Annotations on the New Testament
[ c] Ib. Borders ] The 〈 in non-Latin alphabet 〉 are the fringes, that God commands the people to use, Num. 15. 38. and wear on the borders of their garment, with a blew ribband on the fringe. And the use of it there assigned was, 1. that they may look upon it, and remember all the Commandments of God, and do them, 2. that they seek not after their own hearts, and their own eyes, after which they use to go a whoring, that is, that they take not up the customs or fashions of other nations, which they were very apt and prone to do, ever since they came out of Egypt, and therefore are by this forewarned that they keep themselves a peculiar people to God, in outward fashions, and consequently in inward purity of heart (in order to which the other was designed) discriminated from all the nations of the earth. By this it appears, how this custom of the fringes differs from the other of the Phylacteries; That was wholly a traditon, and invention of the Jews, on a mistake of God's command, and then an enlarging of this to vanity and ostentation; But this hath a truth in God's precept, was really commanded by him, in order to a pious end, which end being forgotten, they wholly contented and satisfied themselves in the outward observation of them; and the Pharisees made that as pompous as they could, laboring to exceed all other men in the bigness of their fringes, or 〈 in non-Latin alphabet 〉 , and placing piety in that, as being most discriminated thereby from the Nations (in order to which this fashion was prescribed by God) and in some measure from other Jews, which wore them not so big, and so are particularly in this, as in many other things 〈 in non-Latin alphabet 〉 , according to the meaning of their name in Hebrew; vain-glorious separatists, and are thus looked upon by our Savior in this place.
[ d] V. 9. Father ] The Wiseman, the principal of the school of the Prophets, who had the great authority among them, no man contradicting what he said, was by them then called 〈 in non-Latin alphabet 〉 Father. So Maimonides come. ad Peah, c. §. 1. 〈 in non-Latin alphabet 〉 The Parents must be honored, and the wise men, which are the Fathers of all. and in this respect, and this sense of the word Father among the Jews, all Christians being now taught of God by Christ are appointed to acknowledge no father in earth.
[ e] V. 15. Proselyte ] A Proselyte, is one that being a Gentile by birth and religion, comes over to the Jewish religion, either in whole, or in part; For there are three sorts of strangers, and two of Proselytes among the Jewish writings. The first sort of strangers are those which continue open Idolaters, who were not permitted to live, or have any place of being in the Land of Israel, the 2 d sort of strangers are the first of Proselytes, which though they embraced not the whole Jewish religion of Circumcision, Washing, and Sabbatizing, &c. yet renounced the Idolatry, and 〈 in non-Latin alphabet 〉 , or multitude of the Gentile God's, and assented to some foundations of the Jewish religion, which they called the seven precepts of the sons of Adam, and of Noah, of which we shall have a fitter occasion to say more, on Act. 15. These were called Proselytes of the gates, were permitted to live among them, to come into one court (the outer) of the Temple (called atrium Gentilium, divided by a low wall or Sept from the other, called by S. Paul 〈 in non-Latin alphabet 〉 Ephes. 2. 14. a half-wall of partition, on which saith Josephus, was written 〈 in non-Latin alphabet 〉 , that no stranger might got into the inner court ) and, in brief, were by the Jews allowed to have portionem in vita futura a portion in the life to come, whether that be Heaven, or the Kingdom of the Messias, Maimon, de poen. c. 3, §. 5. And yet of these 'tis observable, that after the Jews came under the Roman yoke, and so were unable to keep their Proselytes of the gates within their prescribed rules, having no jurisdiction over them, their wise men determined, that they should have no commerce with them, which was accordingly observed; till S. Peters Vision ( Act. 10.) assured the Christian Jews, that this was not required of them. The 3 d sort of strangers, and 2 d of Proselytes are those, which embraced the whole Jewish religion, submitted to be Circumcised, and to perform the whole number of the precepts of the Law; and these are admitted to privileges proportionably, and differ nothing from a Jew, but only that they are not born in the land (as the Mamluchi among the Mahomedans ) of whom 'tis Justin Martyrs affirmation, 〈 in non-Latin alphabet 〉 , the circumcised proselyte is as one that was born in the land. To which purpose they apply that of the prophet, The stranger, 〈 in non-Latin alphabet 〉 , saith he, that is, the Proselyte, shall be join'd unto them, shall be joined to the house of Jacob, 〈 in non-Latin alphabet 〉 , one and the same law being given to all that are circumcised. Of this sort were the Shechemites, Achior, ( Judith 14. 10.) Nebusaradan, (saith Gemara, Sanhedrim c. 11.) Uriah the Hittite, and Herod the Idumaean (whose kingdom in his successors is therefore called 〈 in non-Latin alphabet 〉 the kingdom of the strangers ) Nicolas, Act. 6. and these are called 〈 in non-Latin alphabet 〉 proselytes of righteousness, and 〈 in non-Latin alphabet 〉 proselytes of the covenant. Of these say the Jews, that above all things they must be circumcised, and Tacitus hist. l. 5. having mentioned the Jews custom of circumcision adds, transgressi in morem eorum idem usurpant, nec quicquam priùs imbuuntur quàm contemnere divos, &c. And, because some other nations had gotten a traditionary custom of circumcising, without forsaking heathenism, or undertaking any degree of Proselytisme, as the Egyptians, and from them, saith Diodorus Siculus, the men of Colchos, and of old the Ishmaelites, and now the Turks, It is therefore resolved among the Jews, that if any such shall become a Proselyte, though he cannot be circumcised again, yet on the eighth day of his proselytisme, some blood must be fetched of that part, which they call 〈 in non-Latin alphabet 〉 the breaking of the skin (for a testimony of their Proselytisme) which, they confess, Moses knew nothing of, but is an institution of their own. These Proselytes of the Covenant may perhaps be meant by the children of the Covenant, Act. 3. 25. the multitude there being mixed of Jews and proselytes, c. 2. 5, 14. and both those spoken to in the 3 d. chap. the Jews under the title of Children of the Prophets, that is, of Abraham &c. the rest under the title of Children of the Covenant, which being made with Abraham belonged not only to Israelites, but to all the kindreds of the earth, as it follows there. Now of these latter sort of Proselytes his place here seems to be understood, wherein Christ reproacheth the diligence of the Pharisees, who took such pains to make a Proselyte, that is, to bring a gentile, that was no way bound to it, to be Circumcised, and to undergo all the Judaical law, which God had never proposed to the Gentiles, thereby demonstrating, that it was not true purity and reformation of heathen vices, that they thought to work in their Proselytes, but did it only to get more companions to their faction of holding up the external ceremonies, of Circumcision against the reformation now preached by Christ. From whence it appears not only why the Pharisees were called hypocrites for so doing, this being no way an act of piety, which they pretended to do so zealously, but also, why the Proselyte so made by them, is said to be worse then they, or then their own children, made doubly more then they the child of hell (that is, worthy of punishment) 1. because before the coming of Christ, the Pharisees were bound to observe the whole Law, and so though Christ, the substance being come, did take it away, that is, the typical parts of it, yet the Pharisees were more excusable, if they continued in the observation of it, whereas the Gentiles were never obliged to it, and so had not that excuse, if they should resist Christ upon that ground of his destroying the Mosaical law, which was the great scandal against Christ's doctrine. Secondly, because the Pharisees being now engaged in this faction against Christ, these new Proselytes of theirs, to approve themselves to their Masters, expressed more bitterness against Christ then themselves had done, and by their instigation were made instruments of more mischief after to Christians. So Act. 13. 50. the Jews 〈 in non-Latin alphabet 〉 , instigated and inflamed the worshipping, that is, Proselyte women against the Apostles, and it follows, 〈 in non-Latin alphabet 〉 , they raised a persecution against them. So sai • h Justin Martyr, 〈 in non-Latin alphabet 〉 , the proselytes do not only not believe, but do, doubly to what the Jews do, blaspheme the name of Christ, and kill and reproach us, who do believe, and make all hast to be like you; The truth of this was very observable in the Gnostics, who being Gentiles first, then Christians, at last in appearance turned Jews, and then became the most bitter persecutors of the Orthodox Christians. Three other things observable, concerning these two sorts of Proselytes, will come in more naturally in other places, to which they more immediately refer.
[ f] V. 16. Swear by the Temple ] It seems by this which Christ here affirms of the Pharisees that they had a tradition, that those oaths only were obligatory, which were conceived by God or something immediately consecrated to him; meaning thereby not the Temple and Altar, which had only an universal consecration (being set apart to his service) but other particular oblations and gifts, which were by the voluntary piety of men devoted unto him; Of this sort is the Gold of the Temple, and the Gift on the Altar, wherein, it seems, they placed a more especial sanctity, then in the other. This Christ looks on as a pityfull nice piece of deceit, either to frustrate the obligation of some oaths (it being ordinary with them to swear per Templa tonantis, saith the Poet, by the Temple, when, it seems by him, they did not think themselves obliged by such an oath) or to make a nice distinction of sanctity, where indeed there was none, the whole sanctity of the gold, or gift flowing from the Temple or Altar, to which, and the God in it, they were consecrated. What should be the color or pretence of this doctrine of theirs, it would be hard to guess, unless perhaps it was, that they conceived the Temple, by its having been demolished to have lost its sanctity, and not to have recovered it at its rebuilding, and increase by Herod; whereas the gold or the gift, which the piety of the Jewish Donour had consecrated, might be allowed by them to have that sanctity; but this being so weak a reason leaves it liable to the censure of Hypocrisy, which Christ here lays upon it, the true cause surely being, that by persuading men that the gold and gifts brought to the Temple, were the holiest things in the world, holier then the Temple, or Altar itself, they might bring men to great liberality that way, and so make gain of their doctrine.
\1 \2e words are to be taken, which affirm the Law to be a Schoolmaster, or leader of children to Christ, these being but those initial elements, fitted for those of tender years, and grosser understandings, yet designed also to adumbrate those things which are now more clearly taught us by Christ. As for the Law of God, as that was given to Moses, and comprehended all the duties to God and man, 'tis evident that faith in God is a part, and weightier part of that, and so reducible to the first and great Commandment, (as that phrase Mat. 22. 37. comprehends the whole first table of the Commandments ) being certainly comprised in the love of God, and supposed in it, and not only so, but it is particularly contained in the first commandment of that first table, I am the Lord thy God, thou shalt have no other God's but me; the former of which are federal words, and so are to be answered by our believing what God promiseth in his Covenant, viz. that he is our God, a merciful and a gracious Father, and so to be filially depended on, trusted in, and obeyed, as well as loved by us, and the latter part commanding us to have God for our God, must again be interpreted to require from us a believing of him, both as that signifies a fiducial reliance, and affiance on him, a believing his promises, and as it is a believing whatsoever he shall say, whether bare affirmations, (our doctrinal points, either in the Old or New Testament, revealed to us) or more especially his commands and threats, as our belief of them is all one with fearing and obeying him, God's veracity being one of those his attributes, to which our belief must be answerable, if we will be deemed to have him for our God. As for the promises of another life, which are a principal part of the object of a Christians faith, if they be not thought to have been revealed under the Law of Moses, which is conceived to look only toward an earthly Canaan, and so the felicities of this life only; This sure is a mistake, caused in many, perhaps, by not distinguishing betwixt less clear revelations (such indeed were those under the Law, in comparison with the luster that Christ brought into the world) and none at all; or perhaps, by most through not observing, that those diviner promises were revealed before the Law, (and being found inefficacious among the sensual world, God was farther pleased to add, under Moses, those earthy promises to attract even sensual men, and give them a present taste of those good things, which he had laid up for them that would adhere to him.) These therefore being long before revealed to Adam, and Noah, and by tradition from them steadfastly believed by all the people of God, were supposed in the Mosaical Law, as known already, and therefore needed not therein to be more particularly repeated; Besides, Moses in his giving the Law to the Jews, set down, over and above the Law itself, a story from the Creation to his time, wherein many passages there are, which give certain evidence of another life, and the joys of that, as the reward of a godly living; as when of Enoch it is said, Gen. 5. 24. that Enoch walked with God, and was not, for God took him, when he was but 365. years old, which must needs infer, that somewhat extraordinary befell Enoch (which the Apostle calls translating him, Heb. 11. 5.) and also that that life, to which God took him, was much more desirable, than that which here he parted with, else his untimely death (far sooner than others there recited, both before and after him) could not be proposed, as a reward of his walking with, that is, pleasing, God, Heb. 11. 5. This translation of Enoch then being known among those in whose time it happened, and by Moses recorded for all the Israelites to know that came after, must needs be to all them a testimony beyond all doubt of this truth, that there remained a blessed life, after this, for those who pleased God. The like was that of Elias in the time of the Kings, who was visibly carried up to heaven, and this both by the sons of the prophets foretold beforehand, and testified by Elisha, who succeeded him in his prophetic office, and was an eye-witness of it. The same appears by that passage of God's being by himself styled, in the Law, the God of Abraham, &c. after their death; whence our Savior concludes against the Sadducees, that Abraham lived with God, and that there was another life revealed by God in that style. To this pertains the speech of Balaam, Num. 23. 10. Let me die the death of the righteous, and let my last end be like his. But above all, the express words of Daniel, long before Christ, and so under the Law, Dan. 12. 2. Many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And in a word, though the Law given by Moses have not, in the letter, the mention of any other life, but that in the land of Canaan, yet all the ceremonies of the Law were principally (no doubt) designed to this end, to adumbrate and so reveal this truth unto them, and that in such a manner, as was most for the turn of such childish and gross and rude minds, viz. by sensible representations, which the Apostle, that well knew their meaning, interprets to this sense, throughout the Epistle to the Hebrews, and assures us, that Abraham, Isaac and Jacob expected a city that had foundations, whose builder and maker was God, Heb. 11. 10. meaning Heaven undoubtedly by that phrase; And so of Moses, v. 26. that he had respect to the recompense of reward, that sure, which was after this life, (for he came not to Canaan ) the pleasures and honors of which were on this intuition, despised by him, v. 25. Thus much hath been here added on this occasion, for the refuting the doctrine of those men, who can discern none, but temporal, carnal promises, under the Law, whom for farther satisfaction (if it be yet needful) I refer to the judicious and perspicuous Treatise of P. Baro, De praestantia & dignitate divinae legis, (dedicated to Archbishop Whitgift, but first read in his Lady Margarete Lectures at Cambridge ) Lib. 1.
[ h] V. 27. Whited sepulchers ] There is little difficulty to determine what is meant by 〈 in non-Latin alphabet 〉 , sepulchers washed over with white lime, on purpose that they may be discerned by passengers, and avoided lest they contract legal pollution by them; For thus the Jews were wont to mark Sepulchers, Calcem aquâ maceratam effundit in locum immunditiei, they use lime macerated with water, and pour it upon the place of uncleanness, Yad. Tum. Met. c. 8. And Rashi ad Gemar. Moed Kat. c. 1. f. 5. renders the reason, quod ipsa alba sit instar ossium, quam ergo videntes, eo non accederent, because lime is white like bones, and therefore they see, and go not near it. So among the Christians in Optatus, Corpora (occisorum) per dealbatas aras aut mensas poterunt numerari, the bodies of the slain may be yet numbered by the whited altars or tables, that is, by the tombs in fashion of an altar, or table, laid over them, and whited. All the difficulty is, in what respect it here follows that they appear 〈 in non-Latin alphabet 〉 outwardly fair, when Lu. 11. 44. it is said of them, that they are 〈 in non-Latin alphabet 〉 as graves that appear not. And this will be fitly salved, by considering, that this faireness is not all one with their being whited before, but denotes the reason, why they had need of being thus whited; these graves were, it seems, grown over with grass, and so were undistinguishable from other ordinary ground, were outwardly as fair green grass, as if there were no graves under, and so as they are properly said to appear 〈 in non-Latin alphabet 〉 outwardly fair, so most fitly is it said of them in Luke, that they are 〈 in non-Latin alphabet 〉 undiscernable graves, or monuments, so that the men that go over them are not aware of thei • being graves, and so are polluted by going over them. And that makes it necessary that they should have some mark set upon them, be washed over with lime, proportionable to which was Christ's reproving of these Pharisees hypocrisy, that so as fair as they were outwardly, they might not deceive and pollute silly disciples, which were not aware of their wickedness. See Mr. Pocock Miscell. c. 5.
[ i] V. 35. Zacharias son of Barachias ] Who this Zacharias was, is questioned among learned men, and it falls out there were very many of the name, to each of whom some part of this character here set is competible. There was Zacharias the Prophet, who besides that he was a Prophet, was the son of Barachiah also, Zach. 1. 1. but of him no author reports that he was slain, and betwixt the Temple and the Altar he could not be slain, because the Temple in his time was destroyed, and so there was neither Temple nor Altar then; and though he were chief of those which caused the reedifying of the Temple, yet in that he offended not the Jews, nor in any other part of his Prophecy, nor indeed is it imaginable, that so immediately after they came from under the scourge (from the captivity) they would kill their Prophet, or defile their Temple. A second Zacharias was the father of John the Baptist; and though the Scripture neither mention him to be the son of Barachias, nor to have been killed, yet for the latter (that of his death) two traditions there are, one indeed of Writers of no great authority, yet pretending to be very ancient, that he was killed by Herod's officers because he would not tell where his son John was, for whom Herod sent. And with one passage of that narration, viz. that his blood continued upon the threshold like a stone, agrees that which is affirmed by Tertullian, contra Gnost. c. 10. The other is asserted by S. Basil, and before him by Origen, and repeated in the same manner by Gregory Nyssene, Cyril of Alexandria, Theophylact and others, that there being a place in the Temple, where the Virgins were wont to be by themselves, and to pray, and Mary after the birth of Christ, continuing to come to that place, she was prohibited by those that knew she had a child, but maintained by Zacharias the Priest, who affirmed her still to be a Virgin, whereupon the men of that age set upon Zacharias as a manifest transgressor of the Law, and killed him betwixt the Temple and the Altar. But this tradition is rejected by S. Jerome. And indeed which soever of those two causes be assigned for the cause of his death, it will not be very proper for this place where Christ speaks of their killing of Prophets (and such this Zacharias was not, but only a Priest) and those Prophets particularly sent to them, v. 34. 37. as instruments to gather them, v. 37. that is, to reduce them unto repentance by denouncing judgments against them; And upon this ground it is, that the learned men which believe this Zacharias to be here meant, do not yet believe either of the two assigned causes of his death to be the true one; but his foretelling the destruction of the city and temple (as Stephen after did, and was stoned for it) and so executing the Prophetick office; which as it is not very appliable to this Zacharias, who was no Prophet, so it also takes away all force from the authority of those ancient Writers in this particular, and the tradition by them mentioned (which are the only basis whereon this opinion can stand, and in reverence to whom it is that I set down this opinion so largely) they and the tradition being as positive for that cause of his death, as that he was at all killed. There was a third Zacharias, and he a Prophet, and slain by the people at Joashs command, and that for testifying against them, being sent particularly by God to reduce them, 2 Chron. 24. 19, 20. This death of his was by stoning v. 21. (as here, and stoned them which were sent unto you, as he also was said to be sent v. 19.) and that in the very place here mentioned betwixt the Temple and the Altar, expressed thereby In the court of the Lord's house, (see note k.) and of him 'tis peculiarly mentioned, that when he died, he said, The Lord look upon it, and require it, which makes the mention of this man's death very proper to be joined with Abel, whose blood cried for judgment from the ground. The most considerable objections against this interpretation are, 1. that this Zacharias was the son of Jehoiada, v. 20. which is answered by those that favor it, by saying that it was very ordinary for men to have more names then one, especially those that had Jehovah in their names. Thus Jehoiakim the King is also Eliakim 2 Kings 33. 34. and so Jojakim the Priest, Judith 15. 8. is Eliakim. Thus Judas Luke 6. 16. is also Lebbaus and Thaddaeus Mat. 10. 3. And, say they, 'tis possible that Zacharias might be set in this Gospel, as in Luke it is, without mention of his Father, or with mention of Jehoiada, and some Scribe might set 〈 in non-Latin alphabet 〉 in the margin, taking it for Zacharias one of the small Prophets, who was so, and this might afterward creep into the text. To which purpose 'tis observable that S. Jerome upon search found in the Hebrew Gospel, called the Gospel of the Nazarites, the name of Jehoiada for this of Barachiah. A second objection against this is, that this Zacharias being slain by Joash so long ago, could not fitly be set down as the last of that catalogue, whose blood brought down judgment on the Jews, it being in all reason that beginning so high as the righteous Abel, the speech should descend much lower then to that Zacharias, and it is not very easy to give a probable answer to, or account of this. A third exception there is farther against this interpretation, viz. that here 'tis said that they (that is, those of that present generation) killed him, which some have answered by saying, that that people (of whom that generation was a part, continuing in their sins) are the they, and that 'tis ordinary in Scripture to charge the acts of parents upon their posterity, which go on in their sins. And accordingly the reason why those words, 〈 in non-Latin alphabet 〉 whom ye have killed, are here added and annexed to Zacharias, might be this, because Cain indeed, who had killed Abel, was not their progenitour, and so that people could not be said to have killed Abel. But for Zacharias whom their progenitors killed in the discharge of his office to that people, they, who do not yet obey his prophecy by repenting, may justly be said to join with them that did kill him. But there is yet a fourth Zacharias, and he, saith Josephus, l. 4. c. 〈 in non-Latin alphabet 〉 . the son of Baruch, which might well be all one with Barachias, as we know Ananus is with Ananias, and he was slain by the Jewish Zealots 〈 in non-Latin alphabet 〉 , in the midst of the Temple, and that so immediately before the fiege of Jerusalem, that as Christ mentions Abel the first that was slain, so he might very fitly mention this Zacharias also, as the last instance of their bloodiness upon holy and eminent men. This I find to have been pitched on in the Spanish bible of Cypriane de Valera, where upon this verse, is this note, whom ye killed, that is, shall kill, He foretelleth the history of Zacharias the son of Baruch, which Josephus de Bell. Jud. describeth, whereby the measure was filled up, v. 32. for which Jerusalem was destroyed. The only objection against this is, the 〈 in non-Latin alphabet 〉 , whom ye slew, whereas this man was not now slain at the time of Christ's speaking; but this is readily answered, 1. that the Aorist may fitly be rendered, whom ye shall have slain, and that it must be so, because the blood of Christ, and Stephen, and James, and all that should fall by them in those forty years, was contained in the 〈 in non-Latin alphabet 〉 all the righteous blood here mentioned, as ingredients in that judgment on the Jews. 2 dly , 'It is ordinary in Prophecies to use the time past for the future, and so Revel. 2. 19. when Antipas is mentioned, 〈 in non-Latin alphabet 〉 who was killed, (who yet was not killed till after the time of that vision) 'tis clear it must be so taken. So 1 Thess. 2. 16. speaking of the destruction of the Jews v. 15. which was not then come at the writing of that Epistle, he saith, 〈 in non-Latin alphabet 〉 in the Aorist, the wrath of God hath overtook them, or come hastily upon them, 〈 in non-Latin alphabet 〉 , to a final utter destruction, that is, their measure of iniquity is filled up, and so this destruction secured to them, as if it were already fallen upon them. And so this is the most full interpretation of the place, and clear from all difficulty.
[ k] Ib. Altar ] There were two sorts of Altars, one the 〈 in non-Latin alphabet 〉 the alter of incense, within the Temple ( 〈 in non-Latin alphabet 〉 in Philo ) the other 〈 in non-Latin alphabet 〉 the altar of holocaust or burnt offering, that was without in the court, ( 〈 in non-Latin alphabet 〉 , see Note on Apoc. 6. e.) Of both of them Philos words are perspicuous and worth setting down, 〈 in non-Latin alphabet 〉 , the law appointed two altars to be made, differing in matter, and place, and uses: 〈 in non-Latin alphabet 〉 , For the one was built of choice unhewed stones, and was set in the open court by the ascent or stairs of the Temple, and was for the bloody sacrifices, 〈 in non-Latin alphabet 〉 , The other was made of gold set in the inner court within the first veil, which cannot be seen by any other, but only by those of the priests that are clean, and this was for the offering of incense. And so that which was said of Zacharias, 2 Chron. 24. 21. that he was stoned in the court of the house of the Lord, that is, in the court of the Temple (as 〈 in non-Latin alphabet 〉 Temple here, and 〈 in non-Latin alphabet 〉 house Luke 11. 51. are directly all one) might be well enough agreeable to what is here said, that he was slain betwixt the Temple, and the altar, to wit, this altar of holocaust, peculiarly 〈 in non-Latin alphabet 〉 (as here) which was without in the court, and to that also belongs as properly, that which Josephus saith of the other Zacharias son of Baruch, that he was slain 〈 in non-Latin alphabet 〉 , in the midst of the Temple, that is, not of the 〈 in non-Latin alphabet 〉 or sanctuary, rendered temple here, but of the 〈 in non-Latin alphabet 〉 , that is, the whole fabric of the court, &c. Beyond this Altar and court was Solomon's Porch built before the Temple, or at the entrance to it, and the space betwixt that portall and the Altar of incense was (saith Codex Middoth c. 3.) 22. cubits. Thither the Priest was wont to enter at other times with incense at that Altar to sanctify the prayers of the people; But on days of Expiation, he was not to approach so far, but without the door of the Porch to prostrate himself (as unworthy to approach the Sanctuary) and there to confess the sins of the people, Joel 2. 17. where the Priests are said to weep between the porch and the altar, that is, betwixt Solomon's Porch and the Altar of burnt-offering in the court, where, saith Kimchi on that place, 〈 in non-Latin alphabet 〉 they stood to minister their ministry, that is, to officiate there. So Joma. c. 3. §. 8. the bullock stood 〈 in non-Latin alphabet 〉 , between the porch and the altar, & the Priest laid his hands upon him, and confessed, and said, 〈 in non-Latin alphabet 〉 , &c. I pray thee, Lord, I have offended and been rebellious, and have sinned before thee, I and my house, I beseech thee Lord, forgive now the offenses, and rebellions, and sins, wherewith I have offended, and rebelled, and sinned against thee, I and mine house, &c. And they answer, Blessed be the name of his kingdom forever and ever. So Ezr. 10. 1. Ezra is said on the fast day to weep, and cast himself down before the house of the Lord, that is, in that court before the porch of the Temple, and 1 Mac. 7. 38. the Priests entered in (to the court of the Temple) and stood between the Altar and the Temple) weeping, where though the Greek translator read 〈 in non-Latin alphabet 〉 before the altar and temple, yet Joseph Ben Gorions Hebrew reads distinctly 〈 in non-Latin alphabet 〉 between the porch and the altar.
[ l] V. 36. Generation ] 〈 in non-Latin alphabet 〉 generation signifies not a whole saecle, but rather the third part of a saecle, or hundred years, as in Homer when of Nestor 'tis said,
the two generations signify about 60. years, and so in Herodotus, 〈 in non-Latin alphabet 〉 . 300. generations are equivalent to 10000 years, and Clem. Alex. Strom. l. 2. 〈 in non-Latin alphabet 〉 , three generations amount to an hundred years. So Phavorinus, 〈 in non-Latin alphabet 〉 , the ancients used the word to signify thirty years, and citing that of Nestors age in Homer, saith it signifies, that 〈 in non-Latin alphabet 〉 , he was above sixty years old. So in Hesychius the word is taken to signify either the life of a man, or thirty years, or twenty five, or twenty, (as it is also taken for seven years by the Physicians, and for ten clearly in Jeremiah's Epistle v. 2,) where the life of a man signifies not the ordinary space of a man's life from birth to death, for that may be sixty or eighty years, but so as the space of the life of fourteen men, children to one another, and succeeding one another, make up fourteen generations, Mat. 1. By all which it appears what is meant here by the phrase this generation, such a space that they that were then alive might and should live to see it; And so Christ here foretells 1. the great persecutions from the Jews, and 2. the great judgments and destruction, that should then come upon that people within few years, about forty saith Eusebius Eccl. Hist. l. 3. c. 7. within the space of the life of some that were then alive, as was said c. 16. 28. (see the Note there) and is more largely shown c. 24. where that which was said of the destruction of the Jews was occasioned by this speech of Christ's in this Chapter (see Note on Lu. 18. 7. c.)
[ m] V. 39. Henceforth ] 〈 in non-Latin alphabet 〉 here (as in some other places) signifies not from henceforth, as it were from that very time wherein he spake, for 'tis clear they saw him after this, but as Euthymius expounds the same Rev. 14. 13. (whether in two or one word, 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , it is all one) within a while, after, or no long time after, which seems to be the same speech which S. John expresses by the 〈 in non-Latin alphabet 〉 , Jo. 14. 19. yet a little while and the world sees me no more, and again c. 16. 16. 〈 in non-Latin alphabet 〉 . (see Note on Rev. 14. 13.) so Joh. 1. 51. Verily I say unto you, 〈 in non-Latin alphabet 〉 , within a while ye shall see the heaven opened, (which belongs not to anything that was beginning at that minute, but within a few years after at his Ascension) and the Angels of God descending and ascending upon the son of man, which clearly belongs to that which is set down by way of story, Act. 1. 9, 10. while they looked he was taken up, and a cloud received him out of their sight, and behold two men stood by them in white apparel, &c. Beside these places twice more is the word used Joh. 13. 19. and 14. 7. where it seems to be taken only as an Expletive (as 〈 in non-Latin alphabet 〉 , or as we use now ) and no more.
CHAP. XXIV.
AND Jesus went out and departed from the temple, and his disciples came to him for to show him the [buildings of the Temple.]
[Paraphrase] 1. the magnificent structures which Herod had built there.
2. And Jesus said unto them, [See ye not all these things? Verily I say unto you, there shall not be left here [note a] one stone upon another which shall not be thrown down.]
[Paraphrase] 2. Of all this stately fabric of the Temple, which ye see, there shall within a while remain no one part undemolished, but all plow'd up from the very foundation.
3. And as he sat upon the mount of Olives, the disciples came unto him privately, saying, Tell us, [when shall these things be, and what shall be the sign of thy [note b] coming, and of the [note c] end of the world?]
[Paraphrase] 3. When this destruction of City, and Nation, and Temple (the two former threatened under the phrase of [all these things coming to pass] c. 23. 36. the latter, of not one stone upon another of the buildings of the Temple v. 2.) shall fall out, and what signs shall there be beforehand of this thy coming in judgment, and of the destruction of the Jewish state?
4. And Jesus answered and said] unto them, Take heed that no man deceive you.
[Paraphrase] 4. To this double question, (concerning the time, and the signs of this approaching destruction) and first to the last part of it, what forerunners there should be of this destruction upon the Jews, Jesus gave answer, thus, by saying
5. For many shall come in my name, saying, I am Christ, and shall deceive many.]
[Paraphrase] 5. One sign or forerunner is this, There shall arise among you many false Christ's, Jews taking upon them to be the Messias expected, and accordingly calling the people to come after them, as Assertors and Vindicators of the liberties of the Jews, (see note d.) and each of them shall have many followers associating themselves to them.
6. And ye shall hear of wars and rumors of wars, see that ye be not troubled; for all these things must come to pass, but the [note d] end is not yet.]
[Paraphrase] 6. And a second sign is great rumors, and discourses of wars, which will be apt to fright and discourage you, but these will be Panick terrors, precursory only to that great and sad ruin that shall follow, but not yet.
7. For [note e] nation shall rise against nation, and kingdom against kingdom, and there shall be famines, and pestilences, and earthquakes in divers places.]
[Paraphrase] 7. For there shall be a third change yet farther preparatory to it, great broils, and civil wars, and commotions among yourselves (see v. 9. and note on Lu. 21. d.) famines and pestilences &c. thorough all Judea.
8. All these are the beginning of sorrows.]
[Paraphrase] 8. These are the signs of the approach of those sad pangs, (which shall bring forth deliverance to my disciples, that adhere fast to me, but utter destruction to the obdurate Jews) yet only of the approach, for there are other forerunners still behind.
9. Then shall they deliver you up to be afflicted, and shall kill you; and ye shall be hated of all nations] for my names sake.
[Paraphrase] 9. For first it shall fall heavy on you Disciples; the orthodox Christians shall be everywhere delivered up by the unbelieving Jews to imprisonment and death itself, and be hated, and persecuted by them in all quarters of Judea, and where ever else they are dispersed (see note e.)
10. And then many shall be offended, and shall betray one another, and shall hate one another.]
[Paraphrase] 10. And then many Christians shall by their sufferings be discouraged from following me any longer, and to secure themselves shall betray other their fellow Christians, and deal maliciously against them.
11. And many false prophets shall rise, and shall deceive many.]
[Paraphrase] 11. And this shall be an opportunity for another sort of false teachers to arise (see note d. and 2 Thess. 2. 3. and 1 Joh. 2. note a.) the Gnostics, followers of Simon Magus, who by two allectives first promise of immunity from the present persecutions, then by allowing carnal liberties, shall corrupt and inveigle many Christian professors.
12. And because iniquity shall abound, the love of many shall wax cold.]
[Paraphrase] 12. And by reason of the extreme sharpness of the persecutions, great multitudes shall fall off from Christianity to that sect of the Gnostics, who profess not to have so much love or zeal to Christ as to acknowledge or confess him in time of persecution. See note on Luke 2. 6.
13. But he that shall endure to the end, the same shall be saved.]
[Paraphrase] 13. But the event shall prove this prudential compliance of theirs, and denying of their persecuted profession to be the greatest folly in the world, this very design of avoiding dangers shall ingulf them into them, and (as for salvation hereafter, so) for security, sure the surest way to attain to both, is the constant adhering to Christ without wavering, (see note on c. 10. h. & v. 39.)
14. And this Gospel of the kingdom shall be preached in all the world, for a witness unto all nations, and then shall the end come.]
[Paraphrase] 14. And after this there shall be but one prognostic more, viz. that the disciples shall depart and preach the Gospel to them that are more likely to receive it, After the Jews rejecting the Gospel, it shall be removed from them, and preached to the Gentiles, and then speedily shall this destruction come, See 2 Thess. 2. 3.
15. When ye therefore shall see the [note f] abomination of desolation spoken of by Daniel the prophet, stand in the holy place, (who so readeth, let him understand).]
[Paraphrase] 15. And therefore to proceed from the signs to the thing itself, from the forerunners, to this actual sad coming of mine in vengeance upon the crucifiers, observe what I now say unto you; As soon as ever ye see the Roman army, which will make such an horrid vastation, that you may resolve it the ultimate completion of that prophecy of Daniel, (which belonged primarily unto Antiochus, but secondarily also to these Romans) when, I say, ye shall see this army set down in a siege, and begirting the holy city (when you read that place in Daniel, remember what I now say, and remember how pertinent it is to this purpose, though spoken also of another.)
16. Then let them which be in Judea [note g] fly to the mountains.
17. Let him which is on the [note h] house top, not come down to take anything out of his house.
18. Neither let him which is in the field return back to take his clothes.
19. And woe unto them which are with child, and to them that give suck in those days.
[Paraphrase] 16, 17, 18, 19, Then is the season for everyone that is in any part of the region of Judea to get out of it (as hastily as Lot was by the Angel warned to get out of Sodom, Gen. 19. 17.) and to fly to the mountainous parts beyond Judea, or else he must expect to be destroyed in it. For this will be a very sudden vengeance, such as on Sodom, and woeful to them that are not in condition to fly speedily out of it.
20. But pray ye that your flight be not in the winter, nor on the Sabbath day.
[Paraphrase] 20. This will be a sad condition indeed, if it chance to fall out in the time of winter, when long and hasty journeys are most miserable; or if on a Sabbatick year, a time of the greatest scarcity (for though there was a promise in the law, on their obedience, that the Rest of the Seventh year should bring no scarcity upon them, but that the year before should be blest with a double plenty, yet now that their disobediences had ripened them for their utter rain, the continuance of this miraculous mercy was not to be expected) for in such a year 'tis to be expected, that those, by whom ye pass, will have no more then they use for their own necessities, nothing to spare for you (at least to provide for such multitudes flying all at once (who yet must not stay to carry anything with you, v. 17. And yet these difficulties, whatsoever they are, or can be, you must venture on, rather then stay in Jerusalem, o • thereabouts.
21. For then shall be great tribulation, such as was not from the beginning of the world to this time, no nor ever shall be.]
[Paraphrase] 21. For on them that are left in Jerusalem shall fall a more miserable siege, and other consequent pressures, then ever was or shall be heard, or read of in the world.
22. And except those days should be shortened, there should [note i] no flesh be saved: but for the elects sake those days shall be shortened.]
[Paraphrase] 22. Such as if it should continue long, it would destroy every Jew that is in the land, and in all other places also. But that the prophecies might be fulfilled, which foretold that a remnant should survive this destruction, the time of this heavy distress shall not be long, but the City being besieged, and taken, the armies of the Romans shall be gone, and the banished Jew-Christians, those that fled from the siege, v. 16. return quietly to their home again.
23. Then if any man shall say unto you, Lo, here is Christ, or there, believe it not.
[Paraphrase] 23. Then in the time of that distress and flight, if any shall persuade you, that here is he that shall deliver you (that is, the Messias, that shall free you from this distress) if any shall put you in any hope of any deliverer, see that you do not heed, or follow after any such.
24. For there shall arise false Christ's, and false prophets, and shall show great signs, and wonders, insomuch that (if it were possible) they shall deceive the very elect.]
[Paraphrase] 24. For at this third season a third sort of false Christ's shall arise (see note d.) assuming to be sent by God to deliver you, and false prophets there shall be to persuade you to betake yourselves to these false Christ's, and these betwixt them shall pretend working of miracles, and giving you signs to draw you after them, and (coming in a nick of time so advantageous for that turn, when your danger appears to you so great and formidable, and so promise of deliverance so welcome) they will be likely to draw many after them, even the most sincere persevering Christians, if it were possible for any deceit to work upon them.
25. Behold, I have told you before.]
[Paraphrase] 25. Therefore let this premonition of mine forearme and secure you against this danger.
26. Wherefore if they shall say unto you, Behold, he is in the desert, go not forth; Behold, he is in the [note l] secret chambers, believe it not.]
[Paraphrase] 26. When therefore the news shall come that there is in the wilderness an eminent person, which will fight your battles, deliver you from the Roman yoke, such was Simon, who had gathered an army of forty thousand, and was in the desert country of Judea, be sure you go not forth after him, give no ea • to such rumors; Or if they shall tell you, that there is in such a frontier town, or place of defense, or in such a strong hold within the city of Jerusalem (for there John with his Zealots fortified himself) this deliverer, or Messias, or leader for you; depend not on any such relief, nor forslow your flight v. 17. upon confidence that he shall do anything for you.
27. For as the lightning cometh out of the east, and shineth even unto the west, so shall also the coming of the son of man be.]
[Paraphrase] 27. All such deceits may prove ruinous to you, for this judgment and vengeance upon the Jews shall come so, as that it cannot be avoided, but it shall at the same time fall upon several parts of the land, or in a moment, like lightning, fly from one corner to another, this day a great slaughter of Jews in this place, tomorrow in another a great way off.
28. For wheresoever the carcass is, there will the [note m] eagles be gathered together.]
[Paraphrase] 28. And there is no preventing of it by getting into any place of appearing safety, for wheresoever the Jews are, there will the Roman armies (whose ensign is the eagle, and who will have a sagacity to find out Jews, as the eagle Job 39. 30. hath to smell out carcasses) find them out, and slaughter them.
29. Immediately after the tribulation of those days the Sun shall be darkened, and the Moon shall not give her light, and the Stars shall fall from heaven, and [note n] the powers of heaven shall be shaken.]
[Paraphrase] 29. This distress shall make short work with this nation, For immediately upon this which I have now foretold you, the Temple, the city of Jerusalem, and the rest of the cities of Judea, and that whole people shall be shrewdly shaken, all the whole government, Civil and Ecclesiastical, shall be destroyed.
30. And then shall appear the [note o] sign of the son of man in heaven, and then shall all the tribes of the earth mourn, and they shall see the son of man coming in the clouds of heaven with power and great glory.]
[Paraphrase] 30. And this shall appear to be a signal punishment upon the Jews, and they shall with sorrow (though too late) take notice of it, as a notable act of revenge of the crucified Christ upon those that were thus guilty of his death (see Praemon. to the Revelation.)
31. And he shall send his Angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other. ]
[Paraphrase] 31. And he shall, as with an herald, and a loud sounding trumpet, gather together all the persevering believers, that remnant, whom he purposed to preserve from this destruction, wheresoever they are in any part of Judea, see Rev. 7. 12. and rescue them from this common calamity, see v. 40, 41. and Rev. • . 3, 4, &c.
32. Now learn a parable of the fig-tree: when her branch is yet tender, and putteth forth leaves, ye know that summer is nigh.]
[Paraphrase] 32. Now as by the sight of a fig tree, the softness of the branch, and budding out of leaves, ye know and discern, that the winter is now past, and the summer is nigh approaching.
33. So likewise ye, [when ye see all these things, know that it is near, even at the doors.]
[Paraphrase] 33. So in like manner resolve ye, that these are most certain and infallible signs, by which when you see them, you may conclude that this coming of the son of man for the destruction of the Jews, and your rescue and deliverance is near at hand.
34. Verily I say unto you, [This generation shall not pass, till all these things be fulfilled.]
[Paraphrase] 34. Of both which I now assure you, that in the age of some that are now alive, shall all that hath been said in this chapter, be certainly fulfilled (see Note on c. 23. 1. and Luke 18. 7. c.)
35. Heaven and earth shall pass away, but my words shall not pass away.]
[Paraphrase] 35. What I say is immutably firm and sure, the whole world shall be destroyed sooner then one word that I have now delivered shall prove otherwise.
36. But of that day and hour knoweth no man, no, not the angels of heaven, but my father only.]
[Paraphrase] 36. But of the point of time when this judgment shall come (see Note on Heb. 10. a. and 2 Pet. 3. 10.) none but God the father knows that (see Note on Mar. 13. b.) and that must oblige you to vigilancy, and may sustain you in your trials, (when you begin to faint by reason of persecutions from the Jews, v. 12. which this is to set a period to) by remembering that how far off soever your deliverance seems to be, it may and will come in a moment unexpectedly.
37. But as the days of Noah were, so shall also the coming of the son of man be.]
[Paraphrase] 37. But this judgment on the Jews shall be like that on the old world, in respect of the unexpectednesse of it. See Lu. 17. 20.
38. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark,
39. And knew not until the flood came and took them all away, so shall also the coming of the son of man be.]
[Paraphrase] 38, 39. For as in the age before the deluge, the judgment had been preached sixscore years together, and at last Noah by building of an ark did visibly forewarn them of the flood approaching, yet the people went on secure, and unmoved in their course, knew not so much as of his imbarking, till the very minute that the flood surprised them, and destroyed every person but Noah's family, that made use of the means prescribed them by God, so shall it be in this approaching destruction on this nation.
40. Then shall two be in the field, the one shall be taken, and the other left.
41. Two women shall be grinding in a mill, the one shall be taken, and the other left.]
[Paraphrase] 40, 41. Then shall there be many acts of God's providence discerned in rescuing one from that calamity, wherein another is destroyed, especially that of departing out of Judea v. 16. which the believers generally did at Gallus's raising the siege, (see Note g.) the rest staying behind, and so being destroyed; Two persons in the same field together shall be thus discriminated in their fate, two women grinding together, or turning of a hand-mill, one of them shall stay, and be destroyed, and the other that was in the same place, and danger with her, shall as by the Angel that hurried Lot out of Sodom, or otherwise, by some invisible disposition of that providence, which waits on his faithful servants, be rescued from that destruction v. 31.
42. Watch therefore, for you know not what hour your Lord doth come.]
[Paraphrase] 42. This judgment then being so near, and yet so uncertain when the time will be, it will become everyone to be vigilant every minute, that he may be of the number of those, to whom those strange deliverances are promised, that is, a faithful, constant, obedient servant of Christ's, not tempted from his service by any terrors, see v. 13.
43. But know this, that if the good man of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up.]
[Paraphrase] 43. For certainly any man that were thus forewarned of a thief, that would break into his house at such a time, is mad, if he do not provide a guard to secure it against that time.
44. Therefore be ye also ready: for in such an hour as you think not, the son of man cometh.]
[Paraphrase] 44. And then by the same reason, when the time is so uncertain, and the being ready at that time so necessary, you are obliged to be always on your guard, expecting every hour.
45. Who then is a faithful and wise servant, whom his Lord hath made ruler over his household, to give them meat in due season?]
[Paraphrase] 45. Whosoever of you there • shall be entrusted by God in any office of trust or stewardship, especially in that of getting believers to Christ, and shall discharge that trust faithfully and discreetly, do that which is his duty in times of trial, and persecution, v. 11, 12.
46. Blessed is that servant, whom his Lord when he cometh, shall find so doing.]
[Paraphrase] 46. Thrice happy shall be be if, when his master comes to visit, he continue to be thus employ'd, and so be found about the duties of his trust, constant and persevering, v. 13.
47. Verily I say unto you [that he shall make him ruler of all his goods.]
[Paraphrase] 47. His Lord shall enlarge his trust, and make him steward of all, and not only of his household, either preserve him to be a governor in his Church, after these sad times are over, or otherwise reward him as he seeth best.
48. But and [if that evil servant shall say in his heart, My Lord delayeth his coming,]
[Paraphrase] 48. If that servant shall prove dishonest and say or think, that Christ means not to come and visit, as he said he would, 2 Pet. 3. 4.
49. And shall begin to smite his fellow-servants, and to eat and drink with the drunken.]
[Paraphrase] 49. And thereupn join in the persecuting of his brethren (as the Gnostics did with the Jews against the Christians,) and indulge himself presumptuously to licentious living, see 2 Pet. 3. 3. Jude 18.
50. The Lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of.]
[Paraphrase] 50. The time of visitation shall come on him, when 'tis least looked for, when he is in the worst posture to be surprised.
51. And shall [note p] cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth.]
[Paraphrase] 51. And shall deal with him as a false debtor, or deceitful steward, hew him asunder, and assign him the same lot, which befalls the unbelieving Jews, Lu. 12. 46. bring the same destruction on the Gnostic Christians, and the Jews together, and that shall be an irreversible, and a most miserable destruction.
Annotations on Chap. XXIV.
[ a] V. 2. One stone upon another ] The full completion of this Prophecy of not one stone left on another, is very remarkable in story, which tells us that Turnus Rufus did with a ploughshare tear up the foundations of the Temple, and so not leave any part of it under ground undissolved, not one stone upon another. see Scaligers Canon. Isagog. p. 304.
[ b] V. 3. Coming ] 〈 in non-Latin alphabet 〉 , the presence, or the coming of Christ is one of the phrases that is noted in this book to signify the destruction of the Jews. See Note on c. 16. o. A threefold coming of Christ there is, 1. in the flesh to be borne among us, 2 lie , At the day of doom to judge the world, 1 Cor. 15. 23. and in many other places; And beside these 3 lie , a middle coming, partly in vengeance, and partly for the deliverance of his servants; in vengeance, visible, and observable on his enemies and crucifiers, (and first on the people of the Jews, those of them that remain impenitent unbelievers) and in mercy to the relief of the persecuted Christians. So 'tis four times in this Chap. v. 27, 37, 39. and here. So 2 Thess. 2. 1. and 8. when the coming of Christ is said to destroy that wicked one, which it seems should then in a short time be revealed, which therefore as it agrees with the predictions here of the many Antichrists before this destruction, so it cannot be applicable to that other coming at the end of the world. So Ja. 5. 7, 8. where the design being to establish the scattered Jew-Christians, and to give them patience in their present pressures, the only argument is, because the coming of the Lord draws nigh, which being foretold as the season, which he that surviveth should escape (both here in this chap. v. 13. and c. 10. 22. and Mar. 13. 13.) as when their persecutors (for such were the unbelieving Jews) are destroyed, it must necessarily follow. The nearness of it is therefore the best motive to confirm the patience of any; and is again expressed v. 9. by the Judges standing before the gate, that is, very nigh at hand, ready to enter on the work. And so I conceive it signifies also, 2 Pet. 1. 16. as will appear by considering the circumstances of the place (see Note c.) and so ch. 3. 4. and 12. being a coming, which was within a while to be expected by them. And so 1 Joh. 2. 28. there having been before mention of the 〈 in non-Latin alphabet 〉 ver. 18. the last hour then present, which belongs therefore to that matter, both by the 〈 in non-Latin alphabet 〉 the then presence of it, John being the disciple that lived to see it, and by the Antichrists again, that were to come before it. Of this coming of Christ it is, that Cunaeus and some other learned men interpret the Prophecy of Jacob, of Shilos coming. For that by Judah is signified the Jewish nation, and by the Scepter, the government, or politia, 'tis clear, which yet did not depart from them at Christ's birth, no nor at his death, till about forty years after, at which time the government was wholly taken away from the nation, and from that time to this was never in any degree recovered again, (and so that Prophecy then, and not till then, perfectly fulfilled) and at the same time was the preaching of the Gospel to the Gentiles, which follows in that place. Thus when Christ answered Peter about John, If I will &c. ch. 21. 20. (which is in effect that John should live till this coming of Christ ) 'tis clear that it must belong to the destruction of the Jews which John did outlive. That this is the meaning of his coming in glory with his angels, Mat. 16. 27. hath been showed already. So again Mat. 26. 64. his coming in the clouds of heaven, though it may be thought to look toward his final third coming at the great day of doom, yet as the very Jews have observed, that that phrase signifies the infliction of judgment or punishment, so that it doth so there, appears by the beginning of the verse, where, saith christ, 〈 in non-Latin alphabet 〉 , from now, that is, within a short time, saith Euthymius, you shall see this, &c. To the same may be applied that parable, wherein the Master giving talents to his servants, bids them occupy till he Come, Lu. 19. 13. that the disciples use the talent entrusted to them, to get believers to Christ in Judea, till the time, when Christ thus Comes to visit. So Lu. 18. 8. when the son of man comes, that is, when Christ thus comes to judge this nation, shall he find faith 〈 in non-Latin alphabet 〉 in this land of Judea? that is very little faith should be found among them. The phrase 〈 in non-Latin alphabet 〉 (like as 〈 in non-Latin alphabet 〉 among the Rabbins) signifying in the same manner, as it doth Lu. 21. 23. that is, 〈 in non-Latin alphabet 〉 among this people, and so 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , the tribes of Judea v. 30. So Heb. 10. 37. yet a little while, and he that cometh, will come and will not delay, which cannot be interpreted of any other coming, but this, and had before been expressed v. 25. by 〈 in non-Latin alphabet 〉 the day approaching, (see the Note on that place) And all this agreeable to that expression in S. Luke, c. 19. 15. where in the parable there is mention of the man 〈 in non-Latin alphabet 〉 returning, or, coming back, when he had received the kingdom, that is, of Christ returning again after his going to heaven, and that first to call his servants to account for the talents, to see what profit came in of all his, and the Apostles preaching on earth, and then for his enemies, that would not have him reign over them, that is, the Jews that rejected and crucified him, to send for them, and see them slain before him. The only objection (of any appearance of reason) against this interpretation is, that this destruction being wrought by the Roman army, and those as much enemies of Christianity as any, and the very same people that had join'd with the Jews to put Christ to death, it doth thereupon appear strange, that either those armies which are called Abominable should be called God's armies, or that Christ should be said to come, when in truth it was Vespasian and Titus that thus came against this people. To this I answer, 1. that 'tis ordinary with God in the Old Testament to call those Babylonish, Assyrian, heathen armies, his, which did his work in punishing the Jews, when they rebel'd against him. As for Vespasian (though it need not be said, and though the answer is otherwise clear, that Christ is fitly said to come, when his Ministers do come, that is, when either heathen men or Satan himself, who are executioners of God's will, when they think not of it, are permitted by him to work destruction on his enemies, to act revenge upon his crucifiers) it is yet not unworthy of observation, how easy it might be in many particulars to show that Christ was resembled or represented by that Emperor; As 1. that it was beforehand prophesied of him, that he should be Emperor, (see Josephus l. 3. c. 7. 〈 in non-Latin alphabet 〉 Suetonius, Tacitus, Dion ) 2 lie , that an ox brake in and fell down at his feet, in Suetonius, as when Christ was born in the stable it had been: 3 dly , that he healed the blind and the lame with spittle and touch, So Suetonius, c. 7. and Tacit. l. 4. Hist. 4 lie , that he was most humble and mild, humillimus & clementissimus, saith Suetonius, a perfect image of what was most eminently true in Christ, Learn of me, for I am meek —&c. 5 lie , that he shut the gate of Janus Temple and erected a Temple of Peace, Josephus de Bell. Jud. l. 7. c. 24. and Baron. ann. 77. 6 lie , because he came out of Judea, and was Ruler over the Gentiles, and so was by Josephus believed to be the Messias: 7 lie , that neither he nor his son Titus would be called Judaicus (in token of their victory over the Jews ) but ascribed all the conquest and whole work to God, saith Dio. 8 lie , that he was by the Jews themselves taken for Shiloh, or Christ, because at that time all the progeny of the Assamonaei were ceased. By all which it is clear how far it would be from strange how agreeable to Scripture-prophecies, which must be allowed to have somewhat of figure in them, and not to be perfectly literal) that Christ should be described here, in the person of Vespasian, to return, and so to come again to avenge his crucifixion, and punish the Jews that crucified him. To which purpose many farther parallels betwixt the story of that destruction and the passages in the story of Christ might be observed out of Josephus, As 1. That in Galilee were the beginnings of these miseries ( Joseph. de Bell. Jud. l. 3.) where Christ's first miracles were wrought. 2. That from Mount Olivet the siege began, l. 6. c. 10. where Christ seems to have been v. 1. when he began to deliver this Prophecy against them, and near which place it was that he was apprehended. 3 lie , That the time of the Passover was the beginning of the slaughter, c. 11. and lib. 7. c. 17. as it was of his crucifixion (see Eusebius Eccl. Hist. l. 3. c. 5.) 4 lie , That the high and low places were made smooth for the coming of the Roman army and the engines, ch. 12. as was said in John Baptists prophecy of it. 5 lie , That at the coming of the Balistae they cried out, Filius venit ch. 18. The son cometh, which is the very phrase which we have now in hand. 6 lie , That one was crucified alive before their faces, ch. 19. 7 lie , That Longinus pierced the side of one, ch. 22. 8 lie , That Titus desired to save the Temple in spite of them c. 24. and many prodigies of this nature, which might make it more reasonable that that destruction should be thus styled, the coming of Christ.
[ c] V. 3. End of the world ] By what hath been said of the meaning of Christ's coming in this place, will appear also, what is the 〈 in non-Latin alphabet 〉 , the conclusion of the age, especially if it be marked that instead of these two together, S. Luke c. 21. 7. hath only 〈 in non-Latin alphabet 〉 these, uniting them into one, What is the sign when these things shall come to pass? and S. Mark 〈 in non-Latin alphabet 〉 , when all these things shall be concluded, that is, those immediately forementioned, the destruction of the Temple, c. 13. 4. (see note on Mar. 13. a.) For the word 〈 in non-Latin alphabet 〉 literally signifies age (see note on Lu. 1. 0.) and is in a manner the English word with the Greek termination (and so is used sometimes for the age of man, all one with 〈 in non-Latin alphabet 〉 , as Homer Il. 〈 in non-Latin alphabet 〉 a short age ) and then 〈 in non-Latin alphabet 〉 will denote the conclusion, or shutting up of that age, or the Jewish state, which was to be within that age, According to that of the Jews, that there was a double age, the then present and the future 〈 in non-Latin alphabet 〉 the age to come, Is. 9. 6. which they call the age of the Messias, And so this revenge upon the Jews, the destruction of that people, may be styled the consummation of the age. An eminent place there is in the Book of Tobit, which will give light to this, and show the ground of this phrase in the ordinary speech of the Jews, It is ch. 14. 5. where Tobit prophecies of three periods, which should fall after his time, 1. The rebuilding of the Temple, God shall again bring them into the land, where they shall build the Temple, but not like the first, and that shall continue till the times of that age be fulfilled, that is the second period, the conclusion or consummation of the age here, the end of the Jewish state. And then after is the glorious Jerusalem, the glorious building spoken of by the Prophets, & there described, v. 6. by the turning of the nations, converting of the Gentiles, and serving God truly, and burying their idols, which is clearly the state of Christianity. Thus when in Gemara, out of an ancient writing 'tis said, Sanbed. c. 11. §. 29. that after 4291 years 〈 in non-Latin alphabet 〉 the age shall be consummated, 'tis clear that it belongeth to this matter, not to the end of the whole world, but, as they say, to the days of the Messias, which they use to call 〈 in non-Latin alphabet 〉 the last days, and so Heb. 9. 26. 〈 in non-Latin alphabet 〉 , the consummation of the ages, in the same sense also. And in that famous place of Daniel (refer'd to v. 14.) c. 9. 27. he shall make it desolate even until the consummation. So ch. 13. 40. 〈 in non-Latin alphabet 〉 , the conclusion of this age, that famous period of the Jewish state, till which time Christ would not have the wicked heretical Professors meddled with, or discriminated, but pure believers, and impure misbeleivers permitted together, that is, the Gnostics (that soon sprung up after Christ's departure) and the orthodox Christians. And accordingly so it was, These abominable heretics infested the Church, and so for some time continued to do under the guise of Christians, though their heresy were a rapsody of Heathenism and Judaism and all vile practice; Only when the time of visitation came, then they were destroyed with the crucifiers of Christ, and then the discrimination was made. Thus Orosius evidently understands it, for speaking of the times before that destruction, Cùm Christus, saith he, à discipulis interrogaetus esset de conclusion temporum subsequentium, sic ait, Audituri estis praelia, &c. when Christ was asked by his disciples of the conclusion of the following times, he said, Ye shall heaer of wars &c. For the notion of this phrase, Mat. 28. 20. see Note c. on that Chapter. The like phrases ( 〈 in non-Latin alphabet 〉 the end, & 〈 in non-Latin alphabet 〉 the end of all things, &c. ) have, and shall be observed in their due places.
[ d] V. 6. End ] What 〈 in non-Latin alphabet 〉 the end signifies, is expressed by S. Chrysostom, 〈 in non-Latin alphabet 〉 the end of Jerusalem, the same that before by Christ's coming, and the end of the age. So v. 14. Then shall the end come, to wit, when the Gospel having been preached through all the cities of Judea succeslesly, the Apostles turn to the Gentiles, as 'tis in the beginning of that verse. So Mar. 13. 7. the place directly parallel to this, so Lu. 21. 9. also, and 1. Pet. 4. 7. 〈 in non-Latin alphabet 〉 the end of all things, that is, of the Jewish State, wherein those of the dispersion to whom he wrote, were so particularly concerned; And 'tis observable, that as there, when the end of all things, that is, that fatal destruction was at hand, there was actually 〈 in non-Latin alphabet 〉 among them the 〈 in non-Latin alphabet 〉 v. 12. that is, a combustion or conflagration, to wit, that of civil broils caused by the unbelieving Jews, and heretical Gnostics, against the orthodox and pure Christians, so here before this coming of the end, the nation shall rise against the nation, &c. v. 7. that is, there should be these civil commotions and wars among them, which did indeed so hasten their ruin, and make it so cruel, when it came. Thus also 1. Thess. 2. 16. where, upon the filling up the measure of their sins, the wrath of God is said to have come hastily upon those Jews 〈 in non-Latin alphabet 〉 , to a 〈 in non-Latin alphabet 〉 , or total destruction of them, for though it were not then actually done, when that Epistle was writ, yet it was so certainly decreed against them, that it is said in the Aorist, indefinitely, it hath overtaken them already, that is, will speedily overwhelm them. Thus is the phrase used by Ezekiel c. 7. An end, the end is come upon the four corners of the land, v. 2. and 3. now is the end come upon thee, and v. 6. an end is come, the end is come, All to the destruction of the Jews, not to the end of the whole world; see Note on Act. 2. 6. Now whereas it is here said, that all must come to pass, but the end is not yet, it follows yet manifestly from hence, that the false Christ's mentioned v. 5. must be some persons, that came before that period which is here called the end, that is, before the approach of the Romans to destroy Jerusalem, soon after the ascension of Christ. Of this kind is that Theudas which is mentioned by Eusebius in the time of Claudius, not he that is referred to by Gamaliel Act: 5. 36. (for he is there said to have been before Judas Galileus, which was in the days of the taxing, that is, about the time of the birth of Christ, see Euseb. l. 1. c. 〈 in non-Latin alphabet 〉 .) but another later Theudas, which though Eusebius by incogitancy affirm to be the same, which is mentioned by Gamaliel before Judas, yet he out of Josephus places him in the time of the prefecture of Fadus, that is, in Claudius's reign. And of this Theudas saith Josephus, that being a sorcerer he persuaded a great multitude to bring all their goods and follow him to the river Jordan, which he promised to divide by his commands and give them an easy passage over it, and saying thus, 〈 in non-Latin alphabet 〉 he deceived many (which is the thing here affirmed of him) and he and his were by Fadus discomfited, and his head cut off, and brought to Jerusalem. Such again was the Egyptian, Act. 21. 31. mentioned also by Eusebius and Josephus. And such was Dosthes or Dositheus which called himself 〈 in non-Latin alphabet 〉 , saith Origen, contr. Cel. l. 2. And indeed the rest of the forenamed and many more, which rose up with this undertaking, that they would redeem the Jews out of their subjection to the Romans, (See Lu. 21. 8.) though they did not distinctly call themselves Christ, yet did so in effect, the definition of a Christ being 〈 in non-Latin alphabet 〉 he that should redeem Israel, Lu. 24. 21. As for the false Prophets mentioned v. 11. they belong to another period of time, immediately before the fatal day, v. 14. and by that which is mentioned together with them (the Christians hating and betraying one another, and many being scandalized, and falling off from Christ by that means, and the multiplying of iniquity, that is, the unnatural dealing of those fellow-Christians, in sharpening the Jews, and bringing that heavy tribulation, and oppression upon them, and the growing cold of love, that is, of constancy in confessing of Christ, all which was eminently fulfilled in the Gnostics, (that filthy sect of Christians) 'tis most proper to interpret those Pseudo-Prophets to be the followers of Simon Magus, to wit, those Gnostics, which first secretly infused their doctrines of compliance with the Jews, on purpose to avoid persecution from them, Gal. 6. 12. and at the time of writing the second Epistle to the Thessalonians, were then a mystery of iniquity, that is, had not then broken out into that height, as soon after they did upon occasion of the Apostles departing from the Jews, and going profess'dly to the Gentiles, a while before the destruction of the Jews, which came and destroyed these also, 2 Thess. 2. 8. And so 'tis here said next after the mention of the false Prophets, and the persecutions wrought by them, that the Gospel shall be preached to all the world for a witness to all nations, that is, that the Apostles shall give over the Jews and go preach to the Gentiles, and then shall the end come, v. 14. and what that is, appears by the next words, v. 15. the abomination of desolation, &c. that is, Jerusalem besieged, in S. Luke. As for the Pseudo-Prophets and Pseudo-Christ's v. 24. they belong to a third time, or period immediately consequent to the great tribulation, v. 21. upon Titus 's building the wall about the city▪ which made the famine rage so horribly, and the soldiers firing of the Temple, which soon followed after. For at this point of time, Josephus tells us of a false prophet, who as from God, promised deliverance no all that should go up into the Temple, and many believing him, six thousand were by that means burnt in that fire. Beside this, saith he, there were many false Prophets, set up by the 〈 in non-Latin alphabet 〉 seditious, promising help from God, and conjuring them neither to fly, nor think of delivering up the city, and though Josephus mention it not, yet it seems by v. 24. that by evil arts they wrought some strange feats, to gain belief from them. Of these some exalted Simon, with his army in the wilderness, as the person by whom the work would be wrought, others directed them to John, and his faction of Zealots, which kept within the city, as it follows there v. 26. If they shall say unto you, Behold he is in the desert, &c. For by these means they were still kept in hope, and restrained both from flight and delivering the city, and so more ascertained to all sad distress and destruction finally.
[ e] V. 7. Nation ] The Greek word 〈 in non-Latin alphabet 〉 here, which we render nation, and the Latin gens, (answerable to the Hebrew 〈 in non-Latin alphabet 〉 are the Originals from whence the words ethnick (or heathen ) and Gentile come, and by the customary acception of the words for the other nations of the world, exclusively, and in opposition to the Jews then, & Christians now, it comes to pass, that the word nations is ordinarily thought to signify all other people of the world, but never the Jews. But this is a mistake, thus casually & causelessly occasioned; For there were several divisions of Palestine (as they were before 〈 in non-Latin alphabet 〉 , Deut. 15. 6. many nations and great, c. 9. 1. which were the Jews now possessed of) Judea, and Galilee, & Iturea, and Abylene; And each of these is properly called 〈 in non-Latin alphabet 〉 natio, and so 〈 in non-Latin alphabet 〉 kingdom too, there being several Tetrarchs over them Lu. 3. 1. So Ecclus. 50. 26. there being mention of 〈 in non-Latin alphabet 〉 two nations, Samaria is presently specified to be one of them. And so here and Lu. 21. 10. the phrase nation against nation (& in like manner kingdom against kingdom ) may well denote civil intestine commotions in Palestine, perhaps one of these Tetrarchies against another, or else one of these against it self (as civil wars are intestine breaches in the same city or nation) and so certainly the very phrase is used 2 Chron. 15. 6. where as an expression of the great vexations of the Jews v. 5. 'tis added, nation was destroyed of nation, city of city, where the Greek reads 〈 in non-Latin alphabet 〉 nation shall fight (as here shall rise ) against nation. In this sense we find not only the word nation in the singular appropriated by some adjunct to Judea, as our nation, Lu. 7. 5. our place, and nation, Joh. 11. 48. the nation of the Jews, Act. 10. 22. this nation, Act. 24. 2, 10. thy nation, Joh. 18. 35. and my nation, Act. 24. 17. 26. 4. 28. 19. but without any such adjunct, 〈 in non-Latin alphabet 〉 the nation, Lu. 23. 14. and Jo. 11. 50, 51, 52. and even in the Plural, the word nations used in the Prophets for Palestine; so Psal. 2. 1. the 〈 in non-Latin alphabet 〉 , or nations, and people, that oppose Christ, are, I conceive, the Jews in their consultation against him, and so 'tis interpreted and applied peculiarly to them, Act. 4. 25, 27. where they are called 〈 in non-Latin alphabet 〉 the nations and people, and more distinctly, v. 28. (divided from Herod and Pontius Pilate ) the nations and people of Israel. And so when of Jeremy 'tis said, that he was ordained a Prophet unto the nations, Jer. 1. 5. the Jews sure are at least one of those nations. So. c. 4. 16. mention to the nations, that is, to the Jews. For by that which follows in the next words, publish against Jerusalem, it appears to be a Prophecy against that people, so c. 25. 11. these nations, that is, the Jews, shall serve the King of Babylon seventy years, the precise time of the Jewish captivity. So when Mat. 12. 15. 'tis said that Christ withdrew from Capernaum (and Mar. 3. 7. 'tis specified, that it was to the sea of Galilee ) upon that is applied to him by S. Matthew that of Is. 42. 1. that he shall declare judgment to the Gentiles, or nations, and in him shall the 〈 in non-Latin alphabet 〉 nations trust, that is, the Jews in Galilee and the adjacent cities of Tyre and Sidon, &c. which came out and were healed of him, Mar. 3. 8. when the Pharisees consulted to destroy him, Mat. 12. 14. So Lam. 1. 1. when of Jerusalem 'tis said, that she was great among the nations, that signifies that city to have been the Metropolis of Judea, as is farther expressed by the next words, and Princesse among the Provinces. And so, I suppose, is to be affirmed of the chief or first fruits of the nations, Am. 6. 1. and some others the like; Thus Lu. 21. 25. 〈 in non-Latin alphabet 〉 , a distress of the nations on, or in, the land of Palestine, see Note on that place. That this is the meaning of nation here, will appear both by the completion of this Prophecy (not by wars in other parts of the world, for that was so ordinary a thing, that 'twas incompetent to be given for a sign or denotation of a particular time, but in the great commotions and slaughters (see Rev. 6. 4. Note a.) that were in Palestine, as also by the addition of famines &c. 〈 in non-Latin alphabet 〉 , from place to place, which belongs to that famine mentioned Act. 11. 28. (and in Eusebius Eccl. Hist. l. 3. c. 5. out of Josephus de Bell. Jud. l. 5. in the days of Claudius Caesar, which (agreeably to this prediction of Christ ) was there also foretold by Agabus, and when 'tis there said that it shall be 〈 in non-Latin alphabet 〉 , on the whole world, that must be understood (as 〈 in non-Latin alphabet 〉 world signifies Lu. 21. 26. and Rom. 10. 18.) the whole land of Judea, according to the manner of the Septuagint, who oft render the land (when it signifies the land of Judea ) by 〈 in non-Latin alphabet 〉 the world. So Is. 10. 23. where for 〈 in non-Latin alphabet 〉 in the world, the Apostle Ro. 9. 28. reads 〈 in non-Latin alphabet 〉 upon the land, so Isai. 13. 5. 〈 in non-Latin alphabet 〉 , to destroy the whole world, where according to the Context we read to destroy the whole land, and so again v. 9. 〈 in non-Latin alphabet 〉 , to lay (not the world, but) the land desolate: so c. 24. 1. See Note on Lu. 2. a. And in this sense of 〈 in non-Latin alphabet 〉 world, the prediction here exactly agrees with Josephus's relation of the times, who saith, 〈 in non-Latin alphabet 〉 , that there was a great famine through Judea. And accordingly 'tis said in the Act. c. 11. 29. that they of Antioch sent relief into Judea, which argues the famine to have been confined to Judea, and not extended to Antioch, see 1 Cor. 16. 1. and 2 Cor. 9. 1. And thus most probably must 〈 in non-Latin alphabet 〉 be interpreted in this chapter, v. 9. all the nations, that is, of Paelestine, all the Jews in all parts, for the Jews were they which so hated and persecuted them (and the Gentiles comparatively did not but as they were stirred up by them) and the Apostles are not yet supposed to go out of Palestine, but to be on their task of preaching through the cities of Israel, till the time of Christ's coming to destroy that people, Mat. 10. 23. see note on that chap. h. And accordingly 'tis possible that the 14. verse of this chapter of the preaching of the Gospel 〈 in non-Latin alphabet 〉 , in the whole world, and 〈 in non-Latin alphabet 〉 for a testimony 〈 in non-Latin alphabet 〉 (which is there the immediate forerunner of this end, or coming of Christ to destroy the Jews) may be so understood, as will be most agreeable to c. 10. 23. of the Apostles preaching through all the parts of that region, that is, so as 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 shall not signify the world, or nations in the greatest latitude, but all Palestine, and the several nations and cities in it, as we know, Gens signifies among the Latins in a very limited sense, no more then a family or kindred, and so here it may signify all the tribes of the Jews. But in that 14. v. it may be otherwise interpreted very fitly, that just before the coming of that vengeance on the Jews, the Gospel shall be preached through all the world, which indeed was the natural consequent of their having preached over all the regions of the Jews successively. See more of this word 〈 in non-Latin alphabet 〉 in Note on c. 28. b. and on Rev. 11. g.
[ f] V. 15. Abomination ] That the 〈 in non-Latin alphabet 〉 abomination of desolation standing in the holy place, is the Roman army besieging Jerusalem, may appear 1 by the parallel place Lu. 21. 20. where before that admonition of, then let those that are in Judea fly to the mountains, &c. (which here follows immediately, and so demonstrates it to be this very matter) these words are set, when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. 2 dly , by the agreeableness of the words to this sense, and consonance of them to that other expression in S. Luke. For the 〈 in non-Latin alphabet 〉 doth (by an Hebraism, imitated by the Writers of the New Testament) signify an abominable, heathen, profane, wasting company of soldiers, or the like: so in the place of Daniel (here referred to) 'tis clear c. 9. 27. with the abominable armies he shall make it desolate, the word abominable being ordinarily applied to the then polluted and idolatrous heathen world, of which the Romans were a principal part, whose armies were to work this desolation on Jerusalem; Agreeable to which it is what Artemidorus hath said in his Oneirocritickes l. 2. c. 20. that 〈 in non-Latin alphabet 〉 vultures or Eagles (the very creatures to which in this place the Roman armies are compared v. 28.) signify in his art 〈 in non-Latin alphabet 〉 , wicked abominable enemies, the very paraphrase of 〈 in non-Latin alphabet 〉 here, This army, by which the desolation is wrought, is therefore expressed by this. And the standing of it in the holy place, is the situation of it about Jerusalem, for so 〈 in non-Latin alphabet 〉 signifies on or among, or close to that place, to wit, the bounds of that City, which is so oft called the holy city, or place. And so these words, though at first sight somewhat distant from it, signify no more then that heathen army about Jerusalem. And when in S. Mark 'tis said to stand 〈 in non-Latin alphabet 〉 where it ought not, that refers to the separation made by God of the Jews from all other the heathen people, which were not to come to that place, which is therefore called holy, in respect of that separation from all others. That by this Prophecy in Daniel is meant the 〈 in non-Latin alphabet 〉 , the total destruction and final ruin of the Temple, see Euseb. Eccl. Hist. l. 3. c. 5.
[ g] V. 16. Fly to, &c.] How exactly the several passages of story in Josephus agree with these predictions, will easily be discerned by comparing them, particularly that which belongs to this place of their flying to the mountains, &c. For when Gallus besieged Jerusalem, and without any visible cause, on a sudden raised the siege, what an act of God's special providence was this, thus to order it, that the believers or Christian Jews being warned by this siege, and let loose (set at liberty again) might fly to the mountains, that is, get out of Judea to some other place? Which that they did accordingly appears by this, that when Titus came some months after and besieged the city, there was not one Chistian remaining in it. This same thing is observed by Eusebius Eccl. Hist. l. 3. c. 5. and that the people of the Church in Jerusalem (that is, the Christians there) 〈 in non-Latin alphabet 〉 , &c. according to an oracle delivered by revelation to some honest men among them, commanding them to go over Jordan to a city called Pella, did all remove thither, and left Jerusalem without any Christians in it at their destruction; And this he refers to read at large in Josephus, where the story is set down. The same is again related by Epiphanius, de Pond. & Men's. ch. 15. (see 1 Pet. 1. 5.)
[ h] V. 17. House top] The buildings of Judea had generally 〈 in non-Latin alphabet 〉 plain roofs fit to walk upon, and converse in, as cloisters paved with stones to that purpose. See Gerson tract. in Magnif. p. 975. whence, saith he, is that of the Psalmist, I am become as a sparrow on the house top, walking solitary there. Of this whole passage, that it belongs to the Jews in Jerusalem, see Caesarius, Dial. 4. 〈 in non-Latin alphabet 〉 . 194. 〈 in non-Latin alphabet 〉 , &c. Christ foretelling the future flight of the Jews, commands them to fly to the mountains, for after Vespasian. Titus arising, utterly demolished and depopulated Jerusalem, destroyed the Jews, the men with the sword, the children by dashing them against the ground, cutting up them that were with child, with all kind of death and destruction blotting out those fighters against God. And it happened that the city was taken on the Sabbath day, all the people staying at home to observe the sabbatick rest, and this in the winter also, and so none could avoid or escape the destruction. He that was on the house top endeavored to hide himself, and so preferring life before possessions, would not take any thing out of his house. He that was in the field, or country about, did not only not return to his house, but fled as far as he could, seeing the burning and taking of the city.
[ i] V. 22. No flesh ] By no flesh here is meant none of all the Jews, so saith S. Chrysostom, 〈 in non-Latin alphabet 〉 , that is, 〈 in non-Latin alphabet 〉 , all flesh, that is, all the Jews, That is, that the sharpness of this war from the Romans without, and of the Zealots within, that killed all that were averse from war, was such, that if it had continued, 〈 in non-Latin alphabet 〉 , if it had gone on farther against the city, all the Jews everywhere 〈 in non-Latin alphabet 〉 , had been destroyed utterly.
[ k] Ib. Elects ] The 〈 in non-Latin alphabet 〉 here are those few, whom God had determined to preserve out of that common destruction, the believers among the Jews. These are the remnant, so oft mentioned by the Prophets, that they should escape, 〈 in non-Latin alphabet 〉 the remnant according to the election of grace, Rom. 11. 5. So v. 7. 〈 in non-Latin alphabet 〉 . this remnant of the Jews have obtained that, which the rest, being obdurate, and senseless, obtained not. Of this word see Note on 1 Pet. 2. c.
[ l] V. 26. Secret chambers ] 〈 in non-Latin alphabet 〉 saith Hesychius, signify 〈 in non-Latin alphabet 〉 , secret dwellings, possibly such where men could gather company together undiscernibly, and so raise armies secretly, as others (which designed it openly) in the wilderness, v. 5. But 'tis more likely that 〈 in non-Latin alphabet 〉 being taken ordinarily for a magazine or storehouse, the word may so signify here, places for ammunition, and arms, some frontier towns in the borders of that kingdom, where men and arms lay in store for defense. Agreeable to this is that of Hesychius in the word 〈 in non-Latin alphabet 〉 , that they are 〈 in non-Latin alphabet 〉 , the Keepers, and Governors, and Storers of the public moneys, and all else that was common. And accordingly the 〈 in non-Latin alphabet 〉 before, may most probably denote such houses of store, under ground cellars, &c.
[ m] V. 28. Eagles ] The explication of this verse will depend upon two things, 1. that the Eagle was the ensign of the Roman Militia, So saith Dion, 'twas 〈 in non-Latin alphabet 〉 , a little shrine with a golden eagle in it. And though the Persians also had the Eagle in their army, yet that was but one in the whole army, as the 〈 in non-Latin alphabet 〉 or Kings-colors, whereas the Romans had two in every legion. So in the ancient Writer of the Sibylline Oracles, prophesying of the destruction of the Roman powers, 〈 in non-Latin alphabet 〉 , the glory of the Eagle-bearing legions shall fall. To this I shall only add that of Pliny, Nat. Hist. l. 10. Aquilam Romanis legionibus Gaius Marius in secundo consulatu suo proprie dicavit; Erat & antea prima cum quatuor aliis, Lupi, Minota • ri, Equi, Apríque singulos ordines anteibant; Paucis ante annis sola Aquila portari coepta est, reliqua in castris relinquebantur, Marius in totum ea abdicavit, C. Marius in his second Consulship appointed the Eagle for the Roman Legions: Before that, it had been the first, but had four more to bear it company, the Wolf, the Minotaur, the Horse, and the Boar. Then these four grew out of use, and only the Eagle was brought out. But Marius wholly abdicated the rest. From whence 'tis clear, 1. that all the five Ensigns in use among them, were by Marius reduced to that one of the Eagle, and so remained at the time wherein Christ spake, and indeed was not changed till Constantine brought the Cross into their armies. 2. That that, as all the other four, was an Emblem of rapacity or devouring, which (together with their sagacity to find out, and skill to presage slaughters) was the other thing, on which I purposed to ground the explication of this verse. To which purpose (besides that observation of Jobs concerning the Eagle, she seeketh the prey ( 〈 in non-Latin alphabet 〉 .) and her eyes behold afar off, her young ones also suck up blood, and where the slain are, there is she, chap. 39. 29, 30. setting down the whole matter very exactly and punctually) I shall add some few others out of Authors. The Eagle that is there spoken of in Job, is by the Translatours rendered 〈 in non-Latin alphabet 〉 , of which kind of Vultures 'tis Lucians expression, and that proverbial, speaking of one that had a great sagacity, 〈 in non-Latin alphabet 〉 , a carcass will sooner be concealed from those Vultures. So saith Phornutus, This vulture is a kind of bird consecrated to Mars, 〈 in non-Latin alphabet 〉 , because such birds abound, where there are many carcasses, and they are, saith he, 〈 in non-Latin alphabet 〉 , proclaimers of fights, and do tell their companions of them by a kind of cry of theirs. So Philes in his Iambicks 〈 in non-Latin alphabet 〉 .
[ n] V. 29. Powers of heaven ] 〈 in non-Latin alphabet 〉 ordinarily signifieth an host or, army, and 〈 in non-Latin alphabet 〉 , answerable to 〈 in non-Latin alphabet 〉 the powers or the hosts, of heaven, are the Sun, Moon, and Stars, that move and shine there. These are used in Prophetical, that is, figurative writings, to denote the then Church of God, the people of the Jews, (according as the Temple is called the Campe, and all things in it are expressed by that Metaphor of a militia ) so when Dan. 8. 10. it is said of the little horn, It waxed great even against the host of heaven, and it cast down some of the host, and of the stars to the ground, and stamped upon them. There is little doubt but the Jews are meant thereby the host of heaven, for otherwise it would not be very intelligible of the stars of heaven, how they should be cast down to the ground, and stamped on, save only in this sense, as Jerusalem is said elsewhere, Lu. 21. 24. to be trodden underfoot by the Gentiles. According to this notion of this phrase, all the rest of this verse will be interpretable, that the Sun, that is, the Temple, the Moon, that is, Jerusalem the chief city, and the Stars, that is, the rest of the lesser Cities, and so altogether making up the host of heaven, that is, the whole nation and Church of the Jews, shall be brought down from the flourishing condition, which they had formerly enjoyed, many cities, Jerusalem particularly, utterly destroyed, and the whole people shaken, endangered shrewdly, brought near (only a remnant escaping according to the prophecies) to utter desolation (see Isa. 13. 10. and 34 4. Ezek. 32. 7. Joel 2. 31. and Rev. 6. 13, 14. note g. and Rev. 8. note g.) And so agreeable to this exactly will that voice of Jesus the son of Ananias be, Euseb. l. 3. c. 〈 in non-Latin alphabet 〉 . 〈 in non-Latin alphabet 〉 , Woe woe to the city, and to the people, and to the Temple.
[ o] V. 30. Sign ] This 〈 in non-Latin alphabet 〉 may possibly signify some special prodigy, that should fall about that time attending on that destruction. Josephus mentions many, de Bell. Jud. l. 7. c. 12. especially that of a Comet in form of a fiery sword, which for a year together hung over the City. But this was but a presage of the fatal destruct • on of that city, and so, though it were a visible sign of the son of man's coming, that is, of the vengeance which he meant to work upon this people, and that 〈 in non-Latin alphabet 〉 , being literally in heaven, yet it cannot belong to this place, which sets down the consequents, which ensued 〈 in non-Latin alphabet 〉 , after the distress, and straights, of those days, that is, after the siege of Jerusalem v. 29. And therefore this sign of the son of man may rather signify here such a manifestation of Christ's presence in this punishment of the Jews, as should convince them, that it was for their crucifying of him, that it was come upon them, and accordingly mourn (all the tribes of Israel, as it follows) &c.
[ p] V. 51. Cut him asunder ] Twas the law for Debtors that were accused and cast in Judgment for falseness, or not performance of promise, and obligation to Creditours, 〈 in non-Latin alphabet 〉 to be cut asunder, saith Tertull. Apol. p. 22. and so proportionably Stewards, that have not performed their Masters trusts: And these are ranked with hypocrites, that is, knaves, false, deceitful persons, expressed by S. Luke (in setting this down) c. 12. 46. by 〈 in non-Latin alphabet 〉 unbelievers or unfaithful. And the meaning of the verse seems to be this, that they which instead of serving Christ in his Church, in bringing in believers to him, shall (upon the persecuting of Christians by the Jews, and the deferring this vengeance of Christ upon that people) begin to join with the Gnostics, 1. in their complying with the Jews, and persecuting the Orthodox Christians, 2 dly in indulging to the licentious practices observable among them, these Apostate false servants of Christ shall pay dearly for it shall be destroyed by Christ, like false stewards, be join'd with the Gnostics (those hypocrites or unbelievers, abominable reproaches, and stains of the Christian profession) as in their practices, so in their destruction.
CHAP. XXV.
1. THEN shall the kingdom of heaven be likened unto ten virgins, which took their lamps and went forth to meet the bridegroom.]
[Paraphrase] 1. At that point of time last spoken of, the heavy visitation on this people, The condition of Christians will be fitly resembled by this parable of ten virgins, which took hand-lamps, (then in use, and fit to carry abroad for night-lights) and went out to fetch a bridegroom, and the bride, and wait on them to the feast. See Note on c. 9. c. and Rev. 18. 23.
2. And five of them were [wise, and five were foolish.]
[Paraphrase] 2. prudent, provident, and the other five improvident.
3. They that were foolish [took their lamps, and took no oil with them.]
[Paraphrase] 3. took with them their lamps, and oil in them, sufficient to maintain them at present, but had no provision, or store for the future.
4. But the wise took [oil in their vessels, with their lamps.]
[Paraphrase] 4. a provision of oil in vessels which they had for that purpose, to replenish their lamps, when the oil which was in, was spent.
5. While the bridegroom tarried, they all slumbered and slept.
6. And at midnight there was [a cry] made, Behold, the bridegroom cometh, go ye out to meet him.
[Paraphrase] 6. a great noise, hurry, and proclamation,
7. Thed all those virgins [arose, and trimmed their lamps.]
[Paraphrase] 7. went to trim their lamps, and fit them for their march, but when they went to do so, some of them had oil, and others had spent it all.
8. And the foolish said unto the wise, Give us of your oil, [for our lamps are gone out.]
[Paraphrase] 8. for ours is all spent, and so our lamps are gone out.
9. But the wise answered, saying, Not so, lest there be not enough for us and you,] but go ye rather to them that sell, and buy for yourselves.
[Paraphrase] 9. And the wise answered them, that they had reason to fear, that if they should be so kind, they should deprive themselves, and not have sufficient for both.
10. And while they went to buy, the bridegroom came, and they that were ready went in with him to the [marriage,] and the door was shut.
[Paraphrase] 10. place of nuptial entertainment,
11. Afterwards came also the other virgins, saying, Lord, Lord, open to us.
12. But he answered and said, Verily I say unto you [I know you not.]
[Paraphrase] 12. here is now no entertertainment for such as you, who have by your sloth and improvidence betrayed yourselves.
13. Watch therefore, for ye know not neither the day nor the hour, wherein the son of man cometh.
14. For the kingdom of heaven is as a man travelling into a far country, who called [his own servants] and delivered unto them his goods.
[Paraphrase] 14. his domestic officers in their several places, stewards, husbandmen, &c.
15. And unto one he gave five talents, to another two, and to another one, to every man [according to his several ability,] and straightway took his journey.
[Paraphrase] 15. what was competent for that employment, place, office, exigence of business entrusted to him under his Lord, and agreeable to his capacity.
16. Then he that had received the five talents, went and traded with the same, made them other five talents.
17. And likewise he that had received two, he also gained other two.
18. But he that had received one, went and digged in the earth, and hid his Lord's money.
19. After a long time the Lord of those servants cometh, and reckoneth with them.
20. And so he, that had received five talents, came and brought other five talents, saying, Lord, thou deliveredst unto me five talents, behold I have gained besides them five talents more.
21. His Lord said unto him, Well done, thou good and faithful servant, thou hast been faithful [over a few things, I will make thee ruler over many things, enter thou into the joy of thy Lord.]
[Paraphrase] 21. in trafficking with these lower meaner things, see Luke 19. 17. and 16, 10.) thou shalt be highly dignified, Luke 19. 17. as one of them that thy Lord hath joy of, or that he delighteth to honor, Hest. 6. 6.
22. He also that had received two talents, came, and said, Lord, thou deliveredst unto me two talents: behold, I have gained two other talents besides them.
23. His Lord said unto him, Well done, good and faithful servant, thou hast been faithful over a few things, I will make thee ruler over many things, enter thou into the joy of thy Lord.
24. Then he which had received the one talent, came and said, Lord, [I knew thee that thou art an austere man, reaping where thou hast not sown, and gathering where thou hast not strewed:
25. And I was afraid, and went, and hid thy talent in the ground, Lo, there thou hast that is thine.]
[Paraphrase] 24, 25. I had had experirience of thy severity in requiring increase from thy servants far above that which thou intrustest to them, and I for fear of losing my talent, and provoking thy displeasure thereby, thought it best to dig a hole in the earth, and there lay it up safe, and accordingly there is thy talent safe again, though without any increase of it.
26. His Lord answered and said unto him, Thou wicked and slothful servant, [thou knewest that I reap where I sowed not, and gather where I have not strewed.]
[Paraphrase] 26. Thy words acknowledge thee to have had actually in thy thoughts, that I that was one that dealt in merchandise, and making of gain, would expect profit of that which I committed to thee.
27. Thou oughtest therefore to have put my money to the [exchangers, and then at my coming I should have received mine own with usury.]
[Paraphrase] 27. money-merchants (see Note on c. 21. b.) and then at my coming home I should have had mine own again, and some increase with it.
28. Take therefore the talent from him, and give it unto him which hath ten talents.
29. For unto everyone that hath shall be given, and he shall have abundance, but from him that hath not shall be taken away even that which he hath.]
[Paraphrase] 29. For to him that useth and improveth God's grace, shall by degrees be given so much, that at the last he shall have all abundance, but from him that doth not so, that which had formerly been given him, shall be withdrawn.
30. And cast ye the unprofitable servant into outer darkness, there shall be weeping and gnashing of teeth.]
[Paraphrase] 30. As for him that made no use of (nor brought in any increase to his Master from) the talents entrusted to him, the idle disobedient servant, (see Note on Luke 17▪ a.) let him be cast out into the dungeon, never to come out again, that emblem of eternal hell, the place of all pains, and horror.
31. When the son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory.]
[Paraphrase] 31. All this parable from ver. 13. to this place being put as in a parenthesis, Christ here proceeds. But when Christ comes to judgment, whether to execute vengeance on this people, or (of which that is an emblem) to doom every man for his future eternal being, then shall his appearance be glorious and full of majesty.
32. And before him shall be gathered all nations.] and he shall separate them one from another, as a shepherd divideth his sheep from the goats.
[Paraphrase] 32. And all the people of the Jews, believers and unbelievers, and all other men that have ever lived in this world, everyone having had some talent to trade with, entrusted to him by God, shall by the Angels sent out to that purpose (ch. 13. 41.) be gathered before him.
33. And he shall set the sheep on his right hand, but the goats on the left.]
[Paraphrase] 33. And all the meek obedient followers, and disciples of his he shall place in a state of greatest dignity and preferment, but all the unfaithful disobedient shall be cast into judgment.
34. Then shall the king say unto them on his right hand, Come ye blessed of my father, inherit the kingdom prepared for you from the foundation of the world.]
[Paraphrase] 34. And then as a King, or Judge shall he distribute the joys and dignities of the kingdom of heaven, which before all eternity were designed to be the reward of all faithful servants of God.
35. For I was an hungered, and ye gave me meat, I was thirsty, and ye gave me drink, I was a stranger, and ye took me in.]
[Paraphrase] 35. According to every man's works of piety or charity performed in this life, expressed here by feeding and entertaining of Christ.
36. Naked, and ye clothed me, I was sick, and ye visited me, I was in prison, and ye came unto me.]
[Paraphrase] 36. and again of clothing his naked body, tending him when he was sick, relieving, assisting, providing for him, and visiting him in restraint.
37. Then shall the righteous] answer him, saying, Lord, when saw we thee an hungered, and fed thee? when saw we thee thirsty, and gave thee drink?
[Paraphrase] 37. Then shall those humble faithful disciples of his, as not being conscious of any such acts of service or charity shown to Christ,
38. When saw we thee a stranger, and took thee in? or naked, and clothed thee?
39. Or when saw we thee sick, or in prison, and came unto thee?
40. And the king shall answer and say unto them, Verily I say unto you, In as much as ye have done it [to one of the least of these my brethren,] ye have done it unto me.
[Paraphrase] 40. to the meanest man alive, partaker of that human nature, which I have honored by my assuming it,
41. Then shall he say also unto them on the left hand, [Depart from me ye cursed into everlasting fire, prepared for the devil and his angels.]
[Paraphrase] 41. You are an accursed number of men, adjudged to eternal hell, which was not originally created, or designed for you, or any of mankind, but for the Prince of Devils, and those Angels that sin'd and fell with him, but now by your willful defaults is become your portion also.
42. For I was an hungered, and ye gave me no meat,] I was thirsty, and ye gave me no drink,
[Paraphrase] 42. And this is a most just reward for your doings, your impiety and uncharitableness of all sorts. For when I was ready to famish for hunger, you would spare nothing out of your plenty to relieve me.
43. I was a stranger, and ye took me not in, naked, and ye clothed me not, sick and in prison, and ye visited me not.
44. Then shall they also answer him, saying, Lord, when saw we thee an hungered or thirsty, or a stranger, or naked, or sick, or in prison, and did not minister unto thee?]
[Paraphrase] 44. And then they as if not conscious of this impiety, shall begin to expostulate that they never dealt thus unkindly with Christ, never saw him in any distress without relieving him.
45. Then shall he answer them, saying, Verily I say unto you, in as much as ye did it not to one of the least of these, ye did it not to me.
46. And these shall go away into everlasting punishment; but the righteous into life eternal.
CHAP. XXVI.
1. AND it came to pass when Jesus had finished all these sayings, he said unto his disciples,
2. Ye know that after two days is the [note a] Passover, [and the son of man is betrayed to be crucified.]
[Paraphrase] 2. Which being a time of executions among the Jews, Christ shall at that time certainly be delivered up by the Jews to the Romans, to die after their manner, that is, to be fastened on a cross, &c.
3. Then assembled together [the chief Priests, and the Scribes, and the Elders of the people] unto the palace of the high priest, who was called Caiaphas,
[Paraphrase] 3. the whole Sanhedrim.
4. And consulted that they might [take Jesus by subtlety, and kill him. ]
[Paraphrase] 4. apprehend Jesus secretly, without any great noise, Lu. 22. 6. and cause him to be sentenced and put to death by the Romans.
5. But they said, Not on the feast day, lest there be an uproar among the people.]
[Paraphrase] 5. And although it were customary to put malefactors to death at solemn times, Acts 12. 4. that their punishment might be more exemplary, yet they had an exception to that, because of the great opinion the people had of him, which might cause a sedition among them, if 'twere done at any such time of resort, and therefore they deliberated, and had some thoughts of putting it off, till after the feast. (But it seems this counsel was laid aside upon Judas's proffer, v. 15. only a fit season was sought by Judas, v. 16. perhaps only that of apprehending him in the night.
6. Now when Jesus was in Bethany, in the house of [Simon the leper,]
[Paraphrase] 6. One Simon known, and distinguished from others by this, that he had once had a leprosy, and 'tis probable, had been cured of it by Christ, and so was a disciple of his, a Christian.
7. There came unto him [a woman] having an [note b] alabaster box of very precious ointment, and poured it on his head, as he sat [note c] at meat.
8. But when his disciples saw it, [they had indignation, saying, To what purpose is this wast?]
[Paraphrase] 8. one of them, by name Judas Iscariot, (see c. 27. Note h. and c. 21. 2.) murmured that so much ointment should be cast away upon Christ.
9. For this ointment might have been sold for much, and given to the poor.]
[Paraphrase] 9. when it might have been sold at a good rate, and that have relieved many poor people,
10. When Jesus understood it, he said unto them, [Why trouble ye the woman? for she hath wrought a good work upon me.]
[Paraphrase] 10. Why do you murmur or complain of this woman's action, seeing that which she hath now done is an act of charity, or piety very seasonable at this time?
11. For ye have the poor always with you, but me ye have not always.]
[Paraphrase] 11. For you are sure to have continual opportunities of giving alms to the poor, but ye are not likely to have so towards me.
12. For in that she hath poured this ointment on my body, she did it for my burial.]
[Paraphrase] 12. And indeed this very act, which she now hath done, is more then an act of charity, 'tis a presage very significant, that I shall die, and be buried very shortly, for which this ointment is proper, by way of embalming.
13. Verily I say unto you, wheresoever [this Gospel] shall be preached in the whole world, there shall also this that this woman hath done be told for a memorial of her.
[Paraphrase] 13. the story of Christ's death and burial.
14. Then one of the twelve called Judas Iscariot,] went unto the chief priests,
[Paraphrase] 14. Then Judas he that had made that mutiny, and consequently that had had this answer given him, in foul displeasure upon this occasion, (and knowing that they of the Sanhedrin were desirous to apprehend him privately)
15. And said unto them, What will ye give me, and I will deliver him unto you? and they covenanted with him for thirty [ [note d] pieces] of silver.
[Paraphrase] 15. Shekels
16. And from that time he sought [opportunity to betray him.]
[Paraphrase] 16. such an opportunity as they meant, v. 4. that is, an opportunity of taking him, when the people should not be aware, to deliver him up unto them.
17. Now the first day of the feast of unleavened bread the disciples came to Jesus saying, where wilt thou that we prepare for thee to eat the passover?]
[Paraphrase] 17. Now on the thursday evening, wherein the thirteenth day of the month Nisan was concluded, (see Note on Mar. 14. c.) and the fourteenth day began, the day of preparation to the feast of unleavened bread, whereon they put all leaven out of their houses, that is, on the evening which began the Paschal day.
18. And he said, Go into the city to such a man, and say unto him, The master saith, [My time is at hand, I will keep the passover at thy house] with my disciples.
[Paraphrase] 18. The season of my death is so near at hand being likely to befall me before this Paschal day at even, (werein they were wont to eat the lamb) that I cannot solemnly observe the paschal sacrifice, I will therefore eat the unleavened bread and bitter herbs, the memorial of the afflictions and deliverance in Egypt, at thy house this night, See Note on Mar. 14. c.
19. And the disciples did as Jesus had appointed them, and made ready the Passover.
20. Now [when the even was come] he sat down with the twelve.
[Paraphrase] 20. after sun-set some time, see Mar. 14. c.
21. And as they did eat, he said, Verily I say unto you, that one of you shall betray me.
22. And they were exceeding sorrowful, and began everyone of them to say unto him, Lord, is it I?
23. And he answered and said, [He that dippeth his hand with me in the dish the same shall betray me.]
[Paraphrase] 23. It is one of the twelve (see Mar. 14. 18, 20.) one of those very persons, that lie at meat, and eat in the same mess with me, Lu. 22. 21. according to that prophecy Psal. 41. 9. nay he gave John a particular token, Joh. 13. 26. to signify that 'twas Judas.
24. The son of man goeth, as it is written of him; but woe unto that man by whom the son of man is betrayed; It had been good for that man, if he had not been born.]
[Paraphrase] 24. It is prophesied of the Messias, that he shall be put to death, and accordingly it shall be, but woe be unto that man that shall be the instrument of it, It were more for the advantage of that man, never to have been, then by this sin to incur that woe.
25. Then Judas answered and said, Master, Is it I? He said unto him, [Thou hast said.]
[Paraphrase] 25. It is as thou hast said.
26. And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples▪ and said, Take, eat, [note e] this is my body.]
[Paraphrase] 26. And whilst Judas was there, before any of them were risen from the table, Jesus in imitation of the Jews custom after supper (of distributing bread and wine about the table as an argument of charity, and a means of preserving brotherly love among them) instituted the Sacrament of the Eucharist, as a contesseration of charity among all Christians, and to that end taking bread, and giving thanks, he brake, and gave it to the disciples to take and eat, telling them that this taking and eating was now instituted by him as an holy rite, and ceremony of annuntiating and commemorating his death, and a means of making all worthy receivers partakers of the benefits of his death.
27. And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of this.
28. For this is my blood of the New Testament, which is shed for many, for the remission of sins.
[Paraphrase] 28. For this is a federal rite between me and you, a Sacrament of that blood of mine, which I shall shortly pour out upon the cross; and by which I will seal to you a new covenant, a promise of pardoning the sins of all that shall return from their sins, and obey me. (See Note on the Title of these books.)
29. But I say unto you [I will [note f] not drink henceforth of this fruit of the vine, until that day, when I drink it new with you in my fathers kingdom.]
[Paraphrase] 29. It is not long, that I shall abide with you, nor shall I again thus celebrate this, or any the like feast among you, till we meet in heaven, and partake together of those joys, which are wont to be expressed by new wine figuratively.
30. And when they had [note g] sung an hymn, they went out into the mount of Olives.
31. Then saith Jesus unto them, All ye shall be offended because of me this night, For it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad.]
[Paraphrase] 31. Between supper and going abroad, Jesus spake these words to his disciples, Ye shall all fall off from me before morning, and fulfill the prediction Zac. 13. 7. which foretold that Christ should be apprehended, and thereupon the Apostles, the chief of his little flock of believers (for sheep he had others which were not of this flock) see Mar 14. 27, 28. should fly away and forsake him.
32. But after I am risen, I will go before you into Galilee.]
[Paraphrase] 32. But though I am taken from you, and ye fly from and forsake me, yet I will not leave you so, I shall rise from the dead, and when I am risen, I will go into Galilee, where you may meet me.
33. Peter answered and said unto him, [Though all men shall be offended because of thee, yet I will never be offended.]
[Paraphrase] 33. Though all men fall off, and forsake thee, yet, whatsoever befalls me, I will not.
34. Jesus said unto him, Verily I say unto thee, that this night [before the cock crow, thou shalt deny me thrice.]
[Paraphrase] 34. before the space of time be 〈◊〉 which men especially call the cock-crowing, that is, before the morning watch come, thou shalt three times renounce being my disciple.
35. Peter said unto him, Though I should die with thee, yet will • not deny thee. Likewise also said all the disciples.
36. Then cometh Jesus with them unto a place called Gethsemane, and saith unto the disciples, Sit ye here, while I go, and pray yonder.
37. And he took with him [Peter and the two sons of Zebedee, and began to be sorrowful and very heavy.]
[Paraphrase] 37. Peter and James and John, whom he most admitted to his secrets (see c. 17. 1.) and was in a very great agony of sorrow.
38. Then saith he unto them, My soul is exceeding sorrowful, even unto death; tarry ye here, and watch with me.
39. And he went a little farther [and fell on his face and prayed, saying. O my Father, if it be possible, let this cup pass from me, nevertheless not as I will, but as thou wilt. ]
[Paraphrase] 39. And he lay prostrate (which in time of great anxiety is the usual posture, and a token of the greatest humiliation, and renouncing of himself) and said, My father, If all that I came about, may be atcheived without it, let this bitter potion, that is now approaching, this contumelious, and bloody death be removed from me. But if not, I more desire the doing what thou hast designed for me, then the escaping any kind of suffering.
40. And he cometh unto the disciples, and findeth them asleep, and saith unto Peter, What could ye not watch with me one hour?
41. Watch and pray [that ye enter not into temptation; the spirit indeed is willing, but the flesh is weak.]
[Paraphrase] 41. that ye be not encompassed & overcome with temptations, For however your mind and resolution be good, and at the time your professions zealous (see Mar. 14. 38.) yet it appears by this present sleeping of yours, that the flesh is weak, and if ye be not careful, ye may fall from your stoutest resolutions.
42. He went away again the second time, and prayed, saying, O my father, [if this cup may not pass away from me, except I drink it, thy will be done.]
[Paraphrase] 42. Seeing I discern this to be thy purpose, and wise disposal, that I should suffer this bloody death, and that the effects thereof are so advantageous to the good of the world, I am perfectly content and willing to endure it.
43. And he came and found them asleep again, for their eyes were [heavy.]
[Paraphrase] 43. overcome with heaviness of sleep.
44. And he left them,] and went away again, and prayed the third time, saying the same words.
[Paraphrase] 44. So he left them without saying much to them, as before, their eyes being so oppressed with sleep, that they were not in fit case to consider, or answer what was said to them.
45. Then cometh he to his disciples, and saith unto them, [Sleep on now and take your rest, behold the hour is at hand, and the son of man is betrayed into the hands of sinners.]
[Paraphrase] 45. You may now enjoy your drowsy humor, I shall make no farther use of your vigilance, the minute is now come upon you, that your Master shall be apprehended, and taken from you, and carried before the tribunal of the Gentiles, the Romans, (by whose judicature he shall be put to death, see Lu. 22. note f.)
46. Rise, let us be going, behold he is at hand that [doth betray me.]
[Paraphrase] 46. delivers me up into their hands.
47. And while he yet spake, Lo, Judas one of the twelve came, and with him [a great multitude with swords and staves from the chief priests and elders of the people.]
[Paraphrase] 47. a commander, and band of soldiers (See Lu. 22. f.) provided with arms for the apprehending him, sent upon this service by the Sanhedrim of the Jews.
48. Now he that betrayed him gave them a sign, saying, Whomsoever I shall kiss, that same is he, hold him fast.]
[Paraphrase] 48. Apprehend him.
49. And forthwith he came to Jesus, and said, Hail Master, and kissed him.
50. And Jesus said unto him, Friend, wherefore art thou come? Then came they and laid hands on Jesus, and took him.
51. And behold, one of them which were with Jesus, stretched out his hand, and drew his sword, and stroke [a servant of the high priests] and smote off his ear.
[Paraphrase] 51. the chief Officer, the fore-man of them that had the warrant to apprehend him.
52. Then said Jesus unto him, [Put up again thy sword into his place; for all they that take the sword, shall perish with the sword.]
[Paraphrase] 52. Do nothing contrary to law, for all that draw and use the sword without authority from those which bear the sword, shall fall themselves by it, incur the punishment of death.
53. Thinkest thou, that I cannot now pray to my father, and he shall presently give me more then twelve legions of Angels?]
[Paraphrase] 53. If I would forcibly be re • eived, I could have a full army, or host of Angels, consisting, as among the Romans, of twelve legions.
54. But how then shall the scriptures be fulfilled, that thus it must be?]
[Paraphrase] 54. But the Prophets have foretold I must suffer, and their predictions must be accomplished.
55. In that same hour Jesus said to the multitudes, Are ye come out [as against a thief with swords and staves for to take me?] I sat daily with you teaching in the temple, and ye laid no hold on me.
[Paraphrase] 55. as against a malefactor • with a band of Soldiers to apprehend me? see 47.
56. But all this was done that the scriptures of the prophets might be fulfilled. [Then all the disciples forsook him and fled.]
[Paraphrase] 56. The next thing done was, that upon Christ's speaking to have the disciples let go, they were permitted, Joh. 18. 8. and all of them having that liberty, departed from him, and that with so much terror, that one in the company, being a young person, ran away perfectly naked, Mar. 14. 5.
57. And they that had laid hold on Jesus, led him away to Caiaphas the high priest, where [the scribes and the elders were] assembled.
[Paraphrase] 57. the Sanhedrim was.
58. But Peter followed him afarreoff unto the high priests palace, and went in, [and sat with the servants to see the end.]
[Paraphrase] 58. into the outer room, where the servants used to remain, to see what the issue of the matter would be.
59. Now the chief priests and elders and all the council sought [note h] false witness against Jesus to put him to death,]
[Paraphrase] 59. Now the Sanhedrin used all diligence to get any false testimony against him, that were capital.
60. But found none; yea though many false witnesses came, yet found they none.] At the last came two false witnesses,
[Paraphrase] 60. But none that came, was of any force, because they were all but indeed single witnesses.
61. And said,] This fellow said, I am able to destroy the temple of God, and to build it in three days.
[Paraphrase] 61. And misreported a speech of his related truly, Joh. 2. 19. saying,
62. And the high priest arose, and said unto him, [Answerest thou nothing? What is it, that these witness against thee?]
[Paraphrase] 62. Hast thou no answer to make to these accusations thus testified by two witnesses?
63. But Jesus held his peace. And the high priest [answered and said unto him, I [note i] adjure thee by the living God, that thou tell us, whether thou be the Christ, the son of God.]
[Paraphrase] 63. spake again unto him saying, I lay an oath upon thee, and by that which is most sacred require thee to speak, and say freely, whether thou art the Messias, whom we know to be the Son of God.
64. Jesus saith unto him, [Thou hast said: Nevertheless I say unto you, hereafter shall you see the son of man sitting on the right hand of [note k] power, and coming in the clouds of heaven.]
[Paraphrase] 64. As low as I am, I am he. But I tell you, within a little while you shall discern this son of man, whom you are now ready to crucify as man, assumed into his throne, installed in his heavenly kingdom. An effect of which shall be most visible in his acting vengeance upon you, and that as discernibly, as if he were coming with his Angels, who use to appear in bright clouds.
65. Then the high priest [note l] rent his clothes, saying, He hath spoken blasphemy; What farther need have we of witnesses? Behold now ye have heard his blasphemy.
66. What think ye? They answered and said, he is guilty of death.]
[Paraphrase] 66. What is the vote, or sentence of the Council concerning him? They answered, He is guilty of a fault, which is punishable with death.
67. Then did they spit in his face, and buffeted him, and others [note m] smote him with the palms of their hands.]
[Paraphrase] 67. Then did some of the Officers of their court spit in his face, and buffet him, and blindfold him, Lu. 22. 64. and then gave him blows on the face,
68. Saying, Prophecy unto us, thou Christ, who is he that smote thee?]
[Paraphrase] 68. Saying, Thou who by thy title of Christ, pretendest to unction prophetical, make use of it for thyself, and by it tell us, who 'tis that smites thee.
69. Now Peter sat without in the palace, and a damosel came unto him saying; Thou also [wast with] Jesus of Galilee.
[Paraphrase] 69. wert a prime companion or disciple of (see Mar. 3. 14.)
70. But he denied before them all, saying, [I know not what thou sayest.]
[Paraphrase] 70. I am not guilty of what thou layest to my charge.
71. And when he was gone out into the porch, another maid saw him, and said unto them that were there, This fellow was also with Jesus of Nazareth.
72. And again he denied with an oath, [I do not know the man.]
[Paraphrase] 72. saying, I have no relation to him.
73. And after a while came unto him they that stood by, and said to Peter, Surely thou also art one of them, for [thy speech bewrayeth thee.]
[Paraphrase] 73. Thy dialect or rone, peculiar to those of Galilee from the rest of the Jews, betrayeth thee to be a Galilaean and Follower of his.
74. Then began he [to curse] and to swear, saying, I know not the man. And immediately the cock crew.
[Paraphrase] 74. to lay imprecations on himself.
75. And Peter remembered the words of Jesus, which said unto him, [Before the cock crow] thou shalt deny me thrice. And he went out and wept bitterly.
[Paraphrase] 75. before the second cock-crowing, which is in the middle watch, between midnight and morning, See note on Mar. 13. 35.
Annotations on Chap. XXVI.
[ a] V. 2. Passover ] The connection of the parts of this verse depends on a tradition of the Jews, that when any were condemned to death, they were kept from execution till the solemn feast, of which there were there in the year 〈 in non-Latin alphabet 〉 the feast of uleavened bread, or the Passover, 〈 in non-Latin alphabet 〉 , the feast of weeks, and 〈 in non-Latin alphabet 〉 the feast of tabernacles, in which all the Jews came up to Jerusalem to sacrifice, and then did they put the malefactors, especially rebels, and impostors, to death, in the presence and sight of all the people, that all Israel might see and fear, Deut. 17. 13. hence it is that this feast of Passover was waited for by the Jews, and designed for this death of Christ; as of a rebel, and impostor both, one which they would fancy to be an enemy to Caesar, and a false prophet, and seducer of the people.
[ b] V. 7. Alabaster-box ] What the Greek 〈 in non-Latin alphabet 〉 here signifies may be observed, and judged by the signification of it among the Grammarians, and in other Authors. In Hesychius, and Phavorinus, 'tis 〈 in non-Latin alphabet 〉 , a vessel of oil, but that not any kind of vessel, as 〈 in non-Latin alphabet 〉 signifies, but, as 'tis added, 〈 in non-Latin alphabet 〉 , &c. a vessel that hath no handles (which is the clear derivation of the word from 〈 in non-Latin alphabet 〉 Privative, and 〈 in non-Latin alphabet 〉 a handle, saith Methodius ) and made of stone ordinarily, yet not that it takes its name from the stone which we ordinarily call alabaster, but that that stone ordinarily called * 〈 in non-Latin alphabet 〉 , is from this surnamed (as it were) 〈 in non-Latin alphabet 〉 , the stone of which the 〈 in non-Latin alphabet 〉 are ordinarily made. Hence hath Soudas defined it in plain words, 〈 in non-Latin alphabet 〉 a vessel of ointment that hath no handles, which is directly opposed to amphotis, so called because it hath two ears or handles, which makes it clear not to be a box, as 'tis oft rendered, but 〈 in non-Latin alphabet 〉 urceolus as Epiphanius calls it, and that either of stone or any other materials. The particular form of it may be best discerned by Pliny, Nat. Hist. l. 9. c. 35. where speaking de Elenchis, he saith, they are fastigiatâ longitudine, alabastrorum figurâ, in pleniorem orbem desinentes, long and slender toward the top, and more round, and full toward the bottom, which is the figure of the alabasters. In which respect it is, that the same Author resolves unguentum optime servari in alabastris, that any ointment is best kept in vessels of this fashion. The Greek Translators of the Old Testament have rendered 〈 in non-Latin alphabet 〉 2 Kin. 21. 13. which I suppose alludes to this figure of it (not as of a dish, but a narrow mouthed vessel ) by that which follows of turning it upside down, which is the only way of emptying or getting all the water or oil out of such kind of vessels. The same word little altered 〈 in non-Latin alphabet 〉 , is 2 Kin. 2. 20, rendered 〈 in non-Latin alphabet 〉 a water-pot or vessel for those like purposes. So much for the fashion of this Vessel. For the matter of it 'tis certain, that it was commonly made of Marble, and so by Nonnus 'tis paraphrased 〈 in non-Latin alphabet 〉 , a marble vessel, and particularly of the onyx, which is acknowledged by Gorrhaeus and others to be marmoris species, a sort of Marble, (which by the way, will resist the opinion that we ordinarily have in this matter of the woman's breaking the vessel, the marble being not so fit for that purpose, and the manner of pouring out ointment being intimated by Pollux in his 〈 in non-Latin alphabet 〉 open them, take out the stopple or corke out of the mouth of them, and then use a little stick, or spathula or rudicula, putting it in, and tasting the oil, 〈 in non-Latin alphabet 〉 , before it be poured out ) but 'twas also made of Silver and Glass, or other Metalls; so Theocritus makes mention 〈 in non-Latin alphabet 〉 of golden alabasters, (and so the style in Athenaeus imports 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , the boys carrying about unguents in alabasters and other golden vessels ) Epiphanius of 〈 in non-Latin alphabet 〉 (and the Etym • logist calls it 〈 in non-Latin alphabet 〉 a vessel made of glass, not (as a learned man hath been willing to guess) after a less proper, but usual manner, as when we say a box of gold (the name box or buxus referring properly to that peculiar kind of Wood so called) but properly and naturally, the word alabaster referring only to the form, not to the matter of it▪ Then for the use of these Vessels 'tis clear, 'twas for Oil, M • rrh, Nard, or what else is usual for anointing any. Thus Plutarch reciting the anointng vessels, names 〈 in non-Latin alphabet 〉 , and so Julius Pollux l. 6. 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 . So Athenaeus out of Alexis, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 . He was not anointed out of an alabaster, as the custom hath been for a long time. So in Herodotus, Cambyses sent to the King of Ethiopia an alabaster of ointment; So in Martial,
[ c] Ib. At meat ] The use of this myrrh or ointment (at this time) which the woman poured upon him, was that which was usual at feasts; That thus it was usual in the entertainments of the Jews, it is clear by many places, Psal. 23. 5. where, after the proparing a table, follows, thou anointest my head with oil &c. and so when wine is said to make glad the heart of man, and oil to make him a cheerful countenance, and bread to strengthen, there are the three parts of a festival entertainment, bread and wine taken in for the gladding, or refreshing, and strengthening the heart, and the oil for the outside ( exteriora oleo irrigentur, said Democritus ) for the countenance, or the head rather, on which 'twas poured here, as a perfume, which was the complement of festivities. Hence it is, that amongst the stewards expenses Lu. 16. he reckons 〈 in non-Latin alphabet 〉 an hundred measures of oil, provided especially for such festival uses. So 1 Chron. 12. 40. the oil is mentioned among the festival provision, so Philo in Leg. ad Caium p. 797. D. 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 anointing, and food are a description 〈 in non-Latin alphabet 〉 of a more delicate life; And so wine and oil, Prov. 21. 17. as signs • f one, that had lived luxuriously, and enjoyingly: The same, I conceive, to be the notion of the oil of gladness, Psal. 45. 7. as referring to the oil used in feasts (which are called gladness, or joy, as 1 Chron. 12. 20. there was joy in Israel ) and so consequently it must be understood, Heb. 1. 9. that Christ was better dealt with by God, more royally treated, and more abundance of grace poured on him, then any other. By which also may appear what is the 〈 in non-Latin alphabet 〉 , unction from the holy one, 1 Joh. 2. 20. a most liberal effusion or communication of grace from the Spirit which had descended upon the Apostles. So among the Heathens Jul. Pollux, 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , so Athen. l. 11. out of the ancients,
[ d] V. 15. Peices of silver ] That by 〈 in non-Latin alphabet 〉 here are meant shekels may be concluded not only by the reading the Gr. and Lat. M. S. which hath 〈 in non-Latin alphabet 〉 in stead of it, ( Staters and shekels being all one, see note on c. 17 e.) but also because 2 Sam. 18. 12. the ten pieces of silver there are by the Targum rendered ten shekels of silver, or five of the double shekels, that is twenty five shillings. In proportion to which the thirty 〈 in non-Latin alphabet 〉 here will be three pounds and fifteen shillings, and so 'tis Maimonides's observation ( More Nev. par. 3. c. 40.) from Ex. 21. 32. that thirty shekels, or pieces, of silver was the price of servants (A free-man being, saith he, generally valued at sixty shekels) And so when in Aristeas the price of the redemption of every captive Jew in Ptolemys time is said to be 20 drachmae, It appears by Josephus that that is a mistake for 120 which make thirty Shekels, every Shekel or 〈 in non-Latin alphabet 〉 being 〈 in non-Latin alphabet 〉 four drachmes, see c. 16. 27. and Note on c. 17. e. So true is that of S. Paul that Christ took on him the form of a servant, to which also the death of the Cross peculiarly belonged among the Romans.
[ e] V. 26. This is my body ] What is the full importance of this phrase, 〈 in non-Latin alphabet 〉 , this is my body, is a difficulty, which may perhaps be cleared by degrees, by premising these few observations. First, from the Jewish phrases, and customs, that the Lamb dressed in the Paschal-supper, and set upon the table, as a sacrificall feast, or festival sacrifice, was wont to be called 〈 in non-Latin alphabet 〉 the body of the Passover, or 〈 in non-Latin alphabet 〉 the body of the Pascal Lamb. So in the Talmud, De Pasch. c. ult. R. M. Maim: in Hi • chos Camets umatzah, c. 8. §. 1, and §. 7. So in Mekilta fol. 4. col. 1. To which phrase or form of speech among them Christ may probably allude, when he saith, this is my body, making himself, that was now to be slain for them, answerable to that Paschal Lamb (as by Paul he is called our Passover, that is sacrificed for us) and so mentioning this crucifixion of his, in that form, by which the presentation of the Lamb on the table in the Jewish feast, whereof they were to eat by God's appointment, was wont to be expressed. This for the words 〈 in non-Latin alphabet 〉 my body. Secondly, for the 〈 in non-Latin alphabet 〉 , this is, or the whole phrase, 〈 in non-Latin alphabet 〉 , this is my body, This seems to be by Christ substituted instead of the Paschal form 〈 in non-Latin alphabet 〉 This is the bread of affliction, which our fathers eat in Egypt, or, This is the unleavened bread, &c. or, This is the Passover, Where it is evident that that is not the identicall bread, which their fathers in Egypt eat, but only the transcript of it, the commemoration of that Egyptian state of slavery, from which they had been delivered, and the celebration of that annual feast, which in Egypt was first instituted. As when in ordinary speech, on Christmas, or Easter day, we say, This day Christ was borne, or arose, which example S. Augustine accommodates to this matter in his Epistles. Thirdly it must here be observed, that the word 〈 in non-Latin alphabet 〉 this ( 〈 in non-Latin alphabet 〉 this is my body ) is not the relative to 〈 in non-Latin alphabet 〉 bread, but of the Neuter (whereas that is of the Masculine) gender, and consequently it is not here said that this bread is my body (the body of Christ ) but either indefinitely this, or 〈 in non-Latin alphabet 〉 , take, eat, this is my body, this taking and eating is, or denotes my body, which is more fully experss'd Lu. 22. 19. This is my body which is given for you, do this in remembrance, or commemoration, of me, and so 1 Cor. 11. 23. Take, eat, this (not 〈 in non-Latin alphabet 〉 this bread, but 〈 in non-Latin alphabet 〉 this taking and eating) is my body, which is broken for you, do this in remembrance of me. This is a little farther improved by S. Paul. 1 Cor. 10. 15, 16. The cup of blessing, which we bless, that is, our blessing the cup in the Sacrament, and 〈 in non-Latin alphabet 〉 , the bread which we break, that is, the breaking of the bread which is delivered to us to eat 〈 in non-Latin alphabet 〉 ; is it not the communication of the body of Christ? where what was before said in Christ's words to be his body, is more manifestly said to be the communication of his body, that is, the bestowing it upon us, (as the communication of the Altar among the Jews or Gentiles, is their eating of the sacrifice, their God's entertaining them at that sacrificall feast) which, I suppose, concludes this Sacrament to be, according to the nature of Sacraments, an holy rite, a solemn act or instrument, instituted by God to communicate to, or confer on us the body of Christ, that is, the efficacy and benefits of Christ's death. Hence it is that this whole action is by Damascene called 〈 in non-Latin alphabet 〉 participation (which is all one with communication, only as one referreth to the giver, so the other to the receiver) 〈 in non-Latin alphabet 〉 , saith he, for thereby we partake of the divinity of Jesus, the divine graces that flow from him, and S. Chrysostom, 〈 in non-Latin alphabet 〉 the body of Christ is received, that is, as verily as God there treats us at, and feeds us from his table, so verily doth he communicate to, and bestow on the worthy receiver the body of the crucified Savior. And if it shall be said that this is no strange thing, for that God doth so on every act of sincere Repentance, of Faith, of Faith, of Prayer, or other part of his divine worship worthily performed, and not only in this Sacrament; I answer, that the less strange it is, the more ought it to be believed, on the affirmation of the Apostle, and the more certain it is, that he that being a true penitent sinner had the benefits of the death of Christ bestowed on him by God upon his first repentance, hath them now annunciated by God, and so solemnly and sacramentally conferred and sealed to him, on this prepared, and worthy approach to God's table, and this act of worship duly performed, which Christ at his parting from the world, thought fit so solemnly to institute to be forever observed in the Church. But if it be conceived that in this Sacrament these benefits are always first conferred, or so as they were not really conferred before, this is a mistake, for he that had been baptized, is acknowledged (if he have not interposed the obstacle) to have received them before, and he that hath frequently been a worthy receiver of this sacrament of the Lord's supper, and not fallen off by any willful sin, cannot every time first or newly receive them, nay he that is a true penitent, and hath performed frequent acts of other parts of God's worship, as also of mortification of lusts and passions, and of all manner of Good works, though not of this, hath, no doubt, that acceptance of those other acts, and these benefits of Justification &c. bestowed on him by God, and not all God's favor (and these benefits) suspended, till the first receiving of this Sacrament. Only in case of precedent lapses, which have for some time cast a man out of God's favor, when upon sincere repentance and reformation he is restored to God's favor again, then God in this Sacrament doth seal anew, that is, solemnly exhibit these benefits to him. And otherwise, when no such lapses have intervened, and so there is no need of this new sealing or exhibiting, God doth yet confirm and farther ratify, what hath been before sufficiently done. By this explication of the meaning of the words may also be concluded what are the parts of this Sacrament, viz. (the same that of every foederall rite) two literally, and two spiritually, in each, one on God's part, the other on ours. On God's part literally, his entertaining and feeding us at his table, 1. Cor. 10. 21. (but that, as in sacrifices of old, first furnished by the piety of the guests) and on our part literally, our partaking of that table, that Christian feast, 1 Cor. 10. 17. Then spiritually (or veiled under this literal, visible outside of a feast) 1. God's solemn reaching out to us, as by a deed or instrument, what was by promise due to every penitent sinner, every worthy receiver, the broken body of Christ, that is, the benefits of his Death, which is the sum of that fervent form of prayer used by the Priest and every receiver singly, at the minute of receiving the elements in that Sacrament, and that prayer part of the solemnity of the form of the court, by which it is bestowed. Secondly, On our part, annunciating 1. Cor. 11. 26. that sacrifice of Christ's death, which (was then immediately to come, but) is now long since performed upon the Cross. Thus the bitter herbs are 〈 in non-Latin alphabet 〉 a memorial, or commemoration, of the bitter Egyptian servitude, Exod. 12. 14. the red wine 〈 in non-Latin alphabet 〉 for a memorial that Pharaoh washed himself in the blood of the children of Israel. So that precept Exod. 13. 8. is given by Moses, that in the Passover, they should annunciate, or tell of their deliverance, and thence they call the Paschal lesson 〈 in non-Latin alphabet 〉 , annunciation. See Elias Levita in Thisbi. And this annunciation, or showing forth, is not only in respect of ourselves in believing, and toward men in prosessing our faith in the crucified Savior, and that with a kind of glorying, or rejoicing, but also toward God, pleading before him that sacrifice of his own son, and through that humbly, and with affiance requiring the benefits thereof, grace and pardon to be bestowed on us, and at the time making use of that, which is one special benefit of his passion, that free access to the Father through him, interceding for all men, over all the world, especially for Kings, &c. 1 Tim. 2. 2. which from that constitution of S. Paul to Timothy, Metropolitan of all Asia, was received into the most ancient Liturgies, and made a solemn part of the 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 as intercessions and Eucharisticall devotions of the Church. Both these parts of the Sacrament are intimated by those two phrases mentioned in the two first observations. For the presentation of the Lamb on the table, and so of the Christian sacrifice, the crucified Savior in the Christian feast, to be eaten of by us, notes God's annunciating and attesting to us the benefits of Christ's death, and so the commemorative Paschal form notes our commemorating and annunciating that death of his to ourselves, and others. And both these are contained in those different phrases of S. Paul, both used in this matter in several places, the former, that the broken bread is the 〈 in non-Latin alphabet 〉 communication of his body, and so the latter 1 Cor. 11. 26. As oft as you eat this bread, and drink this cup, ye annunciate the death of the Lord, what God there bestows on you, you annunciate to him, to yourselves, and to others. From both which arises the aggravation of guilt of the unworthy receiver, that he is 〈 in non-Latin alphabet 〉 guilty of the body and blood of Christ, v. 27. that is, that Christ that died for him, and is there communicated to him sacramentally, that is, visibly exhibited in that Sacrament, and by him supposed to be annunciated to God &c. is by his being unqualified, uprepared for the receiving the benefits of his death, utterly lost, frustrated in respect of him (as the impenitent is said to tread under foot the blood of Christ, the blood is as ineffectual to him, as what is by him thrown on the earth, and trampled on, is like to be to him) and yet farther he is said 〈 in non-Latin alphabet 〉 to eat and drink damnation to himself, v. 29. that is, where the worthy receiver hath the benefits of Christ's death communicated to him in this feast, and so eats and drinks salvation to himself, this unworthy intruder doth on the contrary bring, by that means, punishments, and, if he repent not by the admonition of those punishments, damnation on himself. As for the elements in this Sacrament, Bread, and Wine, though by the 〈 in non-Latin alphabet 〉 offering them to God, then by the Priests consecration, benediction, calling upon God over them,