and power was to be, is discernible both by that place of the donation of the keys, and more particularly by that, which c. 20. is added upon this very occasion; There the sons of Zebedee, or their Mother, in their behalf, having on this present promise of Christ, built an expectation of some earthly greatness, particularly of that (so familiar among them) of the 〈 in non-Latin alphabet 〉 , the chief of the tribes, thereupon they petition, that they in the dispensing of these dignities among the Twelve, might have the 〈 in non-Latin alphabet 〉 (as Judah and Joseph among the Jews) the praeeminence above the rest of the Twelve, whereupon Christ disabuses her, and shows them that they were no kind of secular advantages (or such as would be very desirable to them) which were likely to come in to them by this means (see Power of keys c. 5. §. 13. &c.) By which answer of Christ to the Disciples, reflecting on the dignity and office of Judge here mentioned, it is in some degree evident, (what S. Augustine affirmeth) that the judicature here spoken of, is that in the Church of Christ; Yet because it is by S. Paul also affirmed of the Saints, that they shall judge the world, 1 Cor. 6. 2. and because in S. Luke c. 22. 29. there is joined herewith the eating and drinking at his table in his kingdom, and because Mar. 10. 30. (which is parallel to this,) beside the reward in this time (this world) there is mention of the world to come also, and everlasting life, therefore it will be most safe to interpret this judging here, of the Apostles power in the Church of Christ, yet so as may not exclude that future dignity also.
[ e] V. 29. Hundred-fold ] There is a saying in the Alcoran very agreeable to this, Quiopes suas erogant in via Dei similes sunt grano, quod septem spicas germinavit, They that lay out their riches in the way of God, are like a grain of corn which hath shot out seven stalks. Now supposing every of those stalks or ears to have ten corns in it, that will be the seventy-fold spoken of, Mat. 13. But supposing fourteen or fifteen in each, (as in the most fruitful places and years it is) then it amounts to an hundred-fold, and so the hundred-fold, being the proportion of the most fruitful messuage, is here set down as the harvest of the Christian (that suffers or gives for Christ's sake) and that in this life.
CHAP. XX.
1. FOR the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire laborers into his vineyard.]
[Paraphrase] 1. If you do not perfectly understand what was last said, (of the last shall be first, &c.) then a resemblance of it (and in that of all God's dealing with men in the Church) you may have in a man of an estate, managing it himself, by the manner of his dealing with his hired laborers; First he went out as soon as it was light (answerable to Christ's calling and sending the twelve at the beginning of men's receiving the faith c. 9. 38. and c. 10. 1.) into the market place, where day-laborers were wont to stand, expecting employment, to hire laborers for his vineyard.
2. And when he had agreed with the laborers for a penny] a day, he sent them into his vineyard.
[Paraphrase] 2. And having agreed with a certain number for a set determinate wages of seven pence half-penny,
3. And he went out [about the third hour;] and saw others standing idle in the market-place.
[Paraphrase] 3. about nine of the clock in the morning.
4. And said unto them, Go ye also into the vineyard, and [whatsoever is right I will give you.] And they went their way.
[Paraphrase] 4. I will not bind myself to give you the wages of a whole day for this part of it, but according as you shall, for the time you are in, behave yourselves in the vineyard, you shall be rewarded.
5. Again he went out [about the sixth and ninth hour,] and did likewise.
[Paraphrase] 5. about twelve at noon, and about three in the afternoon.
6. And about the eleventh hour he went out and found others standing idle] and saith unto them, Why stand ye here all the day idle?
[Paraphrase] 6. And about five in the evening he went out again, and found others looking for work, willing to be employed, but not entertained by any,
7. They say uuto him, Because no man hath hired us. He saith unto them, Go ye also into the vineyard, and [whatsoever is right that shall ye receive.]
8. So when even was come the Lord of the vineyard saith unto his Steward, call the laborers and give them their hire, [beginning from the last unto the first.]
[Paraphrase] 8. beginning first with those that came in latest, and so ascending to them that came in first.
9. And when they came that were hired about the eleventh hour, they received every man a penny.]
[Paraphrase] 9. And when they came to be paid that had entered last upon their work, he gave them a whole days hire, upon their good discharge of that one hour in the vineyard.
10. But when the first came, they supposed that they should have received more, and they likewise received every man a penny.]
[Paraphrase] 10. But when they came which were hired first, and wrought from the morning all day, they thought that they should have more then they which had been less time in the vineyard, but they were mistaken in their expectation, had no more then the sum for which they were hired.
11. And when they had received it, they murmured against the good man of the house,
12. Saying, These last have [note a] wrought but one hour, and thou [hast made them equal unto us, which have born the burden and heat of the day.]
[Paraphrase] 12. hast given them as much wages as we, which have labored all day long.
13. But he answered one of them, and said, Friend, I do thee no wrong, didst thou not agree with me for a penny?
14. Take that thine is, and go thy way, I will give unto this last even as unto thee,]
[Paraphrase] 14. Be thou content with that which comes to thy share, according to agreement, this man that came last to work (it being not his fault that he came not sooner, but his not being sooner called v. 7. and he having labored honestly and cheerfully ever since he came) shall by me, who accept the will for the deed, be rewarded with the same reward that thou hast.
15. Is it not lawful for me to do what I will with mine own? Is thine eye evil because I am [note b] good?]
[Paraphrase] 15. And sure thou hast no reason to complain. What reason is there that my bounty to others should be matter of envy and discontent to thee? or that thou shouldest be the judge, how I am to deal with thy brother? Many reasons there may be which thou knowest not, why they that came in last to the vineyard, if they were not sooner called, or not so powerfully as others, should be rewarded as liberally as they that have longer labored; for a few acts of the will, if they be more intense and heroical, may in equitable estimation countervalue the work of a far longer time, as the thieves confessing Christ, when he was on the Cross, when his Apostles had forsaken him, and so Paul called last, was in labor more abundant, and so ranked with the first, and so many that came in to Christ in the cool of the day, when persecution was over, might yet be as cordially intense and affectionate in his service, as they that suffered for him, and so some that come to repentance more aged then others, and those that at Christ's preaching came in to Christianity, compared with those that had lived in the Jewish Church all their time, see note b.
16. So the last shall be first, and the first last; for many be [note c] called, but few chosen.]
[Paraphrase] 16. And thus that, which was said before c. 19. 30. is evident, that some that come after you in time, may prove as richly rewardable as you, For the known saying is very true, that they that have favors done them by God beyond others (as to be first called, was a special favor to the disciples, of which no reason can be given, but God's will) do not always exceed all others in labor and Christian diligence (as the Apostle S. Paul called long after, and therefore by himself styled less then the least, and born out of due time, as called after Christ's being gone to heaven, yet did labor more abundantly then all the twelve) nay some of them apostatize and fall off from Christ, as Judas did, and so of the whole nation of the Jews 'tis clear, that they were the men to whom God was first made known, and to whom Christ and the Gospel were first sent, they were first called to the faith, and first believed on him, and yet few of them in comparison continued faithful to him, but the Gentiles that are after called, do especially believe, and stick close to him, and consequently are accepted of him.
17. And Jesus going up to Jerusalem took the twelve disciples apart in the way, and said unto them,
18. Behold, we go up to Jerusalem, and the son of man shall be betrayed [unto the chief Priests and to the Scribes, and they shall condemn him to death.
[Paraphrase] 18. to the Sanhedrim there, who though they have not power to put any man to death, yet shall pass that sentence against him, that he is guilty of death.
19. And shall deliver him to the Gentiles to mock, and to scourge, and to crucify him, ] and the third day he shall rise again.
[Paraphrase] 19. And shall press the Roman Judge to put him to death after their manner of punishing the basest malefactors,
20. Then came to him the mother of Zebedees children with her sons, worshipping him, and desiring a certain thing of him.]
[Paraphrase] 20. Upon this mention of his resurrection, which they presumed to be the time of his taking all greatness upon him, the mother of James and John, being put upon it by them, came with them to Jesus, and falling down to him, made a petition (see Power of Keys, c. 5. §. 13.) to him.
21. And he said unto her, What wilt thou? she saith unto him [Grant that these my two sons may sit the one on thy right hand, and the other on the left, in thy kingdom.
[Paraphrase] 21. Of that dignity which thou hast promised thy disciples, c. 19. 28. proportionable to that of being heads among the tribes of the Jews, grant that my two sons, James and John, may have the first places, as Joseph and Judah had among them.
22. But Jesus answered and said, Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with?] They say unto him, we are able.
[Paraphrase] 22. Then Jesus told the two disciples, they beg'd they knew not what, all the dignity, saith he, that is to be had by being nearer to me then others, is that of suffering inwardly and outwardly, can you prepare yourselves for that?
23. And he saith unto them, [Ye shall drink indeed of my cup▪ and be baptized with the baptism that I am baptized with; But to sit on my right hand, and on my left, is not mine to give, but it shall be given to them, for whom it is prepared of my father.]
[Paraphrase] 23. 'It is true indeed, the sufferings that befall me shall befall you also, afflictions, and persecutions, wherein you may rejoice that you are made partakers with me, But for any privilege of honor or dignity above others, they to whom my Father hath designed, shall have it, and I shall not go about to change his designation, or assign it to any others, upon any absolute unconditionate will or favor of mine, to gratify you, or satisfy your importunity, but dispose of it according to those rules, and conditions and qualification, which my father hath set down, and I from him have revealed to you;
24. And when the ten heard it, they were moved with indignation against the two brethren.
25. But Jesus called [them unto him, and said, Ye know that the Princes of the Gentiles exercise dominion over them, and they that are great, exercise authority upon them.]
[Paraphrase] 25. those that were displeased with the ambition of the other two, and said to them, 'It is true that the rulers or kings of the nations are served and benefited by their subjects, receive secular advantages by their preminences (see note on 1 Pet. 5. a.) and the Emperors in like manner are over those Kings.
26. But it shall not be so among you: but whosoever will be great among you, let him be your minister.]
[Paraphrase] 26. But Prelacy and preeminence among you must bring along with it offices of burden and humility, and not be after the manner of Gentile Princes.
27. And whosoever will be chief among you [let him be your servant.]
[Paraphrase] 27. must be the servant of all the rest, (for so the governors of the Church are to be)
28. Even as the son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.]
[Paraphrase] 28. Even as Christ's kingdom here is not administered in that way, which might bring in splendor, or profit to him, but in a way of charity, serving, relieving, providing, and dying for his people, instead of requiring such offices from them.
29. [note d] And as they departed from Jericho, a great multitude followed him.
30. And behold two blind men sitting by the way side, when they heard that Jesus passed by, cried out, saying, Have mercy on us, O Lord, thou son of David.
31. And the multitude rebuked them, because they should hold their peace; but they cried the more, saying, Have mercy on us, O Lord, thou son of David.
32. And Jesus stood still and called them, and said, What will ye that I shall do unto you?
33. They say unto him, Lord, that our eyes may be opened:
34. So Jesus had compassion on them, and touched their eyes, and immediately their eyes received sight, and they followed him.
Annotations on S. MATTHEW, Chap. XX.
[ a] V. 12. Wrought ] The word 〈 in non-Latin alphabet 〉 in the New Testament, when 'tis joined with words that denote time, is to be rendered, to stay, or to spend. So Acts 5. 34. 〈 in non-Latin alphabet 〉 , to stay a little while. So Acts 15. 33. 〈 in non-Latin alphabet 〉 , to stay time, and 〈 in non-Latin alphabet 〉 , some time, c. 18. 23. So Acts 18. 21. 〈 in non-Latin alphabet 〉 to stay or spend the feast, Acts 20. 3. 〈 in non-Latin alphabet 〉 , to stay three months. And so here it may possibly note the space of their being and laboring in the Vineyard; though it is not improbable that the right reading might be 〈 in non-Latin alphabet 〉 , labored, which is very little distant from it. If it be not, yet most probably the word 〈 in non-Latin alphabet 〉 must be taken in that sense of 〈 in non-Latin alphabet 〉 , as visibly it is Ruth 2. 19. 〈 in non-Latin alphabet 〉 ; where hast thou labored, and 〈 in non-Latin alphabet 〉 where she had labored, and 〈 in non-Latin alphabet 〉 with whom I labored, where still the Hebrew hath 〈 in non-Latin alphabet 〉 laboring.
[ b] V. 15. Good ] The word 〈 in non-Latin alphabet 〉 good hath a peculiar notion in this, and some other places, and signifies bounty or liberality, as when works of Mercy are called 〈 in non-Latin alphabet 〉 good works, Acts 9. 36. 〈 in non-Latin alphabet 〉 doing good, Mat. 12. 12. 〈 in non-Latin alphabet 〉 good fruits, Jam. 3. 17. and ordinarily in the Church-writers 〈 in non-Latin alphabet 〉 , working good. Thus 〈 in non-Latin alphabet 〉 to work good, Gal. 6. 9. and 〈 in non-Latin alphabet 〉 , every good work, 2 Cor. 9. 8. appear by the Context to belong to works of mercy. Thus Rom. 5. 7. where the good man is so particularly distinguished from the righteous man, and Tit. 2. 6. where the elder women are commanded to be 〈 in non-Latin alphabet 〉 good, that is, merciful or kind to those of their family. Thus when Hesychius mentions the word 〈 in non-Latin alphabet 〉 (which is, as hath been said, the Hebrew 〈 in non-Latin alphabet 〉 , or Syriac 〈 in non-Latin alphabet 〉 , with the Greek termination, which signifies bountiful or merciful ) he explains it by 〈 in non-Latin alphabet 〉 , making these three words to have the same signification: and so doth the Targum render the Hebrew 〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉 sometimes, that is, good. And so in this place the Master is said to be good, because he gave to him that had been in the vineyard but an hour, as much as was the wages of the whole day: This, though it were not matter of injury to them that had labor'd all day, because they had the full hire, for which they had contracted, is yet matter of murmuring there, v. 11. and indeed hath somewhat of difficulty in it, how to reconcile it with God's rewarding every man according to his works, or actions, (which is everywhere said of God) and his giving a more liberal harvest to him that soweth plentifully, then to any that soweth less plentifully, 2 Cor. 9. 6. The way of clearing this difficulty will be by observing that this Parable here used by Christ was a Parable used among the Jews, and therefore if any part of it were here unmention'd by Christ, and briefly refer'd to by him, the sure way will be to supply it by the Authors among them, by whom 'tis fully set down. Now this is done by Gemara Hierosol. Cod. Berachoth. Of a King and laborers hired by him, and one of them paid for a little time the whole days hire, whereupon the rest of them grieve and murmur, and say, We have labored all day, and this man 〈 in non-Latin alphabet 〉 , &c. hath not labored above two hours of the day, and, say they, 〈 in non-Latin alphabet 〉 he hath received his hire in peace, that is, the full hire of a day for that small time; To these the Kings answer there is, He in that two hours hath labored as much as you have done all the day. Here it is evident, the account of the business is laid upon the superabundant diligence and earnestness of those that came late in, which God (though not tied by contract, as with the other, but only by promise of giving them what shall be me • , v. 47. that is, dealing equitably with them) thinks fit to reward, through his merciful interpretation and acceptance of it, as richly, as the whole days labor of the others. And though the weight of the reason or answer here mentioned by Christ seem wholly to be laid upon the free will and liberality of the Lord, v. 15. and not upon their superabundant diligence, for the time that they were in the Vineyard, yet is this other reason to be supposed here also, being not by this excluded, anymore then God's rewarding according to works is excluded by his being merciful (when indeed David makes a close connection between them, Ps. 62. 12. Thou Lord art merciful, for thou rewardest every man according to his works ) and 'tis possible it might also be mentioned by Christ, though for brevity it be not here set down. And indeed this form of answer (here used by Christ, and set down) by way of 〈 in non-Latin alphabet 〉 , to repel and poze the disputer ( Is it not lawful, &c. Is thy eye evil, &c.) is very fit to have been prooemial to this other of the equitablenesse of the payment, in like manner, as Rom. 9. 20, 21. is preparatory to the fuller and more satisfactory answer v. 22. However this is clear, that in Christ's application of the Parable to his designed business, this is more then intimated. For the whole parable being briefly applied in these words, 〈 in non-Latin alphabet 〉 , &c. So the first shall be the last, and the last the first; the reason is distinctly annexed, For, or because many are the called, but few the chosen, Many of the called (that is, those that were hired, and admitted into the vineyard) are not the chosen, that is, are not thought fit to be rewarded at all by Christ, which à majori concludes, that some that came in later deserved as well as they that were first called in in the morning, which cannot be, but (as saith S. Paul of himself) by their laboring more abundantly for the time, then they had done which were longer there.
[ c] V. 16. Called ] What the word 〈 in non-Latin alphabet 〉 signifies here, and how it differs from 〈 in non-Latin alphabet 〉 is worth examining at large now once for all, which therefore I shall set about; The word 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 in the New Testament, are proportionable one to the other, and will mutually help to the understanding one the other. If we look on them in the Apocrypha, as we meet with them both in one place of the third book of the Maccabees; it will prove a useful rise; There 〈 in non-Latin alphabet 〉 signifies guests invited to a feast, 〈 in non-Latin alphabet 〉 (as in human Authors, 〈 in non-Latin alphabet 〉 , Heraclitus 〈 in non-Latin alphabet 〉 . to which is opposed 〈 in non-Latin alphabet 〉 in Homer, and invocati in Plautus ) and 〈 in non-Latin alphabet 〉 the office of inviting and entertaining them; and Judith 12. 11. a banquet or invitation. So 〈 in non-Latin alphabet 〉 , is he that was to invite and entertain ( 〈 in non-Latin alphabet 〉 invitator in the Gloss and 〈 in non-Latin alphabet 〉 , see Noted.) In the Greek translation of the Canonical books of the Old Testament the word hath another notion; as when those that were pitched on as special men by Adonijah to be of his party, are called 〈 in non-Latin alphabet 〉 , 1 Kin. 1. 49. and v. 41. the called of Adonijah, not because they had been invited by him to a feast, but such as were called by his name, that is, such as adhered to him. For so they that Absalom had picked out in the same manner to be his confidents are called 〈 in non-Latin alphabet 〉 , two hundred called men, 2 Sam. 15. 11. So that hitherto 〈 in non-Latin alphabet 〉 signifies those that are pitched on either to receive special favors, or over and above to be employed in special trusts, and the latter the special meaning of the word. So Aristotle in his Oeconomickes l. 2. in the passage of Antimenes Rhodius, where we find 〈 in non-Latin alphabet 〉 subjoined to 〈 in non-Latin alphabet 〉 approved officers, where probably it must signify special picked Artificers. Besides this notation of the Greek from the Hebrew for calling, there is another for celebrare to celebrate, and so the words 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 signify celebrem, as well as vocatum, and is rendered 〈 in non-Latin alphabet 〉 illustrious, famous, sometimes, and 〈 in non-Latin alphabet 〉 called, when it signifies 〈 in non-Latin alphabet 〉 famous. Thus in the book of Exodus (c. 12. 16.) and in Levite. often, we find this phrase 〈 in non-Latin alphabet 〉 , called holy, where the Hebrew read 〈 in non-Latin alphabet 〉 , where yet we have no more reason to reprehend the Greek for either soloecisme, or mistranslation, then in the 〈 in non-Latin alphabet 〉 for sure mercies, which yet is transcribed by S. Luke, who was skillful enough in that language, Acts 13. 34. The Greek, I conceive, is to have a sense assigned fit and proper for both the words and intention of the original, and it will be this, that such a day, the seventh or the like, shall be the called, or the solemn holy, holy signifying one set apart to a separate use, the service and worship of God, and 〈 in non-Latin alphabet 〉 the solemn or called, a special celebrity, a known day, favored by God with that privilege above others, and both together a solemn holy, or a holy solemnity, not, I conceive, as our ordinary English reads (and the sense, though not the words, bears well enough) an holy convocation, as if the 〈 in non-Latin alphabet 〉 referred peculiarly to the calling or assembling the people together, but as it notes a special honoring and picking out of a day, and preferring it before others, A solemn, separate, festival day. So saith Phavorinus 〈 in non-Latin alphabet 〉 (not, as the Copy hath it,) 〈 in non-Latin alphabet 〉 , it signifieth the best and principal day, and is the same that an holy day. And just agreeable to this notion of 〈 in non-Latin alphabet 〉 for called, or renowned, or picked out ( set apart in some special degree, allowed some privilege, which others were not vouchsafed,) is the notation of 〈 in non-Latin alphabet 〉 in the Septuagint, either as applied to a day, Numb. 28. 18. 〈 in non-Latin alphabet 〉 , just as before 〈 in non-Latin alphabet 〉 , or as to persons, Numb. 1. 16. 〈 in non-Latin alphabet 〉 , which we render the renowned of the congregation (as in Hesychius 〈 in non-Latin alphabet 〉 ) where yet the Hebrew hath (from the same root, that before) 〈 in non-Latin alphabet 〉 the called, and is Numb. 26. 9. rendered 〈 in non-Latin alphabet 〉 , Senators of the council, or Patres conscripti, as it were. Thus far will the Old Testament lead us into the sense of this word, and by the consent which is between the Translators of that, and the Writers of the New, 〈 in non-Latin alphabet 〉 Actively taken (as it must be, when 'tis applied to God) signifies that peculiarity of favor now vouchsafed (unto both Jews and Gentiles, but first to the Jews, to whom Christ first came, and the Gospel was first preached) which had not before been allowed to any, a state of favor vouchsafed by God's special providence, and grace, particularly that of having the way to heaven laid open to them, in the preaching of the Gospel. So Rom. 9. 11. God's calling is set to signify his peculiar favor contrary to 〈 in non-Latin alphabet 〉 , doing anything on intuition of merit; and Rom. 11. 29. it signifies God's favor in allowing the means of salvation, and place of repentance unto the Jews, and is joined with the 〈 in non-Latin alphabet 〉 , gifts or graces of God, particularly that of special promise to them (that is, to their fathers) that they should not utterly be destroyed, of which two favors of God to that people for their fathers sakes (1. that they should not utterly be destroyed, 2. that the way to heaven, the knowledge of Christ should not utterly be obstructed to them, but that there should still be a possibility of returning) it is there affirmed that they are 〈 in non-Latin alphabet 〉 , absolutely immutable and irreversible, So 1 Cor. 1. 26. 〈 in non-Latin alphabet 〉 signifies that invitation unto Christ, which, as it follows there, brought in those especially which were of the poorest spirits, not that others were not called, but that they did not ordinarily accept of the invitation. So Ephes. 1. 18. and 4. 4. the 〈 in non-Latin alphabet 〉 hope of his calling is that Hope that results from the mercy of God in revealing his Son to them, or possibly in a Passive sense, the Hope that was consequent to their belonging or retaining unto Christ, being Christians; and so when c. 4. 1. they are exhorted to walk worthy of that calling, that service, into which they were entered. So Phil. 3. 14. 〈 in non-Latin alphabet 〉 , the reward, or crown of the supernal calling of God, supposes the 〈 in non-Latin alphabet 〉 or calling to be some service of ours, to which the reward given by God the Judge is styled 〈 in non-Latin alphabet 〉 , the reward of the calling. So • Thess. 1. 11. 〈 in non-Latin alphabet 〉 is that great honor of retaining to Christ, being his followers; and that 'tis there looked on, as a special dignity, appears by the 〈 in non-Latin alphabet 〉 , which ought to be rendered, not vouchsafing, or counting worthy, but making worthy; for that is pertinent to dignities and privileges already enjoyed by any. So 2 Tim. 1. 9. the holy calling, is that honorable condition of being Christians, through the free mercy of God in revealing his Son to us, not upon the intuition of any merit of ours, but by his own free undeserved grace, called his purpose and grace in the middle of the verse. So Heb. 3. 1. 〈 in non-Latin alphabet 〉 the heavenly calling is the retaining to Christ, which is mentioned as a high mercy of which they were 〈 in non-Latin alphabet 〉 partakers; and lastly 2 Pet. 1. 10. where we are exhorted to make our calling and election firm, the calling is again those mercies of God's in making us Christians, and the 〈 in non-Latin alphabet 〉 election, either again the same (as 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 the called and the elect are the same, Revel. 17. 14. both expounded by 〈 in non-Latin alphabet 〉 believers, or faithful, which follow) because that of having Christ revealed to them, this favor vouchsafed to them, was an act of God's free choice, without any kind of merit on man's part, (and so the word appears to be taken, Ephes. 1. by comparing v. 4. with v. 9. or else the purpose and mercy of God's of rewarding believers eternally. And these are made firm, when that sanctifying use is made of them, when men live proportionably to their talent given, God threatening otherwise to remove and withdraw those mercies. By proportion with this signification of the Substantive 〈 in non-Latin alphabet 〉 calling, we must render 〈 in non-Latin alphabet 〉 , one that hath received this mercy, and honor of retaining to Christ in any higher, or lower quality. Thus 〈 in non-Latin alphabet 〉 Rom. 1. 1. and 1 Cor. 1. 1, one that hath received this special singular honor and mercy of Christ to be an Apostle, called from heaven to that office, and v. 6. 〈 in non-Latin alphabet 〉 , Christians, though not Apostles, and v. 7. and 1 Cor. 1. 2. 〈 in non-Latin alphabet 〉 though not dignified so far as to be his Apostles, yet to be his servants or Christians; and c. 8. 21. 〈 in non-Latin alphabet 〉 , either (in proportion to 2 Tim. 1. 9.) they that are thus loved and favored by God out of his special grace, or (according to S. Cyril of Jerusalem his notion of 〈 in non-Latin alphabet 〉 in his Preface to his Catechisms ) they that are come in to the faith of Christ, not only bodily as Simon Magus, but in sincere purpose and resolution of mind, (see Note on Rom. 8. 28.) So 1 Cor. 1. 24. 〈 in non-Latin alphabet 〉 the called, being opposed to infidel Jews and Greeks, are servants, followers of Christ; so Jude 1. the word is used absolutely and Substantively 〈 in non-Latin alphabet 〉 , to them that are called, that is, to the Saints or Christians, sanctified by God the Father, and kept by Jesus Christ. Having gone thus far, there are only three places behind; Two are those, in which 〈 in non-Latin alphabet 〉 is set in opposition to 〈 in non-Latin alphabet 〉 , here, and c. 22. 14. In this place 'tis clear that 〈 in non-Latin alphabet 〉 belongs to the notion of retaining unto Christ, entering into his service in the vineyard, and 〈 in non-Latin alphabet 〉 to some special excellence or diligence there, to which reward is consequent. Nay 〈 in non-Latin alphabet 〉 may refer to the favor of being called before others, preferred before others in that respect, when others lie idle a great while, because they are not called, v. 7. But 〈 in non-Latin alphabet 〉 such, as to whom God hath awarded the hire or reward, which we see was by God (who rewards every man according to his actions, or works ) awarded as plentifully to them that came in late to the vineyard, as to those that came in earlyest, and that signifies that they coming in late labored more for the time then the other did, nay very many of those that were first called, viz. the Jews, came not in at all, and so were not all capable of that reward; And in both respects, 1. of them that being called first, were yet exceeded in diligence, and so overcome by those that came later and 2. of those, that forsook their own mercy, it is there said, that many are the called, but the chosen few, and the last shall be first, and the first last, those that had been vouchsafed earlyer mercies, greater graces for the obtaining salvation, called before others to the Gospel, nay perhaps allowed higher revelations here, are not yet found capable of higher rewards, greater degrees of glory hereafter. And the reason is, because (though not this of God's vocation, which is free, yet) that other mercy, of eternal reward, is dispensed secundùm opera, according to proportion to that use that is made of that grace of vocation, that is, to every man according to his works. So in the second place, Matth. 22. 14. the called are those to whom the first graces are given of inviting, and calling to Christ, v. 3. 4. and yet farther, of bringing in to that spiritual feast, v. 10. but then those that were invited, and did not at all come in, and so were not worthy, v. 8. that is, capable of the farther grace of reward, or reception there, and he that coming in, came without the wedding garment, that due reformation and change of mind, required of him in obedience to that call, were not allowed those higher vouchsafements, but even those which they had taken from them, and they punished for the abuse of them, cast into utter darkness, where there is crying out, &c. The last place, Apoc. 17. 14. is very remarkable, where 〈 in non-Latin alphabet 〉 , called, chosen, faithful, are set down either as all one, or else as divers degrees of Christians, and 〈 in non-Latin alphabet 〉 the last or highest. 1. 〈 in non-Latin alphabet 〉 reteiners to Christ, or to the faith of Christ, then 〈 in non-Latin alphabet 〉 , those that had lived like such, that had not in vain received the Gospel, 3. 〈 in non-Latin alphabet 〉 the faithful servants that continued faithful unto death, performed all the trusts that God had reposed in them. By what hath been thus shortly said, may be discerned what probably is the meaning of this word in the several places in the New Testament, which here once for all was not amiss to have mentioned. Of the word 〈 in non-Latin alphabet 〉 see Note on 1 Pet. 2. c.
V. 29. In this place after v. 28. there is a large addition in the ancient Greek and Latin MS. thus, 〈 in non-Latin alphabet 〉 , ( either miswritten for 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 ) ( for 〈 in non-Latin alphabet 〉 ) 〈 in non-Latin alphabet 〉 . But do ye seek to increase from a little, and from the more to lessen. But when ye enter, and are invited to supper, lie not down in the most eminent places, lest a more honorable then thou come in, and he that made the invitation come and say unto thee, Get thee lower, and thou be put to shame. But if thou lie along in the inferior place, and one inferior then thou come, then he that made the invitation shall say to thee, Come up higher, and this shall be for thy advantage. That some such thing was spoken by Christ upon some occasion, appears by Luke 14. 8. And of this there is no other mention in this Gospel, unless it be here.
CHAP. XXI.
1. AND when they drew nigh unto Jerusalem, and were come to Bethphage unto the mount of olives, then sent Jesus two disciples,
2. Saying unto them, Go into the village over against you, and straightway ye shall find an asse tied, and a colt with her, loose [ them ] and bring them unto me.
[Paraphrase] 2. the foale of the asse, Mar. 11. 2. and Lu. 19. 30. 1. (see c. 26. 8. and c. 27. 44.)
3. And if any man say ought unto you, ye shall say, The Lord hath need of them, and straightway he will send them.
4. All this was done, that it might be fulfilled which was spoken by the Prophet, saying,
5. Tell ye the daughter of Zion, Behold, Thy King cometh unto thee, meek, sitting upon an asse, and a colt the foale of an asse.]
[Paraphrase] 4, 5. Thus Christ road not for any weariness (having gone formerly through all Palestine on foot, and this being now a small journey from mount Olivet to Jerusalem, but thereby (by using this that belonged to Judges, Speak you that ride on white asses) to signify his approbation of those due acclamations which he knew would that day be given him, v. 8. as to the Messias, that so the prophecy Isa. 62. 11. and Zach. 9. 9. might be accomplished, wherein we read, That the King of the Jews, the Messias, should come riding upon an asses foale, which though it were a meek, was yet also a royal gesture or ceremony.
6. And the Disciples went, and did as Jesus commanded them.
7. And brought the Ass and the colt, and put on them their clothes, and they [set him thereon.]
[Paraphrase] 7. set him upon the foale, see v. 2.
8. And a very great multitude [spread their garments in the way, others cut down branches from the trees, and strewed them in the way.
9. And the multitudes that went before, and that followed, cried, saying, [note a] Hosanna to the son of David, Blessed is he that cometh in the name of the Lord, Hosanna in the highest.]
[Paraphrase] 8, 9. while they fitted the beast for him, used this ceremony of laying garments spread in his way, a rite usual among them at the creation of a king (2 Kings 9. 13.) others used the ceremonies used at the feast of tabernacles, cutting and carrying of boughs, and crying in Hebrew, Save now, which being here done to Christ under the title of the son of David, was their proclaiming, or acknowledging him to be the Messias, which was to come (see Mat. 11. a.) and this they did in more words, saying, Blessed in the name of the Lord be he that is thus peculiarly sent by God to bring reconciliation or peace, (Lu. 19. 38.) to us sinful men, Glory be to thee in the highest heaven, for thou art the eternal God, that dwellest there.
10. And when he was come into Jerusalem, all the city was moved, saying, Who is this?
11. And the multitude said, This is Jesus the Prophet of Nazareth of Galilee.
12. And Jesus went into the Temple of God, and cast out all them that sold and bought in the Temple, and overthrew the [note b] tables of [the money-changers] and the seats of them that sold Doves.
[Paraphrase] 12. those which returned money by exchange.
13. And said unto them, It is written, My house [shall be called the house of prayer, but ye have made it a den of [note c] thieves.]
[Paraphrase] 13. The Temple shall be set apart peculiarly to God's service, or employed only as a place of prayer, but your practice hath made it far otherwise, you have made it a kind of market place, a receptacle of cunning merchants that make gain and advantage of their brethren, by attending the festivals of the temple, and selling to them that bring not sacrifices with them.
14. And the blind and the lame came to him in the Temple, and he healed them.
15. And when the chief Priests and Scribes saw the wonderful things that he did, and the children, crying in the Temple, and saying, Hosanna to the son of David, they were sore displeased.]
[Paraphrase] 15. And when they of the Jewish Sanhedrim saw his miraculous cures, v. 14. and the children's acclamations as to a King, or Messias, they were much troubled at it.
16. And said unto him, Hearest thou what these say? And Jesus saith unto them, Yea, [Have ye never read, Out of the mouth of babes and sucklings hast thou [note d] perfected praise?]
[Paraphrase] 16. Do you not remember that prediction, Psal. 8. 2. that, Out of the mouth of babes, &c. that is, from the testimony of such weak and feeble creatures, Christ's divinity and power should be proclaimed, and great matters should come from such weak and mean beginnings?
17. And he left them, and went out of the City into Bethany, and he lodged there.
18. Now in the morning as he returned into the city, he hungered.
19. And when he saw a fig tree in the way, he came to it, and found nothing thereon▪ but leaves only, and said unto it. Let no more fruit grow on thee henceforward forever. And presently the fig tree withered away.
20. And when the disciples saw it, they marvelled, saying, How soon is the fig tree withered away?]
[Paraphrase] 20. And the next morning, Mar. 11, 20. passing by, the disciples saw it, and wondered, saying, How wonderful is it, that the fig tree upon those words of Christ should be withered and dead all of it thus instantly?
21. Jesus answered and said unto them, Verily I say unto you, If ye have faith and doubt not, ye shall not only do this which is done to the fig tree, but also if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea, it shall be done.
22. And all things whatsoever ye shall ask in prayer believing, ye shall receive.]
[Paraphrase] 22. But this you must set upon not in any confidence of yourselves, but in all humility of prayer to God, and whatsoever ye shall thus pray for, believing that I according to my promise will grant it to you, ye shall certainly receive from me, see Mar. 11. 24.
23. And when he was come into the Temple, the chief priests and the elders of the people came unto him, as he was teaching, and said, [By what authority doest thou these things? and who gave thee this authority?]
[Paraphrase] 23. Thou hast no authority from the Sanhedrim to do what thou doest, from whence then hast thou it? or why dost thou teach, and do what thou doest without it?
24. And Jesus said unto them, I also will ask you one thing, which if you tell me, I in like wise will tell you by what authority I do these things.]
[Paraphrase] 24. To this question Jesus thought fit to give answer by making this other question, which would retort, and stop their mouths, as it appears it did v. 27.
25. The baptism of John whence was it? from [note e] heaven, or of men?] And they reasoned with themselves, saying, If we shall say, From heaven, he will say unto us, Why did ye not then believe him?
[Paraphrase] 25. Had John the Baptist commission from God to do what he did, or came he only of himself?
26. But if we shall say, Of men, [we fear the people,] for all hold John as a prophet.
[Paraphrase] 26. we shall be in danger to be stoned by the multitude, Luke 20. 6.
27. And they answered Jesus, and said, We cannot tell. And Jesus said unto them, [Neither tell I you by what authority I do these things.]
[Paraphrase] 17. Then sure it is not needful for me to give you account of my commission, or authority, when 'tis granted by you, that a man may lawfully preach, and baptize, and entertain disciples, as John did, without the approbation of the Sanhedrim.
28. But what think you? A certain man] had two sons, and he came to the first and said, Son, go and work today in my vineyard.
[Paraphrase] 28. But is not this a strange thing that you that undertake and pretend so much to be God's knowing and obedient servants, should yet stand out the most obstinately of all others against his commands and messengers sent from him, when the worst and meanest of men the Publicans and the multitude forsake their former ways, repent and believe the Gospel? I will tell you a story, or parable, There was a man that
29. He answered and said, I will not, but afterward he repented and went.
30. And he came to the second, and said likewise, and he answered and said, I go Sir, and went not.
31. Whether of them twain did the will of his father? They say unto him, The first. Jesus saith unto them, Verily I say unto you, that the Publicans and harlots [go into the kingdom of God before you.]
[Paraphrase] 31. receive the Gospel, when ye reject it.
22. For John came unto you [in the way of righteousness, and ye believed him not: but the Publicans and the harlots believed him. And ye, when ye had seen it, repented not afterward that ye might believe it.]
[Paraphrase] 32. showing you a way (preaching repentance as the only way) to rescue you and your whole nation from destruction, and ye despised his menaces, Nay when even the Publicans and viciousest people were wrought on by him, yet did not this work upon you neither.
33. Hear another parable, There was a certain householder, which planted a vineyard, and hedged it round about, and digged [a wine-press in it, and built a tower, and let it out to husbandmen, and went into a far country.]
[Paraphrase] 33. a hollow trough, wherein they tread grapes; and built a fair lodge for the vine-dresser to dwell in, and having furnished it so completely that no man could require anymore to be done to make it tenantable, he let it out to those that deal in that commodity, who for the fruit of it were to pay him a set price, upon agreement, Cant. 8. 11. and having so done, himself took a journey a great way off.
34. And when the time of the fruit drew near] he sent his servants to the husbandmen, that they might receive the fruits of it.
[Paraphrase] 34. And when the harvest time came, when they were to receive the fruit and pay the rent,
35. And the husbandmen took his servants, and beat one, and killed another, and [stoned another.]
[Paraphrase] 35. at another they threw stones, though they killed him not.
36. Again he sent [other servants more then the first,] and they did unto them likewise.
[Paraphrase] 36. a greater number of servants, then those which he had sent at the first,
37. But last of all he sent unto them his son, saying, They will reverence my son.
38. But when the husbandmen saw the son, they said among themselves, This is the heir, come let us kill him, [and let us seise on his inheritance.]
[Paraphrase] 38. and then we may take possession of his inheritance, as our own.
39. And they caught him, and cast him out of the vineyard, and slew him.
40. When the Lord therefore of the vineyard cometh, what will he do unto those husbandmen?
41. They say unto him, He will miserably destroy those wicked men, and will let out his vineyard to other husbandmen, which shall render him the fruits in their seasons.]
[Paraphrase] 41. And the Pharisees expressed a great indignation against these false and bloody servants, affirming them worthy of utter destruction, that the Lord might provide him better Officers, which should pay him his rent duly; though when Jesus upon this answer of theirs approved the reasonableness of it, and affirmed it should thus befall them indeed, Lu. 20. 16. (by which they began to discern, that he spake the parable against them,) they with indignation deprecate the sentence, Lu. 20. 19.
42. Jesus saith unto them, [Did you never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner, [note f] this is the Lord's doing, and it is marvelous in our eyes?]
[Paraphrase] 42. Did you never observe a notable passage in the Psalmist, Psal. 118. 22. referring proverbially to some famous building, the Temple or the like, (wherein one stone which the builders had laid aside, as good for nothing, proved at length to be very fit for the prime place in the building, the utmost corner stone) and by that Psalmist applied to David (whom the princes with Saul and the chief of Israel refused, and persecuted, but after he became king) and which yet farther prophetically belongs to Christ (who being refused and rejected a long time by the chief priests, and elders, and the Sanhedrim of the Jews, and by them put to death, was to rise again, and become a glorious head of his Church?
43. Therefore I say unto you, [the kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof.]
[Paraphrase] 43. The Gospel and the privilege of being the only Church and people of God, shall be taken from you, and given to such as shall practice those things which the Gospel requires.
44. And whosoever shall fall on this stone shall be broken, but on whomsoever it shall fall, it shall [note g] grind him to powder.]
[Paraphrase] 44. He that, on occasion of Christ, shall by anything that befalls him, be discouraged, or fall into unbelief, this shall be a great wounding of his soul, a great sin thus to fall off in time of tribulation; but he that not out of weakness, but of contumacy, shall resist and provoke his wrath, and judgments, and so bring this stone, this vengeance of Christ down upon him, it shall come down most heavily, and dash him into a thousand pieces.
45. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them,
46. But when they sought to lay hands on him, [they feared the multitude, because they took him for a prophet.]
[Paraphrase] 46. they durst not, knowing that the people generally took him for a Prophet, that is, one that had liberty of speech, and was not to be restrained, or apprehended, nor disparaged by them, v. 26.
Annotations on Chap. XXI.
[ a] V. 9. Hosanna ] The word Hosanna is contracted of 〈 in non-Latin alphabet 〉 , Save I beseech thee, A form of acclamation, which the Jews were wont to use in their Feast of Tabernacles, in which also they used to carry boughs in their hands, (See Nehem. 8. 15. 1 Mac. 13. 5. 2 Mac. 10. 7.) and also to sing Psalms, as it is in the Maccabees, that is, to cry Hosanna. Both these of Boughs and Hymns were usual among the Grecians in any time of sacred festivity. See Hesychius on the word 〈 in non-Latin alphabet 〉 , which, saith he, is 〈 in non-Latin alphabet 〉 , a bough of Laurel (as here of Palme ) which they held in their hands when they praised their God's. From these two put together it is, that, as Elias Levita tells us in his Thisbi, those boughs there used, were called Hosannaes, and to bind up Hosannaes, is, properly, to bind up bundles of willowboughs, which, saith he, where they were to be had, were most used by them, though those that are prescribed in Nehemiah are Olive, and Pine, and Myrtle. This ceremony thus largely used to Christ, with all the solemnities of strewing garments and boughs in the way, as at the inauguration of a King, as in David's Coronation, Psalm 118. 25. and Psal. 20. 9. and as at the Feast of Tabernacles (by which was noted, or prefigured God's pitching his tabernacle in our flesh, his 〈 in non-Latin alphabet 〉 , dwelling, or pitching his tent or tabernacle, among us, Joh. 1. 14. his dwelling in the tents of Sem, Gen. 9. 17.) is a token of the people's acknowledging him to be the Messias, the Shiloh, whom they expected, who is therefore expressed by the 〈 in non-Latin alphabet 〉 , he that cometh, that is, he that was thus solemnly sent, and anointed by God (see Mat. 11. a) And the addition in the next words of Hosanna 〈 in non-Latin alphabet 〉 in the highest, will be best understood by comparing it 1. with Psal. 148. 1. (where 〈 in non-Latin alphabet 〉 in his highest signifies poetically in the heavens, immediately precedent) and then with Luke 19. 38. where it is, peace in heaven, and glory in the highest, that is, glory and praise to him in heaven, who had used this means of reconciling heaven with us, that is, God in heaven to us sinners upon earth.
[ b] V. 12. Tables ] The word 〈 in non-Latin alphabet 〉 table here is that from which those that dealt in returning moneys, or in bills of exchange, and made advantage and gain by so doing, are called 〈 in non-Latin alphabet 〉 Matth. 25. 27. ordinarily among Authors. Thus among the Jews in the Gemara, Sanhedrim, c. 7. §. 11. 〈 in non-Latin alphabet 〉 , I have a great deal of money, but there is no Trapezite, or Money-Merchant, with whom I may place it. Here the Trapezite seems to signify that sort of men who (as Merchants among us) return money for others to some other place, or help them to do it, and by so doing receive some themselves, and help them to advantage sometimes. Hence it was that the Israelites being by the Law to come up to Jerusalem (how far soever they dwelt from) and there to sacrifice, and to offer the half shekel for the use of the Temple, Exod. 30. 13. (which by the length of their journey sometimes they were disabled to do) These trapezitae set up their tables in the very Temple, that so they might traffick with all that had use of them, in like manner as others brought oxen, and sheep, and doves, to sell there to them which had not brought their sacrifices with them. These traders are here called 〈 in non-Latin alphabet 〉 , that is, men that dealt in money (for, as the Grammarians tell us, 〈 in non-Latin alphabet 〉 for which the printed Copy of Thomas Magister reads 〈 in non-Latin alphabet 〉 , it is a piece of money with the image of an ox upon ii ) and so also 〈 in non-Latin alphabet 〉 , Joh. 2. 14. and that is the very same, 〈 in non-Latin alphabet 〉 being ordinarily taken for 〈 in non-Latin alphabet 〉 that is, money indifferently, and it is a mistake of those, which from the nature of this word, think it fit to translate it money-changers in this and that other place, ( meaning thereby those that change one piece of money into another, other coins greater or smaller into that of a shekel) whereas it is dealing in money by way of return, or exchange. From whence it is that Hesychius puts these four words in the same sense, one to explain the other, 〈 in non-Latin alphabet 〉 (in like manner as Thomas Magister renders 〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉 (for 〈 in non-Latin alphabet 〉 ) and explains it by 〈 in non-Latin alphabet 〉 ) and 〈 in non-Latin alphabet 〉 , the three former used in the Gospel, and all to be interpreted by the fourth, an Usurer, that is, one that made gain by loan of money, though this were not the usury directly forbidden by their Law, but rather a way of merchandize, giving then so much money here, for so much more in another place; where the thing that is paid for, is not so much the use of the money, as the conveying it from one place to another, or the saving others that trouble of conveyance. 'It is true, 〈 in non-Latin alphabet 〉 coming from 〈 in non-Latin alphabet 〉 to cut or shave, signifies to divide anything into small pieces, as in Plato, man's nature, saith he, seems to me 〈 in non-Latin alphabet 〉 , to have been cut into very little pieces. And in S. Chrysostom, who speaking of his homilies, more then one of the same matter, saith, 〈 in non-Latin alphabet 〉 , we have cut it into many minute parts for several days. And Hesychius 〈 in non-Latin alphabet 〉 (or as it should be written, 〈 in non-Latin alphabet 〉 , to divide into thin parts, but that doth not signify the changing Gold into Silver, or a shilling into three groates, &c. but to divide the wedge of Gold or Silver into little parts, and then stamp them and make coin of them, and such are generally called (be they bigger or lesser pieces) 〈 in non-Latin alphabet 〉 (as 'tis plain John 2. 15.) that is money, and by Analogy 〈 in non-Latin alphabet 〉 numularii, they that deal in money for advantage, returning it by way of exchange, in the sense, in which among authors 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 are used; as in Themistocles Epistles, where Philostephanus the Corinthian 〈 in non-Latin alphabet 〉 , is the same of whom before he had said, 〈 in non-Latin alphabet 〉 , he that made gain by returning of money. All these traders and traffiquers that had set up in the Temple, Christ removes from thence, and, as S. Mark adds, c. 11. 16. would not permit that any should bring 〈 in non-Latin alphabet 〉 , (that is, not only vessel, but any other utensil, as in Nicolaus Damascenus of the Sordo-Libyes, of whom he saith, 〈 in non-Latin alphabet 〉 , they have no 〈 in non-Latin alphabet 〉 but a cup and a sword, where the sword is called 〈 in non-Latin alphabet 〉 , as well as a cup, and so is a sheet, Acts 10. 11.) any kind of commodity, through the Temple, which was observed also among the Jews. For so saith Maimonides in Halacha Beth Habbechira. c. 7. no man may come into the mount of the Temple with a staff, or shoes, or with a wallet, or with money folded up in a napkin, (all which are contained in the Greek word 〈 in non-Latin alphabet 〉 .) And that which is observed in this kind of some Temples by Plutarch, seems very probably to be meant by him of this Temple of Jerusalem, as Pe. Cunaeus hath observed.
[ c] V. 13. Thieves ] By 〈 in non-Latin alphabet 〉 thieves here are meant those that by merchandize make gain of others, not those that are robbers indeed; so Joh. 2. 16. 'tis 〈 in non-Latin alphabet 〉 , a house of merchandize. Of this see our learned Countryman Mr. Fuller Miscell. l. 4. p. 6. p. 499.
[ d] V. 16. Perfected praise ] The Greek 〈 in non-Latin alphabet 〉 . in this place, is the Septuagint's translation of 〈 in non-Latin alphabet 〉 thou hast founded, or ordained, strength. There is little doubt but our Savior repeated this place, as it was in the Hebrew of the Psalm, or in the Syriac dialect (as it appears he did in the repeating of the beginning of Psalm 22. by the Syriac Sabacthani ) and not in the Greek, and therefore the Greek made use of by the Evangelist, or his Interpreter▪ must still continue to have a sense that the Hebrew words will bear, and so belongs to the children's singing Hosannaes (for though those which did so, were not infants or sucklings, but as they are called v. 15. 〈 in non-Latin alphabet 〉 Children, yet were they of an age far less able to judge, then the Pharisees that rejected Christ; and if that which was said by the Psalmist of very infants, were true, then much more may it be admitted of these) which was a testimony of his Divinity; and so was the ordaining strength, that is, a strong and glorious effect from weak means, and again the perfecting praise, that is, compacting, putting together a song of confession or parise, (see 2 Cor. 13. c.) a testimony of him, such as the Scribes and Pharisees could not think fit for him to accept, but he by remembering them of that Prophecy of the Psalmist, acknowledges and owns it, as a good and valid testimony, and gives them reason to do so too.
[ e] V. 25. Heaven ] Heaven here signifies God, one of God's titles among the Hebrews being 〈 in non-Latin alphabet 〉 heaven.
[ f] V. 42. This ] Both in the Greek of Psal. 118. 23. and here 〈 in non-Latin alphabet 〉 is put for 〈 in non-Latin alphabet 〉 , the Feminine for the Neuter, because the Hebrew 〈 in non-Latin alphabet 〉 is so used; and so Psal. 27. 4. the Greek hath 〈 in non-Latin alphabet 〉 , for 〈 in non-Latin alphabet 〉 , one thing have I asked, because the Hebrew 〈 in non-Latin alphabet 〉 is Feminine.
[ g] V. 44. Grind ] 〈 in non-Latin alphabet 〉 here is by the Grammarians rendered 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , not only to winnow, but to thresh the corn, either by breaking it with an instrument, a flail among us, or by bringing the wheel over it, or by treadiag it out, which was the custom among the Jews, (see note on chap. 3. i.) and accordingly 〈 in non-Latin alphabet 〉 , which is set to render 〈 in non-Latin alphabet 〉 , is itself rendered by Phavorinus, 〈 in non-Latin alphabet 〉 , to tread, or rub, or beat the ears of corn. Now this phrase here applied to men (as 'tis also in the Prophets of the Old Testament, I will thresh you with a threshing instrument, &c. seems here to signify that sad condition of the people of the Jews, all of them that should hold out against Christ, Christ shall come upon that people, as with his threshing instrument in his hand, c. 3. 12. shall break and dash them to pieces, violently separate the straw from the wheat, the multitude of unprofitable, that is, unbelieving impenitents from the little sound corn among them; the few sound believers; and then break all that straw into small pieces, as the manner of their threshing was; see Note on chap. 3. i▪ So we have the word Dan. 2. 44. 〈 in non-Latin alphabet 〉 , he shall beat small and break into chaff all the kingdoms.
CHAP. XXII.
1. AND Jesus [answered and spake again unto them by parables, and said,]
[Paraphrase] 1. Continued his discourse c. 21. 44. and went on in parables, saying,
2. The kingdom of heaven is like unto a certain King, which made a [note a] marriage for his son.]
[Paraphrase] 2. It hath, and shall be the fate of the Gospel now preached to men, and first to the Jews, to meet with such reception, as a King is by parable supposed to meet with, who at the marriage of his son made an entertainment.
3. And sent forth his servants [to call them that were bidden] to the wedding, and they would not come.
[Paraphrase] 3. to call upon the appointed guests for whom the feast was provided, and to bring them in.
4. Again he sent forth other servants, saying, Tell them which were bidden, Behold I have prepared my dinner, my oxen and my fatlings are killed, and all things are ready, come unto the marriage.
5. But they made light of it, and went their ways, one to his farm, another to his merchandise.]
[Paraphrase] 5. But of the whole number of those that were invited, none came, some preferring their other affairs in the world before coming to a feast, took no great heed to the invitation, but sent back their desires to be excused Lu. 14. 18.
6. And the remnant took his servants, and entreated them spitefully, and slew them.
[Paraphrase] 6. Others most barbarously treating the servants that were sent on no other message to them but this of inviting them to a feast, killed them reproachfully which came thus to oblige them.
7. But when the king heard thereof, he was wroth, and sent forth his armies, and destroyed those murderers and burnt up their city.
8. Thed said he to his servants, [The wedding is ready, but they which were bidden were not worthy.
[Paraphrase] 8. The feast is prepared, and in it your duty is performed, but those which were the prime guests invited to it, have behaved themselves most unthankfully, and unworthily, there is no reason they should be waited for any longer, (meaning hereby the Jews to whom the Gospel was first to be preached, Acts 3. 26.)
9. Go ye therefore into the [high ways, and as many as ye shall find, bid to the marriage.]
[Paraphrase] 9. places, where divers ways meet, where in all reason▪ the greatest company was to be met with, (that is, unto the Gentile heathen people of the world) and all that you can meet with there, be they never so vile in your eyes, invite and bring them to the feast, (preach the Gospel to them.)
10. So those servants went out into the high-ways, and gathered together all as many as they found, both bad and good, and the wedding was furnished with guests.]
[Paraphrase] 10. And this was accordingly done (the Gospel preached unto the Gentiles without any distinction) and they received it universally.
11. And when the king came in to see the guests, he saw there a man which had not on a wedding garment,
12. And he saith unto him, Friend, how camest thou in hither not having a weding garment? And he was speechless.
[Paraphrase] 11, 12, 13. When this was done, the Feast furnished with guests, the Gospel received by the Gentiles, then shall Christ come to visit, and discern whether all come in to this feast in such manner as is required, if any man that continues in his sins, his heathen practices, crowd in under that profession, Christ will expostulate with him, and show him the great unreasonableness of this, and he shall never be able to plead any excuse in this matter, but fall under the terrible sentence of Christ as a Judge, and be delivered up to the Officers, or Sergeants for a sad and direful execution.
13. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness: there shall be weeping and gnashing of teeth.]
14. For many are called, but few are chosen.]
[Paraphrase] 14. See note on ch. 20. 16. c. and 1 Pet. 2. b.
15. Then went the Pharisees and took counsel, how they might entangle him in his talk.
16. And they sent unto him their disciples with the [note b] Herodians, saying, Master, we know that thou art true, and teachest the way of God in truth, neither carest for any man, for thou regardest not the person of men.]
[Paraphrase] 15, 16. This parable did so gall and incense the Pharisees, which were visibly concerned in it, that seeing they had nothing to lay to his charge, they now consult how to get some advantage against him, and to that purpose, knowing him to be a free speaker that would not disguise his thoughts for fear of any man, they send some of two contrary parties, some Pharisees, others that adhered to Herod the Roman Governor, that whatsoever answer he should make to their question, one party might be offended with him; and they came and asked him flatteringly, but insidiously, saying, We know that without all fear of men, or partiality, thou wilt tell us truly what is our duty toward God.
17. Tell us therefore, [What thinkest thou? Is it lawful] to give tribute to Caesar, or no?
[Paraphrase] 17. What is lawful by God's law in thy opinion? Is it by that lawful
18. But Jesus perceived [their wickedness, and said, Why tempt ye me, ye hypocrites?]
[Paraphrase] 18. their treacherous design, and said, Why endeavor ye to ensnare me under pretence of reverencing me? v. 16.
19. Shew me [the tribute-money. And they brought unto him a penny.]
[Paraphrase] 19. the money or coin in which ye are wont to pay the tax; and they brought him a coin that was half the Alexandrian, but a whole Atticke drachme, and so the fourth part of the shekel of the Sanctuary, or half the ordinary shekel. See note on ch. 17. c.
20. And he saith unto them, [whose is this image and [note c] superscription?[
[Paraphrase] 20. The inscription of this coin is Caesar Augustus such a year after the taking of Judea; This being a record of the conquest of the Romans over this nation, and the right by them acquired, by the dedition of Hyrcanus, (see note b.) and an expression of the years since that taking, about ninety years (for so long ago did Pompey subdue, and take Jerusalem) show that now 'tis unlawful to seek change, after so long continuance of that power so fairly, and legally acquired. Besides, the coining of money is part of the supreme power, or regal prerogative, incommunicable to any other, and your acknowledging this to be the currant coin, supposes Caesar, whose signature it hath, to be your lawful Prince, to whom therefore the tribute is due, as the legal protector of your civil commerce; Look therefore upon the coin for the stating of your question, whose image and signature it hath on it.
21. They say unto him, Caesar's. Then saith he unto them, Render therefore unto Caesar the things that are Caesar's, and unto God the things that are God's.]
[Paraphrase] 21. They confessed it to be the image or signature of the Roman Emperor, and Christ thence concluded, that they that acknowledge Caesar's supremacy over the Jews ought not to dispute, but pay him that tribute that is due to him as supreme, there being nothing derogatory to God in so doing. But the law of God requiring that everyone should have that which belongs to him, and particularly Kings their due acknowledgments, and tributes, which are due to them, as acts of piety are due to God.
22. When they had heard these words, they [marveled, and left him, and went their way.]
[Paraphrase] 22. admired the prudence of his answer, and so departed without hopes of gaining any advantage against him.
23. The same day came to him the Sadducees, which say there is no [resurrection,] and asked him,
[Paraphrase] 23. future estate after this life.
24. Saying, Master, Moses said, If a man die having no children, his brother shall [marry his wife, and raise up seed unto his brother.]
[Paraphrase] 24. Do the part of the next of kin to his wife, and the children which he begetteth of her shall be accounted his dead brothers children or seed.
25. Now there were with us seven brethren, and the first, when he had married a wife, deceased, and having no issue left his wife unto his brother.
26. Likewise the second also, and the third, unto the seventh.]
[Paraphrase] 26. Untill all the seven were married, and dead without children.
27. And last of all the woman died also.
28. Therefore in the resurrection whose wife shall she be of the seven, for they all had her?
29. Jesus answered and said unto them, [Ye do err, not knowing the scriptures, nor the power of God.]
[Paraphrase] 29. This error of yours in believing no resurrection, proceeds from your not considering the several places of Scripture, nor the power of God in ordering the life to come in another manner then is used in this.
30. For in the resurrection they neither marry nor are given in marriage, but are as the Angels of God in heaven.
[Paraphrase] 30. As for your argument against it, 'tis soon answered, by telling you, that in that other world those that are there live not like husbands and wives, but are in that respect no otherwise then the pure spiritual Angels of God, which have no bodies about them, all such relations which are here among men, are swallowed up in that other world.
31. But as touching the [note d] resurrection of the dead, have ye not read that which was spoken unto you by God, saying,]
[Paraphrase] 31. But to make it evident to you by that part of Scripture which hath authority among you Sadducees, that is, by the Law, by you acknowledged for the word of God, that there is another life, it is there you know, thus written,
32. I am the God of Abraham, and the God of Isaac, and the God of Jacob? [God is not the God of the dead, but of the living.]
[Paraphrase] 32. Which being spoken after their decease, was an evidence that there is another life after this, which they that are dead to this have their parts in, or otherwise how could God be said not only to have been, but still to be their God after their death?
33. And when the multitude heard this, they were astonished at his doctrine.
34. But when the Pharisees had heard that he had put the Sadducees to silence, they were gathered together.
35. Then one of them, which was a lawyer, aked him a question, [tempting him,] and saying,
[Paraphrase] 35. on design to ensnare him in his answer, or to hear what he would say,
36. Master, which is the great commandment in the law?
37. Jesus said unto him, Thou shalt love the Lord thy God [with all thy heart, and with all thy soul, and with all thy mind.]
[Paraphrase] 37. with all thy will, and affections, and understanding, Mar. 12. 32.
38. This is the first and [note e] great commandment.
39. And the second is like unto it, [Thou shalt love thy neighbor as thy self.
[Paraphrase] 39. Thou shalt think thy neighbor as worthy to enjoy what belongs to him, as thou thinkest thyself, and allow thy neighbor, whatsoever thou expectest from him, either by way of justice or charity, nay whatsoever thou desirest to receive from God himself.
40. On these two commandments [note f] hang all the law and [the prophets.]
[Paraphrase] 40. the Prophets as Interpreters of the law, and its precepts.
41. While the Pharisees were gathered together,] Jesus asked them,
[Paraphrase] 41. The Pharisees being by this occasion drawn together about him, v. 34. before they went away again from him,
42. Saying, [What think ye of Christ? Whose son is he?] They say unto him, The son of David.
[Paraphrase] 42. What is your opinion of the Messias? Whose son, or of whose progeny do you find in the Scriptures that he shall be?
43. He saith unto them, how then doth David [in spirit] call him Lord, saying,
[Paraphrase] 43. Writing by inspiration, prophetically,
44. The Lord said unto my Lord, Sit thou [on my right hand, till I make thine enemies thy footstool?]
[Paraphrase] 44. next unto me, till I subdue all thine enemies under thee.
45. If David then call him Lord, how is he his son?
46. And no man was able to answer him a word, neither durst any man (from that day forth) ask him anymore questions.]
[Paraphrase] 46. This question pozed them all, and quite put them out of their course (to which formerly they had received some discouragement, v. 22. 33.) of asking him questions, to take advantage from him, v. 15. 35.
Annotations on Chap. XXII.
[ a] V. 2. Marriage ] That 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 signify both in this place, and Joh. 2. a marriage-feast, we have before observed (see Note on c. 9. e.) that here the 〈 in non-Latin alphabet 〉 signifies the garment that was customary at such feasts, that is, a better sort of array then those that were used upon ordinary days, will be obvious to any man that is conversant in ancient customs; So in the Wardrobes of great men, there were robes to put on for that use, mentioned by Juvenal, when he speaks of the treched • pna, that runs about to feasts, or entertainments. These were vestes discubitoriae, fine and florid, such as Trimalcios in Petronius, in whom they are also called vestimenta Triclinaria, and in Xiphilin, in the life of Adrian, 〈 in non-Latin alphabet 〉 , the festival garment, and this, it seems, so necessary, (as repentance and reformation of life, the new garment, or array of the soul, which is here Parabolically expressed by it) that without it, even they that were invited to come, were not yet permitted to taste of the feast, or remain among the guests.
[ b] V. 16. Herodians ] The Herodians were not a distinct sect from the Pharisees and Sadducees (see Note on c. 16. a.) but some of them Sadducees, as appears by comparing Mat. 16. 16. with Mar. 8. 15. They are by a learned man said to be Grecians, which King Herod brought with him out of the desert, and which became a certain Sect after that time, for which he cites Aruch; But this was by a great mistake in him of the Hebrew 〈 in non-Latin alphabet 〉 , as if it were 〈 in non-Latin alphabet 〉 Grecians, when 'tis no more but jonim doves, or pigeons, which Herod brought with him out of the desert, and from which sprang a certain sort of Pigeons, (not Sect of men ) different from others. The Herodians by many of the Ancients are thought to be those that (conceiving the Prophecy of Jacob concerning the Scepter departing from Judah to be accomplished in Herod the great, who was not a Jew, and yet swayed the scepter there) believed him to be the Shiloh promised by Jacob at that time; So Epiphanius, that they were Jews, idle, and hypocrites, that thought Herod to be the Christ promised in the Prophets. So Tertullian, Herodiani qui Christum Herodem esse dixerunt. So Chrysostom on Mar. 12. so Theophylact, and S. Jerome, Dial, cont. Luciferianos, though in his Comment on this place, he utterly reject it. Nor indeed is it anything probable, that now at this time, 30 years after Herod's death, there should remain any of this belief, that Herod was the Messias; It is therefore in the next place observable, that the Syriac for Herodians reads Herod's followers, and that may give us an hint of another interpretation, which seems to be the most probable: Of the Jews some part acknowledged, and adhered to the Caesarean or Roman authority, some part looked upon it, as an usurpation, and of this generally were the Pharisees. This difference or controversy was thus occasioned. About 150 years before the birth of Christ, the government of Judea came into the hands of the Zealots or Maccabees, Among them Judas Maccabaeus being in fear of Antiochus entered into a league with the Romans, which continued about 90 years. Then Hyrcanus and Aristobulus the sons of Alexander falling into contention for the Kingdom, & the younger brother Aristobulus getting possession of it, Hyrcanus applied himself to the Romans for redress; And by Antipaters mediation besought Pompey (being then near) to come with an army to his relief; Pompey did so, and thereupon besieged Jerusalem, Hyrcanus 's party within soon delivered it up, And Aristobulus 's party retired into that part, where the Temple stood, and Pompey stormed the Temple, and took it, and so the city came into the Romans power, and Hyrcanus was restored to the high-priesthood, and Kingdom of Judea, but so as to hold (as he obtained) it being under the Romans protection, which they did (those of them that were of Hyrcanus 's party) by consent, and not by force, by a choice which the factions among themselves put them upon, and by way of dedition, and so Josephus plainly saith of the Jews, that they had made a dedition of themselves. Mean while they of Aristobulus 's party looked upon the Romans as Usurpers, and forcible possessors. And thus it continued till our Savior's time. And at this time some of each party, Pharisees on one side, and Herodians, that is, followers of Herod, on the other, came unto Christ, meaning to ensnare him, whatsoever he said, and to take advantage either to inflame the Pharisees (which were the most eminent men among the Jews) if he should say that tribute was to be paid, or to bring him into danger of Herod, and the Roman party, if he should say, 'twas not to be paid. And though Christ's answer be punctually in favor of the Roman Emperor, especially to those that took the tribute to be his right, yet because in prudence Christ thought fit to give such an answer, as might best avoid the opposite danger, this very prudence of his is after by false malicious persons improved into an accusation against him, Lu. 23. 2. as if he forbad to give tribute to Caesar, see Mar. 12. Note a.
[ c] V. 20. Superscription ] The tribute-money or denarius, that was to be paid to Caesar by way of tribute, had on it, saith Occo, the picture or image of Caesar, and in it these letters written, 〈 in non-Latin alphabet 〉 , Caesar Augustus, such a year, after the taking of Judea. This latter, no question, is that which is here meant by the 〈 in non-Latin alphabet 〉 , inscription or superscription of the coin, from whence Christ concludes Caesar's right by title of Conquest to require tribute of the Jews.
[ d] V. 31. Resurrection ] The argument against the living of souls now after death, and before the Resurrection, which is taken by some (see Brevis disquisitio ) from this place of Mat. 22. 31, 32. lies thus: Christ proves the resurrection of the dead, v. 31. by this Argument, God saith, he is the God of Abraham &c. long after Abraham's death, and God is not the God of the dead, but of the living, which proof being put into form must lie thus, Abraham's body shall rise, and likewise Isaac's and Jacob's, therefore the bodies of the dead shall rise; The Antecedent is proved thus, Abraham shall live again now he is dead, therefore his body shall rise; That Antecedent thus, God is the God of Abraham now he is dead, therefore Abraham shall live again now he is dead. If this Antecedent were denied, then the plain words of Scripture were denied, and therefore the argument, or consequence must be denied, or nothing; And that will thus be proved, God is not the God of the dead who are so dead that they shall never live again, therefore it being granted that God is the God of Abraham, since the time of his death, it must follow, that, though he be now dead, he shall live again. Christ's argument being supposed thus to proceed, might readily have been answered (by them that deny the resurrection of the body) in case the continued life or not dying of the soul were granted; For they might reply thus, Abraham's soul lives all this while since his death, and therefore God's being the God of Abraham, granting him to be the God of none but the living, doth not conclude that Abraham's body shall rise; For he who lives in soul, may be sa • d to be living, though his body never rise. Now because 'its certain that Christ's argument was a good argument, concluding unanswerably what he meant to prove, therefore the not dying of souls, on concession of which the refutation of Christ's argument is, or may be grounded, is not to be thought a truth. To this objection against the immortality of souls from this manner of Christ's arguing against the Sadducees, the answer might be easy enough, by remembering the disputers, that the Sadducees, with whom Christ disputed, are not supposed to grant the immortality of the soul, anymore then the rising of the body, and therefore this argument, of Christ's, though it would not hold against him, that did acknowledge the immortality and continued life of the soul, without ever having the body united to it, would yet be a good argument ad homines, against the Sadducees, and that were sufficient to salve the matter; Or secondly, that the resurrection of the Body is a necessary consequent to the life of the Soul, and that the proving that the Soul lives after death, is therefore used by Christ, as an argument sufficient to infer that the body shall certainly revive also; But this is not all, They that make use of this arguing of Christ to favor their opinion of 〈 in non-Latin alphabet 〉 , do mistake the thing, that Christ went about to prove against the Sadducees; For it being certain that the Sadducees denied all other life, beyond this that here men live in the flesh, (affirming that there is no spirit, no soul of man subsisting after death, and in consequence to that, that the body after death rots, never to rise again) 'tis as certain that Christ here confronted his argument (out of the Law, which was the only Scripture which those Sadducees acknowledged) against this whole doctrine of the Sadducees (not only against one part of it, the resurrection of the Body ) and by that testimony of the Law (which they could not deny) demonstrated to them that there was another life after this. Of this whole matter (not only of that which concerned the Body) 'tis clear that the Sadducees question, and objection (of the wife that had seven husbands ) proceeded, concluding, as far as it did conclude, (but being indeed a very weak ridiculous argument) against all future being; for if the death of the Husband voided the relation between him and his Wife, as 'tis certain it did, and he and she live together again any way after this life, the Sadducee thinks that relation must revive also, and upon that his argument proceeds, and doth so as well (that is, equally, or no worse) on supposition of another life of spirits, as of bodies spiritualized also. For if there were those relations of Husband and Wife in heaven, they would sure be there before the resurrection of bodies, as well as after, unless the Sadducees believed Christ's doctrine to be, that procreation (and the like, which could not be done without bodies) continued in heaven, as here on earth, which it no way appears that they did, or that that was the thing here particularly opposed by them. The only matter of difficulty now remaining is, whether 〈 in non-Latin alphabet 〉 , of which the Sadducees ask v. 23. and 〈 in non-Latin alphabet 〉 , which Christ undertakes to demonstrate v. 31. doth not peculiarly signify the resurrection of the Body. To which I answer positively, that it doth not, but denotes another life (besides this and after this) a continuing or being kept alive by God after departure out of this life; As that which is called Rom. 9. 17. raising up (and in Luke the phrase is 〈 in non-Latin alphabet 〉 , the same that there) is in the Hebrew, from whence 'tis cited, Exod. 9. 16. to make to stand, and is rendered by the Septuagint, keeping alive, or safe; And the literal notion of the word 〈 in non-Latin alphabet 〉 goes no farther; for 〈 in non-Latin alphabet 〉 is standing or subsisting, and 〈 in non-Latin alphabet 〉 in composition signifies re or again, so 〈 in non-Latin alphabet 〉 is the resubsistence or second state of men, that after this life▪ consisting first of the immortality and continuance of the soul in state of separation, and at length in the reunion of the body to it, whereby it becomes perfect; 'It is true it sometimes signifies the resurrection of the Body distinctly, but that is when 'tis joined with the word 〈 in non-Latin alphabet 〉 of the flesh, or 〈 in non-Latin alphabet 〉 of the body, or 〈 in non-Latin alphabet 〉 of the dead, in the neuter (as 〈 in non-Latin alphabet 〉 signifies cadavera, or dead bodies ) or when without any of these, the context of the Author doth appear to restrain it to that sense, and indeed in later Ecclesiastic Writers, it may perhaps be found to be commonly used for the resurrection of the Body but all this no whit prejudiceth the notion, which I have given of it in this place, where 〈 in non-Latin alphabet 〉 is the Masculine (as appears by comparing it with the story in S. Luke, where 'tis distinctly 〈 in non-Latin alphabet 〉 in the parallel) and where the context doth not so restrain it, but rather enforceth the enlarging of it, in like manner as 〈 in non-Latin alphabet 〉 v. 23. may be the character of the Sadducees, who denied all future life or subsistence of soul, or body after death; And thus 〈 in non-Latin alphabet 〉 seems to note Luke 14. 14. the reward there spoken of, being that which is opposed to our rewarding one another here in this life, and so the phrase denoting all which is not of this life, that is, that bliss, which the just enjoy after this life. And the phrase which the Jews used to signify this, is, the age, or world to come, which these Sadducees distinctly denied, and the Pharisees believed and affirmed; And sure S. Paul one of those Pharisees Christianized, did reckon of this continued life of the soul, contrary to the mortality or sleeping of it, when Phil. 1. 23. he saith that he desires 〈 in non-Latin alphabet 〉 (which sure is a phrase to express the separation of soul and body) and to be with Christ, which I suppose must conclude a being of the soul, and that an happy one, unless Christ be imagined still to be asleep; and so again when he calls the 〈 in non-Latin alphabet 〉 travelling out of the body, a travailing to the Lord, 1 Cor. 5. 8.
[ e] V. 38. Great ] This Commandment by which the worship of the one God is commanded, Deut. 6. 4. is not only one of those which were written in their Phylacteries, fastened on their posts, and read in their houses daily, but to note it to be the great commandment indeed above others, it is observable, that in Deut. the words in the Hebrew, which begin and end it, have the last letter written very big, and noted in the margin to be so written.
[ f] V. 40. Hang ] The word 〈 in non-Latin alphabet 〉 may fitly, and according to the notion and use of it in sacred Authors, and according to the importance of this place, most properly be rendered conspire or agree, for so the Hebrew 〈 in non-Latin alphabet 〉 , which signifies an agreement of minds, a covenant, or league, Gen. 44. 30. is rendered 〈 in non-Latin alphabet 〉 , where we read, is bound up with, noting an huge kindness and conjunction of affections between Jacob, and Benjamin. As in Chrysostom Epist. K. 〈 in non-Latin alphabet 〉 , is, earnestly to desire his Epistles. So Judith 8. 24. where we vulgarly read their hearts depend on us, 'tis most proper to render it, their hearts agree or conspire with us, or are bound up with us. So Lu. 19. 48. the people 〈 in non-Latin alphabet 〉 , as they heard him they took his part, were of his side, agreed with him. So in Chrysostom, Ep. 〈 in non-Latin alphabet 〉 . He affects you much, and is an earnest lover of me, and Ep. 〈 in non-Latin alphabet 〉 , loving and tendering. So in Palladius, 〈 in non-Latin alphabet 〉 , placing all her affection on the young maid. And so here in these two commandments all the law and the Prophets conspire, that is, the whole Old Testament agrees, conspires with these, these are the sum of all that is said there. But if it be rendered hang, then the meaning will be, that all commanded in the Jewish received Scripture, depends upon one of these two, hangs on one of these great pegges, that is, is, in the last resort, reducible to one of these heads.
CHAP. XXIII.
1. THEN spake Jesus] to the multitude, and to his disciples,
[Paraphrase] 1. Then Jesus having quit himself from the Pharisees and Sadducees, spake
2. Saying, [The Scribes and Pharisees sit in Moses seat,]
[Paraphrase] 2. The Scribes and Pharisees &c. those that are of the Sanhedrin are by you to be looked on, as your lawful Rulers, that have authority over you, succeeding Moses, and the seventy elders, Num. 11. 16.
3. And therefore whatsoever they bid you observe, that observe and do: but do not ye after their works, for they say and do not.]
[Paraphrase] 3. And therefore do ye live in obedience to all their lawful commands, in all regular subjection, and obedience. But let not their actions be your examples, for they live not according to their own prescriptions.
4. For they bind [note a] heavy burdens, and grievous to be born, and lay them on men's shoulders, but they themselves will not move them with one of their fingers.]
[Paraphrase] 4. For many severe ordinances they impose on others over and above what the Law exacts, but will not themselves be persuaded to take the least pains to do those things, which by the clear law of God are most necessary.
5. But all their works they do for to be seen of men: they make broad their [note b] phylacteries, and enlarge the [note c] borders of their garments.]
[Paraphrase] 5. All that they exercise themselves in most industriously, are the performances, which will bring them in most of praise. The law which they were commanded Deut. 6. 8. to bind upon their hands &c. that is, to lay it near their hearts, to practice it diligently, they write in rolls, and hang them in their foreheads, and bind them on their wrists, &c. count them as a kind of charms, and make them as large as they can, to be seen of men, and one to exceed the other. And for the fringes of their garments, which they were indeed commanded to wear, Num 15. 38. Deut. 22. 12. to remember them of the law, and as a peculiar fashion to discriminate them from other men, they either for an ostentation of piety which those were to remember them of, or to express the greater strictness in separating from all others, wear these fringes very large, And so whether for observances invented and prescribed by themselves only, or for those which the law prescribes, all their care is to be praised of men.
6. And love the uppermost rooms at feasts, and the chief seats in the synagogues,]
[Paraphrase] 6. They love to have the first place, if it be but at an ordinary meal, And in the Consistories they are ambitious of the headships, and when they teach in the synagogues, or are there to hear others teach, and, as the manner was, sit in chairs, while they do so, they are ambitious of getting the uppermost chairs.
7. And greetings in the markets, and to be called of men, Rabbi, Rabbi.]
[Paraphrase] 7. And to receive the civilities, and adorations, and commendations of men above all others, as the greatest doctors and leaders of others; which is an evidence of their temper, what 'tis that they principally design in all their religious performances.
8. But be not ye called Rabbi, for one is your master even Christ, and all ye are brethren.]
[Paraphrase] 8. But do not ye contend thus for superiorities, for precedence one above another, for you are all fellow servants, by being fellow Christians.
9. And call no man your [note d] father upon the earth, for one is your father which is in heaven.]
[Paraphrase] 9. And give not up your faith absolutely to be swayed, and ruled by any man, as children are to be swayed wholly by the •• parents bare will, and as these men, Pharisees &c. have their admirers and followers in religion, whereas indeed God your father in heaven is only he, to whose doctrine and precepts ye owe this absolute faith, and obedience.
10. Neither be ye called Masters, for one is your master, even Christ.]
[Paraphrase] 10. And do not ye pretend to be leaders or teachers, but all fellow disciples that receive the faith from me, and so communicate it to others.
11. But he that is greatest among you, shall be your servant.]
[Paraphrase] 11. As for any precedency or superiority, which shall hereafter be instituted in the Church, ye are not to look upon that, but as an office of burden, and duty, of watching and waiting on them, over whom ye are placed.
12. And whosoever shall exalt himself, shall be abased, and he that shall humble himself, shall be exalted.]
[Paraphrase] 12. And indeed for this, this ought to be the Rule that whosoever is ambitious of dignity in Christ's Church, ought never to be admitted to it, but he that shall think himself unworthy of it, is fittest to be advanced to it.
13. But woe unto you, Scribes and Pharisees, hypocrites, for [ye shut up the kingdom of heaven against men, for ye neither go in yourselves, neither suffer ye them that are entering to go in.]
[Paraphrase] 13. ye keep the multitude from embracing the Gospel or doctrine of Christ, to which they are generally inclined, ye suppress the meaning of the Scriptures, which belong to the Messias, And not only reject Christ yourselves, but prohibit others from believing on him, which were it not for fear of you, would willingly embrace him.
14. Woe unto you Scribes and Pharisees, hypocrites, [for ye devour widows houses, and for a pretence make long prayer: therefore] ye shall receive the greater damnation.
[Paraphrase] 14. For instead of showing mercy and charity to them that are left destitute, ye on the other side are greedy and rapacious, grind the face of the poor, and devour the remainder of their substance, whom ye ought in reason to relieve, and that ye may do these acts of uncharitableness more securely, ye pretend to great piety, and for a color, or fair show, (that you may be the more trusted and so have opportunities to do it the better) use to make long prayers: But for this, for your making piety a color and guise, under which to practice the greater sins,
15. Woe unto you, Scribes and Pharisees, hypocrites, for ye compass sea and land [to make one [note e] proselyte, and when he is made, ye make him twofold more the child of hell then yourselves.]
[Paraphrase] 15. to get one Gentile to your religion, and when he is so, by teaching him the worser part of your doctrine, that which fortifies him against the receiving of Christ, and by pressing him to that legal strictness, (which is commanded you as Jews, but belongs not to him) you put him into a far worse, and more dangerous estate, and make him more vehemently to oppose the Gospel, then yourselves, or your own children, natural Jews.
16. Woe unto you, ye blind guides, which say, whosoever shall [note f] swear by the Temple, it is nothing, but whosoever shall swear by the gold of the Temple, he is a debtor.]
[Paraphrase] 16. Woe unto you which take upon you to be the leaders of the blind, Ro. 2. 19. and are blind yourselves, saying, If a man swear by the temple he is not obliged by that oath, but he that swears by the Gold of the Temple, in any promissory oath, he renders himself a debtor, in any assertory, he is guilty of perjury, if it be not true.
17. Ye fools and blind, for whether is greater, the gold, or the Temple that sanctifieth the Gold?
[Paraphrase] 17. What a sottish senseless folly is this, which your deep learning hath advanced you to? For sure the Gold of the Temple which receives all the sacrednesse it hath, above other gold, merely from being the Gold of the Temple, cannot be more sacred then the Temple itself, nor consequently the oath by the gold obliging, when an oath by the Temple itself is not.
18. And whosoever shall swear by the Altar it is nothing: but whosoever sweareth by the gift that is upon it, he is guilty.
19. Ye fools and blind, for whether is greater, the gift, or the altar that sanctifieth the gift?
20. Whoso therefore sweareth by the altar, sweareth by it, and by all things thereon.]
[Paraphrase] 20. The swearing by the altar contains in it that other oath, which ye take to be so much more obliging, that by all the free-will offerings presented at or on the altar, and so cannot possibly be less obliging then that alone.
21. And whoso shall swear by the temple, sweareth by it, and [by him that dwelleth therein.
[Paraphrase] 21. by God, who although he have his throne in heaven, yet is pleased to own the temple, as his place of residence or dwelling upon earth.
22. And whoso shall swear by heaven, sweareth by the throne of God, and by him that sitteth thereon.
23. Woe unto you, Scribes and Pharisees, hypocrites, for [ye pay tithe of mint, and anise, and cummin, and have omitted the weightier matters of the law, [note g] judgment, mercy and faith, these ought ye to have done, and not to leave the other undone.]
[Paraphrase] 23. in matter of paying tithes you are as exact, as any the strictest lawyer would require of you, descending to the tithing of herbs, of which there was doubt and dispute, whether they ought to be paid or no: but for the great moral duties, both of the second and even the first table, just dealing and works of mercy towards men, and the great duty (even of the Law) Faith in God, you are far from the practice of these, which being the most considerable weighty duties, ought most precisely to be walkit in, to be made your work and care; and the other, though not to be left undone, yet counted inferior to those.
24. Ye blind guides, which [strain at a gnat, and swallow a camel.]
[Paraphrase] 24. are very scrupulous in small, and very adventurous in the greatest matters.
25. Woe unto you, Scribes and Pharisees, hypocrites, for [ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess.]
[Paraphrase] 25. Ye are all for washing of outsides, as of your vessels to eat and drink in, so also of your hands, and whole bodies, and in the mean while leave your souls full of all abominable impurities, such as Gen. 6. 11. are expressed by [corrupt, and full of violence] which is as if you should make clean only the outside of a cup or platter, and leave the inside, where the drink and meat is put, full of all kind of filth, see Lu. 11. 39.
26. Thou blind Pharisee, cleanse first that which is within the cup or platter, that the outside of them may be clean also.
[Paraphrase] 26. Thou hypocrite, that art so like a blind man as to wash one part only, and then think all is clean, see to the cleansing thy heart, which is as it were the inside of the vessel, and that is the true way of cleansing the outside, the actions also, at least let the first care be taken for the inside, and the outward cleanness will have its place, and praise, will be to some purpose.
27. Woe unto you, Scribes and Pharisees, hypocrites, for [ye are [note h] like unto whited sepulchers, which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness.]
[Paraphrase] 27. Ye may fitly be resembled to sepulchers, which are fain to beewhited over, that they may be discerned to be such, and so avoided, being otherwise grown over with grass, and not discernible from other ordinary ground, by the outside, Lu. 11. 44. whilst yet within like real sepulchers, ye are full of all pollution.
28. Even so, ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity.
[Paraphrase] 28. Even so are ye, the fairest in outward guise, and show, but in your hearts, designs, and actions that flow from thence, the most noisome, and polluted that can be, nothing but contrariety to your professions, and instead of justice, and charity, which ye pretend, the most greedy and ravenous oppressors. v. 14.
29. Woe unto you, Scribes and Pharisees, hypocrites, because [ye build the tombs of the Prophets, and garnish the sepulchers of the righteous,]
[Paraphrase] 29. You do honor unto the prophets slain by your forefathers.
30. And say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the Prophets.
[Paraphrase] 30. And express your dislike of them that killed them, and say, that if you had then lived, you would sure never have used them, as your fathers did. And this you do, that men seeing this indignation of yours against your fathers bloodiness, may believe all wicked whom you persecute.
31. Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the Prophets.
32. Fill ye up then the measure of your fathers.]
[Paraphrase] 31, 32. Hereby, you do avowedly confess, that you are the children of those bloody men, and consequently that if you go on in their sins, it is most just that all the vengeance, due to them, should with advantage fall on you; and now are ye going on in their steps (see note on c. 10. f.) and all your declaiming against their bloodiness, all your condemning of them, is but a piece of hypocrisy, you being now as bloodily disposed, as any of them, and as ready to perfect that work of cruelty begun by them, and so bring all that blood on you, see Lu. 11. 47.
33. Ye Serpents, ye generation of Vipers, how can ye escape the damnation of hell?]
[Paraphrase] 33. And being of such a serpentine viperous race, and filling up the measure of your fathers sins, in going on still in their bloody course, v. 37. how is it possible for you to escape that final destruction which attends all this guilt, and those torments of hell consequent to it?
34. Wherefore [behold I send unto you Prophets, and wise men, and Scribes, and some of them ye shall kill and crucify, and some of them shall ye scourge in your synagogues,] and persecute them from city to city.
[Paraphrase] 34. I tell you plainly, that I am that God, that send to you Prophets, and others learned in your religion, which receiving the faith c. 13. 52. shall preach it to you. And I now foretell you, that contending that they are no Prophets &c. some of them ye shall kill in zeal, and fury, others ye shall press the Romans to crucify, (which is the very thing which your fathers, whom ye condemn, did before you, for they contended that they were not Prophets) others ye shall scourge in your public judicatures, though ye do not put, or cause them to be put to death. And the issue of it will be,
35. That upon you may come all the righteous blood shed upon the earth from the blood of righteous Abel unto the blood of [note i] Zacharias, son of Barachias, whom ye slew between the Temple and the [note k] Altar.
36. Verily I say unto you, All these things shall come upon this [note l] generation.]
[Paraphrase] 35, 36. That not reforming the sins of your fathers, and all other bloody men that have been before you, (the foulness of whosecrimes ought to have warned you from the like guilts, though they were not all your lineal progenitors, as Cain) but still continuing and going on in them, and filling up the measure of their sins, you shall now in this age, have all that destruction come upon you, which hath been merited by the shedding of those just men's blood, (a grievous and in scripture style a crying sin, that is said to have called to God for the avenging of it) such was Abel, whose blood was said to cry, and such Zacharias the son of Baruch, who is like to be slain in this generation, between the porch of the Temple, and Altar without in the Court, and immediately to usher in that destruction upon you.
37. O Jerusalem, Jerusalem, thou that killest the Prophets, and stonest them which are sent unto thee, [how often would I have gathered thy children together, even as an hen gathereth her chickens under her wings, and ye would not!]
[Paraphrase] 37. How many passionate invitations, and calls have I given you to bring you to repentance, to persuade you to be gathered under the wings of the divine presence, that is, to become proselytes to me, to be born again, and lead new lives, (see note on Lu. 13. d.) but ye refused all?
38. Behold, your house is left unto you desolate.]
[Paraphrase] 38. Behold, your desolation of Temple, and City, and whole nation is irreversibly at hand.
39. For I say unto you, ye shall not see me [note m] henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord.]
[Paraphrase] 39. And after I am once gone from you, ye shall see me no more, receive no more admonitions from me, till I come to take vengeance of you, at which time you shall be forced to confess me, And those that will not confess me now, would then be most glad (if it would be accepted) to use that acclamation which the children did, when ye were displeased with them, c. 21. 9. to obtain any mercy from me.
Annotations on S. MATTHEW, Chap. XXIII.
[ a] V. 4. Heavy burdens] Heavy burdens imposed on men by the Pharisees, may be discerned by their own writers. R. Joshua before Christ's time, among the several things, that are pernicious to the world, numbers 〈 in non-Latin alphabet 〉 , plagas Pharisaorum, the strokes, or severities, of the Pharisees. And these are mentioned in the Talmud tr. Sotah, Plagas Pharisaeorum vocat superfluos cultus, ac ritus molestos ab ipsis in religionem lege Mosaicâ praescriptam subintroductos, by the strokes of the Pharisees he means, superfluous worships and troublesome rites, introduced by them under hand into the Jewish religion. And Maimonides, Appellarunt additamenta illorum quibus legem gravem reddiderunt, plagas, they called the additaments by which they made the Law heavy, strokes or severities.
[ b] V. 5. Phylacteries ] The Phylacteries were a great part (though a great mistake, and deceit) of the religion of the latter Jews, upon God's commandment Deut. 6. 8. Exod. 13. 16. of binding those words for a sign upon their hands and as frontlets between their eyes, and writing them upon the posts of their doors, and of their gates,