Annotations Upon the New Testament
And gave them power over unclean spirits ] Christ furnished his Ambassadors with the gift of miracles, which was to them instead of public testimony, or (as they speak commonly) instead of letters of credence.
Vers. 8. See Mat. 10.10. God would in this first embassage give them a manifest document of the divine providence.
Vers. 13. And anointed with oil many that were sick, and healed them ] Whence the Papists would ground their extreme unction, which they hold to be such a Sacrament of the Church, as is here insinuated by Mark. But first, the Evangelist saith not, that the Apostles anointed those who were in the pangs of death, upon this opinion, that in that Unction they might have the last and firmest savegard against Sin, the Devil, and Death, but only describes the gift of healing, the power of which the Lord said he had granted them for that Embassage in the former Chapter. Secondly, The Evangelist doth not prescribe that such an annointing with oil ought to be made and kept in all the Church of the New Testament always even to the end of the world, but describes the gift of healing, which, as also other gifts of miracles, was temporal, and ceased after the Gospel was propagated through the whole world. Thirdly, We read not that the Apostles anointed them of which they might probably presume that they would presently die, but they anointed those sick lest they should then die with that weakeness. Fourthly, We read here nothing of the command of Christ, nor of the fact of the Apostles, that the oil of that unction ought first by express words to be consecrated and exorcised. Fifthly, Neither do we read, that it was either commanded by Christ, or that the Apostles practiced it, viz. the annointing of the Organs of the Senses. Sixthly. There is no Letter or Syllable of a certain form of words, as is usual in Popery. Seventhly, Mark doth not say, that the end and effect of this unction was, that their sins might be blotted out, and the snares of the Devil avoided in those that were about to die, but that by this external symbol, which then was usual among the orientall people, the gift of corporal healing might be administered.
Vers. 21. When a convenient day was come ] Not in respect of God, to whom it so seemed comely to make the birth day of a wicked King lamentable by the death of a most holy man, but in respect of Herod and Herodias, who found not a fitter time of acting the murder long conceived and revolved within their minds.
Vers. 46. And when he had sent them away ] The Greek word 〈 in non-Latin alphabet 〉 doth not signify simply to dismiss or send away, but with tokens of singular good will, as we take our leave of, and wish well to our friends departing from us: So this word is used, Luk. 9.61. Acts 18.21. 2 Cor. 2.13.
CHAP. VII.
Verse 3. WAsh their hands oft ] Or diligently, in the Original, with the fist. Theophylact, usque ad cubitum, up to the elbow. Holding ] That is, studiously and with all their strength holding, as the Greek word signifies, 〈 in non-Latin alphabet 〉 .
Vers. 4. And when they come from the market, except they wash, they eat not ] The market where they often happened to converse with sinners, and feared lest by the touch of profane men and heathens they should contract impurity. Also washing their hands they took heed of keeping their ring on their fingers, lest any filth should lie under it, whence all their washing would be vain. So they thought that their cups would be profane unless they were first washed, for it might come to pass that a dead fly might defile them; if any one rose from the bed not besprinkled with water, they thought him profane, since it might happen that a flea was killed in it, from which he might be defiled. But all those things were taken out of Numb. 19.20. and Levite. 14.7. and 16.19. The Pharisees added these traditions or cautions to this Law, by which they took heed lest the Precepts of God should be violated on the sudden. Christ reprehends two things in the Jewish traditions: 1. That they obtruded outward cleanness on God, instead of the purity of the heart. 2. That they made the worship of God out of their human Traditions. See Grotius.
Vers. 7. In vain do they worship me, teaching for doctrines the commandments of men ] In vain, either because they attain not the end and fruit of divine worship, or because the worship it self of it self was vain and frivolous. Polyc. Lyser.
Vers. 8. Laying aside the Commandment of God, ye hold the tradition of men ] They preferred their human traditions before the divine precepts, and were so taken with them, that they neglected, yea made void, the other.
Vers. 11. If a man shall say to his Father or his Mother it is Corban ] As if he should say, I have given to the treasury, therefore look for no duty from me, this word is the Jews solemn oath. Mr. Hildersham.
The Scribes and Pharisees taught, that Parents might be freely neglected, if the children had either consecrated anything to holy uses, or had vowed that they would not help their Parents. See Dr. Rainolds his conference with Hart. c. 7.
The Syriac hath Corbani, the Evangelist seems therefore to have retained the Hebrew word, because the Jews were wont commonly to use it for the form either of a vow or an oath.
Vers. 17. His Disciples asked him concerning the Parable ] Matthew saith that Peter asked him, Mark his Disciples, that he would explain this Parable unto them. Therefore either Peter in the name of the rest asked him, and after the rest of the Disciples also in the house asked him.
Christ answer showeth that his Disciples asked him, for not only Peters ignorance, but the ignorance of them all is blamed by him.
Vers. 18. Are ye so without understanding also ] Which words here are very emphatically put, in respect of the Apostles, as if he should say, what you whom I have had so long time with me, to whom I have familiarly imparted the light of my doctrine, which I have made partakers of all the secrets which I have received from my Father, which I have made Doctors of the whole world, and have long since often instructed, in what things the true purity of man consisted, that you ought to understand my doctrine before others, yet are you so rude and unskillful, that you do not understand those things which are most plainly spoken?
Do ye not perceive, that whatsoever thing from without entereth into the man, it cannot defile him ] The words are to be understood according to the subject matter, the matter of which Christ treats in the present, is not properly meats considered in and by themselves, but the use of them, whether they ought to be taken with washed or unwashed hands. Besides Christ here speaks not of Levitical impurity, but of cleanness before God, which are most different among themselves.
Vers. 21. From within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders ] That is the heart corrupted with original sin, as if the heart, that is, the whole, were in a manner nothing else but sin.
Vers. 22. Pride and folly are against the first Commandment, blasphemies against the second and third, by which men reproach the word or name of God, of sins against the fifth Commandment he spake before, and here are murders against the sixth, adultery and fornication against the seventh, thefts and covetousness against the eighth, guile against the ninth, evil thoughts against the tenth. See Grotius.
An evil eye ] That is, envy, as Rom. 1.29. or niggardliness, or both.
Vers. 33. and 34. By sprinkling spittle on his tongue, he would note that the faculty of speaking was derived from him alone, by putting his finger into their ears, he taught that it was his proper gift to boar as it were the deaf ears, for there is no need to fly to other allegories, that he removed the deaf man aside from the multitude, he did it partly for that purpose, that he might cause the glory of his truth to appear a far off to rude and not yet fit witnesses, partly that He might more freely and fervently pour out his prayers; that he looked up to heaven and sighed, it was a sign of his vehement affection, whence we may perceive how singular his affection is toward men in whose miseries he condoled. Calvin.
Ephphata ] The Evangelist retained the Syriac word, that he might show how easy it was for Christ to heal this wretched man, as he who using a familiar and ordinary word, perfectly restored him; but it is in the Imperative Mood, be thou opened, for all things are done at the command of this Lord.
CHAP. VIII.
Vers. 2. AND have nothing to eat ] It is very observable, that our Savior had a continual care, that none who followed him should want.
Vers. 15. Beware of the leaven of the Pharisees, and of the leaven of Herod ] Erroneous corrupt doctrine is like Leaven. 1. In regard of the commonness. 2. In regard of the quantity, little. 3. In regard of the quality, like, as that to dough. 4. In regard of its spreading property. 5. In regard of the effects, Leaven. 1. Sowreth. 2. Heareth. 3. Swelleth.
Vers. 25. He was restored ] This word notes such a restoring as is not inferior to the first integrety, for so it is used, Exod. 4.7. Gen. 29.3. and 40.21. Ier. 15.19. and 5.19. Therefore the third of the Act. 21. The last day is called the day of restitution of all things.
And saw every man clearly ] The Greek word rendered clearly, is a compound word, and signifies a far of and clearly.
Vers. 31. And after three days rise again ] Matthew saith the Son of man must be raised again the third day, Mark that he must rise again after three days. Here Interpreters much trouble themselves, wherefore Mark should say after three days, especially because the history of the resurrection shows, that it cannot be extended beyond the third day. It agrees with the Hebrew Michzeb, which according to the Rabbin's notes the extremity either of the beginning, or end. Deut. 14.28. Not after three years, but it signifieth in every third year, in which a peculiar tithe was to be gathered. There are like examples in profane Authors, in Lucian, Euripides, Homer, from all which it is evident that Mark doth not differ from the rest of the Evangelists in sense, though he use a different phrase.
Vers. 37. What shall a man give in exchange for his soul ] The meaning indeed is, that nothing in the world can answer the worth of it.
Vers. 38. In this adulterous and sinful generation ] adulterous ] Not such as are borne in adultery, they are generatio adulterina rather than adultera, rather such as were given to adultery themselves, and Spiritual Adulterers. James. 4.4.
Sinful ] That is, notoriously sinful, as Mary Magdalene is called a sinner.
CHAP. IX.
Vers. 1. AND he said unto them ] to Peter, James, and John.
There be some of them stand here here, which shall not taste of death, till they have seen the kingdom of God come with power ] That which some feign of John is ridiculous, John himself will refute this fabulous opinion, John 21.2, 3. Besides it is folly to refer that in the singular number to John, which Christ speaks in the plural number of some. Polyc. Lyser.
By the coming of God's kingdom understand the manifestation of the heavenly glory which Christ began from his resurrection. Calvin.
Very many, and those most rightly, understand these words of the following glorious transformation, and transfiguration of Christ on the Mount: For the three Evangelists immediately annex that as an accomplishment of what Christ here promised.
Vers. 2. And after six days ] Matthew and Mark number six days, Luke eight days. Matthew and Mark reckon the six whole days which flowed between, Luke comprehends as well that day in which Christ spake, as that in which he was transfigured. That is, in the seventh day Christ took to himself Peter, James, and John, being withdrawn from the company of the Apostles, and on the eighth day being accompanied with them, he ascended into the Mountain, prayed, and was transfigured before them.
Vers. 6. They were sore afraid ] This Greek word is used of such a fear which makes one withdraw himself from the presence of another, of whose company he acknowledgeth himself unworthy, as Deut. 9.19. It is used, Heb. 12.21. of the terrible vision which God shown upon mount Sinai.
Vers. 12. Elias verily cometh first and restoreth all things ] That is, all things which according to the prophecy of Malachi he was to restore, Mal. 4.5, 6. By Elias in Malachi is understood John Baptist, Luk. 1.17. Mat. 11.14.
Vers. 13. But I say unto you, that Elias is indeed come ] The Jews believed that Elijah was to be sent before the Messiah began his kingdom; Christ confesseth that to be true, and saith, he was already come.
Vers. 18. Teareth him ] The Greek word 〈 in non-Latin alphabet 〉 signifieth to tear and rent as the dog doth. This tearing (saith Beza ) is to be referred to the inward grief of the bowels, because the Spirit invading him (as it happens in the Cholick) he was troubled as much as if he had indeed perceived his bowels to be torn asunder.
Vers. 24. I believe, help thou mine unbelief ] There is faith and unbelife in the soul, at one time, in one action, upon one subject. Mr. Perkins.
Vers. 31. The Son of man of man is delivered ] 〈 in non-Latin alphabet 〉 , Using the present tense, he signifies that the thing shall be shortly, for Christ did so hasten to death, and so seriously think of it, that it might seem present to him, which was to come. Novarinus. Epiphanius saith, Christ called himself the Son of man, that he might show that he is that Person which the Prophets foretold should take the nature of man, and amongst them Daniel by name calls him the Son of man.
Vers. 37. Whosoever shall receive one of such children in my name ] Christ respects the childish quality, not the individuum. Polyc. Lyser.
Vers. 43. The fire that shall never be quenched ] O that word never (said a poor despairing creature on his death bed) breaks my heart.
Vers. 44. Isaiah 66. ult. Mark addeth thrice, Where the worm dieth not, and the fire is not quenched. By which words metaphorically the twofold punishment in hell, one of the body, another of the soul is thought to be noted, saith Polycarpus Lyserus.
By the worm is declared the continual remorse of conscience, and the daily meditation of the sins committed: By fire, a sensible punishment, and most exquisite torments in the body. So Lyserus.
Rather by these two is meant the poena sensus in hell, the privation of all good is commonly called poena damni, the punishment of loss, this is one part of hell torments, The everlasting absence of all good from God or the Creatures. The second part is a presence of all evil, comprehended here under the worm that dieth not, and the fire that is not quenched. The worm is the Spirit of God by the coactive power of the Law holding a man's sins before his eyes, filling him with self convictions, and perfect fear and despair forever; the furious reflection of the soul upon itself for all its neglected opportunities, and the irrecoverable misery it is in. The fire is the wrath of the great God, let in upon the whole soul to eternity, but especially on the conscience, Heb. 12. ult. The fire is the essential part, the worm but the accidental.
From Carkasses slain in battle and putrifying, worms are begotten, but the carcasses of the wicked shall not be consumed, their worm dies not, he seems to have respect to the fire whereby the children were consecrated to Moloch, and to the Sepulcres and carcasses which are wont to swarm with worms; as if he should say, the hell where the wicked are everlastingly tormented, shall not have fire or worms which soon fail, as those without Jerusalem, Jer. 19. but which continue and torment forever.
Vers. 49. Everyone shall be salted with fire ] In the Old Testament the force and efficacy of the Holy Ghost is compared to fire, Isaiah 6.6, 7. and 4.4. to which there seems to be an allusion, Mat. 3.11. So here to be salted with fire, as by the force and efficacy of the Holy Ghost, he is preserved from the corruption of this world, and by sanctity of life he is sweet and pleasing unto God.
CHAP. X.
Verse 1. THe people resort unto him again ] That he repeats the word 〈 in non-Latin alphabet 〉 , again, twice, we may thence collect, that he dismissed those former Companies healed by him, and that afterward another new Company met together, and came to him.
As he was wont, be taught them again ] This is a laudable custom, for one to use to do those things which belong to his calling according to the will of God.
Vers. 3. What did Moses command you ] He asked, not as if he had been ignorant of Moses his Doctrine, but that he might show himself to be in no wise a contemner of the Law.
Vers. 14. Suffer the little children to come unto me ] Not such as were like to children, for he took them up into his arms.
For of such is the kingdom of God ] He means not the kingdom of glory, but the visible Church of God, it is constituted of such; no child by nature is a Church member, but by virtue of the Covenant made with his Parents. Ephes. 2.12.
Vers. 17. There came one running, and kneeled to him ] Which seems to show his zeal and humility; his compellation, good Master. His errand, or the matter of his question, What shall I do to have eternal life ?
Vers. 18. There is no man good but one, that is God ] That is, simply, absolutely, essentially, and of himself such. Christ neither denies himself to be God, nor to be good, yet he received not the epithet of good from this man; as if he should say, because thou thinkest me to be a mere man, thou oughtest deservedly to abstain from calling me good, since God only is to be called good, and if there be any good found with men they receive it from God alone.
Vers. 21. Loved him ] With compassion, not approbation of his avarice. Chrysostom, Jerome. The Greek word signifieth friendly to speak to, and deal gently with one, so the LXX use it, 2 Chron. 18.2.
Chrysostom saith, that he was covetous; Jerome, that he came to tempt Christ.
Sell whatsoever thou hast, and give to the poor ] That commandment was not ordinary, but special, belonging to the young man; it was a commandment of trial given to him only, and the reason of it was peculiar to him, viz. to show him his corruption, confidence in his riches, and to discover his hypocrisy.
Vers. 22. Went away grieved ] Lowring, a metaphor taken from the lowering of the heavens on a wet morning.
Vers. 24. Children ] Thereby reproving their weakness of understanding.
Vers. 29. For my sake and the Gospel ] Matthew saith, for my sake, Luke, for the kingdom of God. The sense amongst all the three is the same, for it is Christ who brought the Gospel out of his Fathers bosom, and by that restores the kingdom of God, whence these three, Christ, the Gospel, and the kingdom of God, cannot be separated one from another. Polyc. Lyser.
Vers. 30. He shall receive an hundred fold ] eminenter, not formaliter, not a hundred Fathers, but he shall have that in God which all the Creatures would be to him if they were multiplied a hundred times; wife here is left out in the repetition; See 1 Cor. 12.28.
With persecutions ] Christ doth not promise persecution (which would be absurd) but saith it shall be, that in the midst even of persecutions they shall be more happy a hundred fold than ever before, who preferred Christ before all the commodities of this life.
Mark adds this (saith Grotius ) lest we should think that temporal felicity was promised us. Solatitia promittuntur, non delitiae.
Vers. 49. Be of good comfort, rise, he calleth thee ] Whence it appears that he was troubled in his mind, peradventure because yesterday & now today some blind persons were healed, he feared lest the patience of the Lord should fail in him. Polyc. Lyser.
Vers. 50. He casting away his garment, rose, and came to Jesus ] From whence we may collect his great desire, and the greatness of his confidence, he did not simply rise but leapt for joy, and that he might come the nimbler to Jesus, he also cast away his cloak, teaching us, that if at any time we be called of Christ by his word, we should hasten to him without any delay. Polyc. Lyser.
Vers. 52. Go thy way ] He commands him to go away, not as if he could not endure him about him; but as he gently dismissed others who received benefits from him, lest they should think themselves bound to service for the benefit received, as Mark 5.34. and 7.29.
Followed Jesus in the way ] Going to Jerusalem to bear his Cross.
CHAP XI.
Vers. 13. SEing a fig tree a far off having leaves, he came, if haply he might find anything thereon : and when he came to it, he found nothing but leaves; for the time of figs was not yet ] The fig-trees in those hot Countries bore all the year, the time of ripening was not yet come, though Christ meant by the curse of the fig-tree, to bring in the doctrine verse. 22.23.
Vers. 24. What things soever ye desire when ye pray, believe that ye receive them ] Where he shows two principal things required in prayer. 1. An earnest desire of the grace and blessings we ask. 2. Faith, whereby we believe that God will grant us the things we ask. Perkins.
In the Greek it is 〈 in non-Latin alphabet 〉 , not that ye shall receive them, as some render it, but in the present tense, that ye do receive them, which hath a great force. It is so certain that we shall receive what we ask in prayer, that we seem to receive it when we ask. Novarinus.
Vers. 30. The baptism of John was it from heaven ] That is, from God. Coelum pro Deo poni notius est quam ut probari debeat. So, I have sinned against heaven, and the Poet saith,
CHAP. XII.
Vers. 1. HE began to speak unto them by Parables ] A Parable is a Greek word derived 〈 in non-Latin alphabet 〉 as Jerome notes, because it is likened to another thing, it signifies a similitude and comparison, so it is taken, Matth. 24.32. Mark 3.23. It is used for anything uttered more obscurely and figuratively, Matth. 15.15. For a proverb, Luke 4.23. For a type of the Old Testament prefiguring something in the New Testament. Heb. 9.9. and 11.19. But properly and strictly it is taken for the artificial narration of a thing as it were done to signify another thing, so it is taken here.
Our Savior used Parables and similitudes. Matth. 13.3.24.31.33.41.45. Mark 4.33.34. Christ always observed this in Parables, (saith Chemnitz ) either he himself interpreted them, or at least in the beginning or end of the Parable he added some sentence which is as a key to open the true sense of the Parable, that thence the genuine interpretation may be taken.
There are many reasons given why Christ speaks so often in similitudes, either because the people of the East were accustomed of old, to propound their doctrine under such representations, as we see in many passages of the Old Testament, or because the divine oracles had foretold that the Messiah should open his mouth in Parables, or because supernatural objects insinuate themselves more easily into the Spirit and make more lively impressions there, being conveyed by those things which are obvious to the senses.
Vers. 13. To catch him in his words ] In Greek a metaphor from hunters 〈 in non-Latin alphabet 〉 Sicut scilicet venator captat feram. Piscat. Matthew useth another metaphor from the hunting after birds. Vide Bezam.
Vers. 14. For thou regardest not the person of men ] 〈 in non-Latin alphabet 〉 Regarding of men's persons is where we more favor this man than another, not for difference in the cause but of the person.
I am the God ] I am that God, ego sum Deus ill, it is an emphatical article, noting an excellent thing and known to the common people, as if he should say, that God which appeared to those holy Fathers, and gave them certain promises, making a Covenant of grace with them. Piscat.
Vers. 29. The first of all the commandments is ] The first not of order in the Decalogue but by reason of weight and dignity, because it is the special commandment and most momentous. Capell. Spicileg.
Vers. 34. Discreetly ] The word is significant, as one having a reasonable soul, 〈 in non-Latin alphabet 〉 , quasi dicas, Habendo mentem, id est, cum mente. Piscat. Vide Bezam.
Vers. 37. And the common people heard him gladly ] Libenter, willingly. Beza and the Vulgar. Because that which is done with pleasure, is done willingly
Vers. 44. Even all her being ] When a poor man offers anything, he seems to offer his soul, or certainly it is as grateful to God as if he offered his soul, that is his life. Life is put for food. 〈 in non-Latin alphabet 〉 all her life, so Luke 8.43.
CHAP. XIII.
Vers. 1. WHat manner of stones ] Interrogatio admirantis, as if he should say, these stones ( viz. of the Temple) what and how great are they? how fair and how great. Luke expressly mentions their fairness, Mark their greatness in the answer of Christ.
Vers. 11. Take no thought before hand what ye shall speak, neither do ye premeditate ] Our Savior forbiddeth his Apostles both to take care, and to take thought before hand when they were to appear before great persons; both to forecast with themselves what to speak when they come before them, and to forethink how that they shall speak will be taken when they have spoken it.
Vers. 30. This generation shall not pass ] The word signifieth the space of an hundred years, albeit this came to pass before fifty years.
Vers. 32. But of that day and hour knoweth no man, no not the Angels which are in heaven, neither the Son, but the Father. ] To know here is the same with to teach; whatsoever things he might teach, he did, but it did not agree to his office to declare the day of his coming, as 1 Cor. 2.2. to know is taken for to teach, as it is commonly said in French, Vn ministre ne doit scavoir que sa Bible. He knew it not as he was man, or in his state of humiliation he did not precisely know it, although he knew it as he was God, or he knoweth for himself, although he will not reveal it unto us.
CHAP. XIV.
Verse 5. IT might have been sold for more than three hundred pence ] Which amounts to above nine pounds, seven shillings, and six pence of our money.
Mary Magdalene (saith à Lapide ) was more liberal in annointing Christ, than Judas in betraying him.
Vers 8. She is come before hand to anoint my body to the burying ] The Greek word signifieth to anoint with sweet & aromatical ointments. Kings bodies were anointed with precious ointments, the piety of Mary Magdalene persuaded her to anoint Christ with such, who was more worthy than all Kings.
Vers. 21. The Son of man indeed goeth, as it is written of him ] The Greek word rendered goeth, signifies properly se subducere, to withdraw himself, Christ used the same word, John 8.22. when he spake of his going to heaven, as if the Cross was as much desired by Christ as heaven it self.
Vers. 23. When he had given thanks ] The Greek word is to bless, which is here taken only to give thanks, as Luke and Paul interpret it, and Mark also, speaking of the Cup.
Vers. 24. And he said unto them, This is my blood of the New Testament, which is shed for many ] That is, a sign and seal of it to all penitent Believers. The word Testament signifieth properly, the last will of a man, by which he disposeth of his estate. It is used here to signify the Covenant of God made with mankind in Christ concerning the remission of their sins, sanctifying of their hearts, and saving of their souls for his sake, which is called a Testament, because it was made good, ratified, and confirmed by the death of Jesus Christ; and a New Testament in opposition to the old Covenant of works made with Adam, or to the old Covenant shadowed with Ceremonies unto the Jews; for God made two Covenants with men, one with Adam in his Innocency, in which he required of him perfect obedience to all his Commandments, and promised him life everlasting as a reward of his obedience. This is called the Covenant of works. The other was made with Adam fallen, in Christ, wherein God undertook to give unto Adam for Christ's sake the pardon of his sins, and life eternal notwithstanding his sins, and required of him faith in Christ, and repentance for his sins, consisting in sorrow for them, and careful amendment of them. This was delivered to the Fathers with divers Ceremonies, of the blood of Bulls and Goats, signifying Christ's Blood, and this is called the old Covenant. It is delivered to us without shadow, and sealed by the blood of Christ, which all those Sacrifices represented, and it is called the new Covenant.
Vers. 33. And began to be sore amazed ] That phrase signifieth, not only a beginning, but also a proceeding, Mark. 6.34. and 13.5. Luk. 16.45. Acts 1.1. and 24.2.
Sore amazed, or astonished ] This word denotes such an astonishment as comes from fear, when a man seeth himself fallen on a sudden into some great distress, out of which he finds no coming out. There is an astonishment of admiration, and another of fear, this latter is here meant.
Vers. 36. Abba, Father ] This title is given to God twice elsewhere also, Rom. 8.15. and Gal. 4.6.
Father, Father ] The one word is Syriac, the other Greek, the latter is added to explain the former. The language of the Jew and Gentile, to signify, that God by Christ's Cross was to become the Father, as well of the Gentile, as of the Jew.
Vers. 51. Theophylact saith, it is probable that this young man was of that house where they did eat the Passover, and there are the same words in Euthymius. This conjecture seems most probable of all, he followed Christ before the Traytour came with the Soldiers. It might happen that this young man after he had been in bed might hear something of the danger of Christ whom he honored, and so presently leapt out of bed only covered with a linen clothe, and began to follow Christ, for it was late at night, and one of the watches was past.
Vers. 58. We heard him say, I will destroy this Temple ] Christ indeed said some such words, Joh. 2.19, 21. but he spake this of the Temple of his body, of which that Temple was a type, whereas they maliciously interpreted that he spoke of the Temple in Jerusalem ; and again they change the words, for Christ said, destroy this Temple, but these witnesses affirm he said, I will destroy this Temple made with hands.
Vers. 65. And to cover his face ] The covering of the face was a mark of a condemned man, held as unworthy to behold and enjoy the light of the Sun, or of the Princes countenance. Esther 7.8.
CHAP. XV.
Verse 11. BVt the chief Priests moved the people ] For they knew that Pilate was popular, and affected the favor of the people, and that there was not a more compendious way to kill Christ than by stirring up the people against him.
Vers. 19. Worshipped him ] 〈 in non-Latin alphabet 〉 , Properly signifieth, to fall upon the knees, or to be cast down at another's knees, and to worship and honor him, as appears from this place, and 1 Cor. 14.25.
Vers. 22. And they bring him unto the place Golgotha, which is, being interpreted, the place of a skull ] Gulgoleth in Hebrew is a skull, it is used 2 Kings 19.35. and Judges 9.53. This word here is rather Syriac, but said to be Hebrew, John 19.17. because Syriac was the usual tongue with the Hebrews of that time. Beza would have it read 〈 in non-Latin alphabet 〉 , but Ludovicus de Dieu thinks that change unnecessary.
Vers. 23. And they gave him to drink wine mingled with myrrh ] The Jews (saith Fagius ) gave condemned persons some grains of Frankincense in wine to cause giddiness that they might be less sensible of their pain, therefore Christ refused it. Matthew saith, it was Vinegar mingled with gall. Psal. 69.21.
For reconciling of the difference between the Evangelists, their judgment is most probable, that say the women of Jerusalem out of pity gave him wine mingled with myrrh, but the Soldiers and Jews out of very spite and cruelty, changed it into vinegar mingled with gall. It is guessed that this was a custom even in Solomon's time, because of that sentence, Prov. 31.6.
Vers. 25. And it was the third hour, and they crucified him ] Christ's crucifying began at the third hour, that is, at nine of the clock in the morning, and ended at the ninth hour, that is, at three in the afternoon. The day (from Sun-rising to the setting) had twelve hours, as Christ saith, John 11.9. Are there not twelve hours in the day ? Their first hour was about six of the clock in the morning with us, their sixth hour was noon, their ninth hour was three of the clock in the afternoon. Christ's crucifying began at the third hour; but his hanging on the Cross was not till the sixth hour. See Weemes his Christian Synagogue. p. 15.4.
Crucifying ] Signifies an inchoate, not a perfect act; as if he should say, at the third hour the Jews began to talk of crucifying Christ, crying crucify him, crucify him, Pilate consented to them and commanded that he should be scourged, as it were preparing him for the Cross and death, but at the end of the third hour, the sixth beginning, Pilate iuridically condemned him, and presently they crucified him; Mark therefore declares the original and beginning of the crucifying at the third hour, but John assigned the execution and complement of it at the sixth hour.
Vers. 34. Eloi, Eloi, lama sabachthani ] Psal. 22.2. In the Hebrew it is, Eli, Eli, lammah gnazabtani. The name of God which Christ useth here Eli’s derived from strength, therefore he complains, that the strong God who can free him, leaves him in such straights, yet calls him his God, that by this relative he may declare his confidence still in him.
Forsake me ] The Greek word 〈 in non-Latin alphabet 〉 hath a singular emphasis in it, 〈 in non-Latin alphabet 〉 is to leave or forsake, but this is more, to forsake a man in danger, or drowned in the mud.
Vers. 36. And one ran, and filled a spunge full of vinegar, and put it on a reed, and gave him to drink ] Mark attributes that here to a Soldier, which Matthew ascribes to others, but there is no repugnancy, for it is probable that the scoffing began with one, which being received greedily by others, stirred up a cry amongst all, so the word let alone, is not a word forbidding, but of sporting. Calvin.
Vers. 40. Mary the mother of James the less ] That is not to be understood in respect of age or years, as if he were younger than the rest of the brethren, but in respect of body or stature; the word in Greek is 〈 in non-Latin alphabet 〉 . For there were two of that name, one the Son of Zebedee the other of Cleophas, and they both Apostles, and such as conversed with Christ, the former was taller in body, the latter shorter; therefore from the stature of their bodies He was was called the greater, but this the lesser. Chemnit.
CHAP. XVI.
Vers. 2. ONE of the Sabbaths ] Why do the Evanglists say, 〈 in non-Latin alphabet 〉 one of the Sabbaths, and not 〈 in non-Latin alphabet 〉 the first of the Sabbaths? That is after the manner of the Hebrew tongue, in which the first day is called one. Hag. 1.1. one day of the month, that is, the first. Neither is it improbable that the Evangelists in this manner of speaking, did point their finger to the history of creation, in which the first day of the world is called jom echad, One day. Gen. 1.5. For as that day was initial to the world, so the day of the resurrection of our Lord is the beginning of our glorification; as in that day light was produced, so Christ rising, the light of righteousness and joy is risen to us. Gerh. in Harmon. Evang. Vide Piscat. & mea Critica. Sac. Graeca.
Vers. 3. Only Mark expresseth this doubting, but when the rest of the Evangelists say that the stone was rolled away by the Angel, we may easily collect that they stuck perplexed & doubtful in counsel, until a passage was made by the hand of God.
Vers. 5. A young man sitting ] Mark here, and Luke 4.4. Say they were men, Matthew and John, they were Angels that appeared; Matthew and John show what they were indeed, the others declared what they seemed to be at the first appearance, or in what shape they appeared. Gen. 18.2. and 19.1. and 32.24. The Angels usually appeared unto men in the shape of men, that their Message might be delivered more familiarly, and received more comfortably. Mr. Ball.
Affrighted ] The Greek word signifies to be sore amazed and astonished with fear, the Septuagint use it. Dan. 7.7.
Vers. 7. Tell his Disciples and Peter ] Peter was specially named and severally from the rest of the Apostles, not as Baronius thinks, because of his superiority above the rest, but because he only denied Christ, and so had of all other most need of comfort after his horrible fall, yet is he set behind all the Disciples as inferior unto them, whereas they prefer the Pope to the whole Church, and make him Lord over it.
That he goeth before you into Galilee ] These women followed Christ out of Galilee, therefore the Angel foretells them that before they returned into Galilee, Christ should go before them there, and manifest himself unto them; this promise of Christ is Matth. 26.32. Mark. 14.28. But wherefore doth the Angel foretell that Christ should specially go before them in Galilee, and that they should see him there, when he was seen there neither only nor the first? both Christ and the Angel speak of that solemn and public apparition in which Christ revealed himself to all the Disciples together, in a Mountain of Galilee. 1 Cor. 15.6. Gerh.
Vers. 9. First to Mary Magdalene ] Therefore not to the Virgin Mary as the Papists say. It is very observable (saith Jansen ) that our Savior after his regeneration, in consolationem paenitentium, for the comfort of true penitents, appeared first to Mary Magdalene and Peter who had been grievous sinners.
Vers. 12. Into the Country ] Luke saith they went to the Castle of Emmaus. Mark expresseth the middle of the way, Luke the term or end.
Vers. 14. Vpbraided them with their unbelief ] Either because some of them did not yet believe, as it also happened in the last apparition, Matth. 28.17. and so their should be a synecdoche in the words, by which that is attributed to the whole society which some of it did, or because their faith was not yet free from all doubting, but their mind was struck with the mutual waves of faith and doubting. Gerh.
Vers. 15. Every creature ] That is, to all nations, so Matthew and Luke ; by the name of creature (as 1 Col. 23.) is understood only the reasonable creature, they only were capable and stood in need of the doctrine of the Gospel; man is so called by an autonomasie, because he is the chief of all creatures. Gregory gives a more subtle than solid reason of it, because man is a microcosme, and hath something common with all creatures, Being with stones, life with plants, sense with beasts, reason with Angels. The Monks say St. Francis preached to Birds, and to Fish. Beda to the very stones: Eve is called the mother of all living, that is, of all men. Preach the Gospel to the Jews and Gentiles, to bond and free of what state, degree or condition soever, See Mat. 10.5. and 28. Matth. 19.
Vers. 16. He that hath believed and hath been baptized shall be saved ] Qui credierit & baptizatus fuerit, &c. that is, shall have believed, and shall have been baptized, but he that hath not believed ] That is, shall not have believed, shall be condemned.
Vers. 17. The promise was made by Christ unto his Church, to be fulfilled immediately after his ascension. It extends only to the times of the primative Church, and to such as then lived. Perkins
Vers. 21. Sat on the right hand of God ] The Apostle most plainly shows, 1 Cor. 15.25. what Christ's sitting in the Heaven means, that which David said, sit at my right hand, he saith, it behooves him to reign. To sit therefore is to reign and to govern the Church, in the same phrase in which we are wont to say, that such a Pope now sits at Rome. Vide Estium ad Roman. 8.34. ad Ephes. 1.20. & ad Heb. 1.3. & 13.
ANNOTATIONS UPON S. LUKE.
CHAP. I.
L Vke collected an Evangelical History in the fiftieth year after Mark. See Grotius on ver. 1.
He was the perpetual Companion of Paul in his travels. 2 Tim. 4.11. Col. 4.17. Philem. 24. He only makes a preface before his Gospel that he may briefly show the reason which induced him to write. He was a Syrian by nation, being born at Antioch the Metropolis of Syria, and by his calling a Physician.
His speech both in the Gospel and Acts is more elegant, and savors of secular eloquence.
A Father said of Sains Luke's Gospel, which he dedicated to Theophylus (which signifieth a lover of God) Si Deum diligis ad te scriptum est : If thou beest one that lovest God, this Gospel is written to thee.
Vers. 1. Many ] Either Matthew and Mark published before Luke, as Chemnit, or some false Apostles and Evangelists, whereof there were many.
He calls in this proaemium the Gospel a narration, or declaration, which the Apostles viva voice delivered concerning the Person, Life, Office, and Actions, of Christ, which the whole Apostolical Church then received with a certain faith and full assent. Chemnit.
Most surely believed ] Or fully persuaded; the word in the original which signifieth to be fully persuaded, is a metaphor borrowed from ships which are carried with full sails, and it signifies a most certain persuasion of the truth of things which have been sufficiently proved to us, so Grotius.
Vers. 2. Even as they delivered them unto us, &c. ] The sense is, that that is the true Doctrine of the Gospel, which the Apostles as Ambassadors, being called by God, and sent to preach, delivered viva voice through the whole world, as the rest, or in writing, as Matthew.
Vers. 3. Having had perfect understanding ] The Greek word is metaphorically deduced from them which tread in others steps lest ought should escape them, for Luke would declare unto us a diligent study and manner of learning.
From the very first ] He declares the cause why he writes after the other Evangelists, because he inquired after the conception, birth, and education as well of John the Baptist as Christ, and began thence.
Vers. 4. That thou mightest know the certainty of those things ] 〈 in non-Latin alphabet 〉 is properly such a certainty by which we are certain that we do not err.
Wherein thou hast been instructed ] Or catechized, 〈 in non-Latin alphabet 〉 , that is, wherein thou hast been hitherto taught by a lively voice either before or after baptism, 〈 in non-Latin alphabet 〉 in Paul and Luke signifies to teach the rudiments of Christian Religion, viva voice. Gal. 6.6. Whence the candidates of baptism were called Catechumen in the primitive Church, because before baptism the first principles of the Christian faith were taught them by their teachers viva voice. Lucas Brugensis.
Vers. 5. Of the c • urse of Abia ] That is, the week of Abia. 2 Chron. 23.8. For the family of Abia was not now extant among the courses, there is no mention at all of him among the Priests that returned out of captivity, and therefore the Evangelist saith not that Zechariah was of his family, but of his course, that is, of a course that bare his name. Mr. Lightfoot of the Temple-service.
Vers. 6. Righteous before God ] That is, upright, Walking in all the Commandments and ordinances of the Lord blameless ] Commandments, That is, matters of morality and perpetual necessity, Ordinances ] That is, all such outward appurtenances to the worship of God as were required.
Vers. 7. And they had no child, because that Elizabeth was barren, and they both were now well stricken in years ] Elizabeth was barren in the flower of her age, and old age makes fruitful women barren, therefore in two obstacles there is a double wonder of the divine power, and that the Lord by a stretched hand from heaven might witness, that the Prophet was sent by him.
Vers. 12. And when Zacharias saw him, he was troubled ] Both by reason of the new and unusual vision, and also because of the Majesty of the Angel appearing, for he appeared in a heavenly shape. Even good men have been afraid at the presence of good Angels, when they have come with good tidings.
Corpus mortal tumultus non velit aetherios.
Vers. 15. He shall be great ] Both by reason of gifts and authority, and especially by reason of office.
In the sight of the Lord ] That is, in the Church or in the Ministry of the Lord, because he did as it were point with his finger at the present Messiah.
Shall be filled with the Holy Ghost ] The filling with the Spirit signifies excellent, singular, and extraordinary gifts of the Spirit, or abundance of gifts. For those which are furnished with the peculiar gifts of the Holy Ghost beyond the common reason of the vulgar are said to be full of the Spirit. Act. 6.5. and 11.24.
Vers. 17. The disobedient ] The Greek word may signify either such as will not be persuaded to believe, or rebellious. Both doth imply some stubborness, and therefore the Syriac translation hath it, stubborn.
Vers. 19. I am Gabriel ] Gabriel signifies the strong of the mighty God, by this he would teach Zechariah, that he ought to be admonished by beholding of him, not to measure this business by human weakness. It makes also for the confirmation of the certainty, that the same Angel which foretold the supputation of the time of the Messiah, Dan. 9.21. Should declare the accomplishment of it.
That stand in the presence of God ] That is, which serve him, as the Lord lives in whose presence I stand, that is whom I serve. Grotius thinks it is a speech taken from the Courts in the East, and is as much as if he should say that he is not every servant, but a Prince of the Heavenly kingdom. See Matth. 18.10.
Vers. 22. Remained speechless ] He was a Priest of Aaron's seed, to signify that the end of his Priest-hood was at hand, and that the people should look for another Priest.
Vers. 24. Hid her self ] The word in the original signifies very secret hiding. Hiding is coming into less company than ordinary. five months ] A month is here to be taken as women in their matters use to count a month. Piscator thinks it hard to be told why five months are mentioned. Beza alledgeth three causes, either because all Jewish women used to do so; or she misdoubted whether it would fall so yea or no; or because hiding her self so long, and then coming abroad on the sudden, the wonder might seem the greater. Chemnitz saith because she was ashamed to have lust now in her old age, because she might at her first coming abroad, convince that she was with child.
The Arabic hath it, & occultavit graviditatem suam, she hid her being with child, lest we should think that she was not seen by any for five whole months, but that she conceald her being with child, for in the five first months those which are with child are not so big but it may be hid from those that behold them if they be silent, especially if by reason of their great age, there be no cause to suspect so much.
Vers. 25. My reproach ] In that she calls it her reproach rather than her husbands, we thence learn (saith Cartwright ) that either yoakfellow ought rather to ascribe the sault of barrenness to themselves, rather than to lay it on the other.
Vers. 28. Highly favored ] or graciously accepetd, or much graced. The Greek word signifieth freely beloved, not full of grace, both here and Ephes. 1. in Chrysostom's judgment.
The Monks have depraved these words, and say, that Mary is full of grace as the neck of the Church, as Christ is the Head, and that blessed among women, they have in their postils transformed into this blasphemous sentence, let women be blessed in thee, as men in the Son Christ.
These holy words of the Angel are profanely, superstitiously, and idolatrously abused by the ignorant Papists, as a prayer, when they are none, mumbled in Latin, whereof they know not the sense, said unto stocks and stones, yea to God himself.
The Lord is with thee ] That form is most usual in Scripture, but it is used two ways. 1. Optative, let the Lord be with thee. Josh. 1.17. 1 Chron. 22.1. 2. Indicative, the Lord shall be with thee. 1 Kings 10.7. Iud. 6.12. This latter signification doth better agree to the Angels sentence. Gabriel might so speak because she was about to conceive and bring forth Immanuell, which is God with us.
Blessed art thou among women ] Or rather blessed be thou, it is taken out of Iud. 5.14. See Ruth. 3.10.
Vers. 29. She was troubled at his saying ] As before in Zechariah, v. 12. It is taken from stirred water, and signifies perplexity of thoughts, when one cannot tell what resolutely to think. John 11.33. and 13.21.
Vers. 31. Shalt call his name Jesus ] That which Isaiah called Immanuell, the Angel called Jesus performing the office of an Interpreter, whence it appears, that there is the same signification in both. For whether we say this is he by whom God is favorable to us, (which Immanuell signifies,) or this is our Savior, the sense is one.
Vers. 32. He shall be called great ] 1. In respect of his Person, because He was both God and man. 2. In respect of his Office. 3. In respect of his kingdom. Chemnit.
The throne of David his father ] Christ may be said to have the throne of David two ways. 1. Properly, for he was borne King of the Jews, by right descent from his Father David, as his genealogy plainly showeth. Luke 3. Matth. 2.2. 2. Typically, for David's kingdom was a figure of Christ's kingdom, and David himself a type of Christ. Ier. 23.5, 6. Hos. 3.5.
Vers. 33. And of his kingdom there shall be no end ] Obj. 1 Cor. 15.24. It is said, Christ shall deliver up the kingdom to the Father. Ans. Luke speaketh of Christ's kingdom in respect of it self, the Apostle in respect of the administration of it. In the former respect it shall never be abolished, Christ shall always have a people to rule, but He shall not rule as now he doth by Magistrates, Ministers, the word and Sacraments.
Vers. 34. How shall this be ] There is threefold how ] viz. of curiosity, incredulity, and infirmity, she doubted not of the effect, but inquired after the quality of the effect it self.
Vers. 35. The manner of her conception is expressed in those two Phrases of coming on her and overshadowing her, to show that this was an effectual work, and yet so difficult to conceive that we cannot reach unto it.
The power of the most High ] That is, the Holy Ghost.
Over shadow ] A metaphor from birds cherishing their young ones, that so the Angel may show that this child shall arise by that power by which the world it self began. See Junius on Gen. 1.2.
Vers. 41. The babe leaped in her womb ] The Greek word signifieth to leap as lambes and calves being well fed. The word is used by the LXX. for Jacob and Esau's stirring in the womb. Gen. 25.22.
Vers. 42. Blessed art thou among women ] We do acknowledge that the Virgin Mary was blessed among women, as here, and a blessed woman, as 28. and 48. verses, yet more blessed as Austin saith in receiving the faith, then in conceiving the flesh of Christ. We count her holy, meek, humble, we praise God for her, that he made her the instrument of Christ's coming into the world, and desire to imitate those virtues and excellencies that were in her. But the Papists commit gross Idolatry, they give her the titles of Mediatrix, Salvatrix, She-Savior, Queen of Heaven, Queen of mercy, They parallel ubera & vulnera, making the milk of Mary to be as precious as the blood of Christ, they call her unicam miserorum spem.
Calvin saith, if she should now live and see that honor which is due only to God, given to her, she had rather they should draw her about by the hair, spit in her face and offer her the foulest abuse that may be.
Vers. 43. And whence is this to me, that the mother of my Lord should come to me ] They are not the words of one being ignorant or doubting, but affirming her self unworthy. Ruth. 2.10.
Vers. 44. The babe leaped in my womb for joy ] In gaudio magno the Syriac, that is for great joy. This motion was not natural but spiritual, and therefore John was sanctified in his Mothers womb, and did really rejoice at the presence of Christ in the Virgin.
The word 〈 in non-Latin alphabet 〉 signifies outward gesticulation or exultation, as Psal. 65.13. and so it is to be understood here: The Babe in my womb leaped with extraordinary gesticulation or exultation.
Vers. 46. My soul doth magnify the Lord, &c. ] Compare this ode with that which Hannah sung after Samuel was borne. 1 Sam. 2. For as Peter martyr hath observed, they are so like, that the blessed Virgin seems to have taken much out of that song.
Vers. 47. And my sprit hath rejoiced ] 〈 in non-Latin alphabet 〉 The Greek word signifieth exulting, such a joy as we use to express by outward signs in the body, as dancing. The Syriac hath a word whence an exclamation made for joy is deduced: Euge, Euge. Some by soul would have the understanding to be meant, and by Spirit the will. à Lapide, by soul would have the inferior part of the soul to be meant, which respects natural things, by the Spirit the Superior, which respects divine and Spiritual things.
In God my Savior ] Who both delivers and keeps me, and is the author of perpetual salvation, for the word 〈 in non-Latin alphabet 〉 comprehends these three benefits of grace. The Syriac renders it, In Deo vivificatore meo.
Vers. 51. He hath shown strength with his arm ] A great power of God is declared by his finger, greater by his hand, greatest by his arm. See Exod. 15.16. and Psal. 76.16. and 89.14. and 97.1. Isaiah 40.10. and 62.8. Job. 40.4.
Vers. 53. He hath filled the hungry with good things ] By the hungry are meant those who feel themselves void of grace, yea, as it were pined and starved for want of it .
Vers. 59. On the eighth day they came to circumcise the child ] We collect saith Calvin from the words of Luke, that although they circumcised their Infants at home, yet they were not wont to do it without the company of many men, and that deservedly, for since it was a common Sacrament, it ought not to be administered privately.
Vers. 66. The hand of the Lord was with him ] The grace of God was many ways conspicuous, which openly shown that he should not be an ordinary man.
Vers. 68. Blessed be the Lord God ] He is worthy of praise, or Let the Lord be celebrated and extolled, redeemed ] or as the words are, hath wrought redemption, the Syriac is, fecit ei redemptionem. That is, by Christ incarnate inchoative.
Vers. 69. An horn of salvation ] That is, a mighty Savior for us, 2 Sam. 22.3. Psal. 132.2. Thou hast laid help on one that is mighty, which Isaiah expounds, mighty to save, Isaiah 63.1. The glory and strength of horned beasts consists in their horns.
Vers. 70. As he spake by the mouth of his holy Prophets which have been since the world began ] As if they had all but one mouth and message. All the holy Prophets prophesied of Christ, of his strength, victory, and Kingdom.
Vers. 74. That we being delivered out of the hands of our enemies might serve him without fear ] Delivered out of some dark deep hole, it signifies to bring forth something to light, enemies ] The Devils, wicked men, sin, death, and hell.
The manner of our service must be, first without fear, either without cause of fear, as Rom. 8. 1. Or without servile fear, not constraind, but willing and cheerful. 2. Universal, in holiness, toward God, in righteousness ; towards men. 3. Before him, (as in his sight) sincerely. 4. All the days of their life, constantly in all estates unto the end. Col. 1.10.
Vers. 76. The Prophet of the most High ] See Mat. 5.9. as if he should say, Thou John (saith à Lapide ) although thou beest such a little Child, only eight days old, yet after 29. years when thou art a man, thou shalt be a Prophet, publishing and declaring Christ.
Vers. 78. The day-spring ] Greek the East, by a metonymy of adjunct for the Sun rising. The Chaldee Zach. 3. and 6. Chapters turns it Messias, that is Christ. The Hebrew word there is tsemach, which properly signifies a branch.
CHAP. II.
Vers. 1. ALl the world ] That is, all the Provinces subject to the Roman Empire; the Romans arrogantly called themselves the Lord's of the whole world. The Syriac hath it, universus populus possessionis, or Dominij ejus, viz. subject to Augustus, and the Romans. à Lapide.
Vers. 2. This taxing was first ] Luke saith this description was first, viz. in respect of the other, which followed after ten years, or the first general tax which happened in the whole world now in peace under Augustus and the Romans, for the other impositions were particular in certain provinces. à Lapide.
Vers. 4. And Joseph also went up from Galilee out of the City of Nazareth, into Judea, unto the City of David, which is called Bethlehem ] That is, He went up from Nazareth a City of Galilee, where (as the Angel relates) the Virgin conceived Christ. Whence Christ was called by the Jews a Galilean and Nazarite.
Bethlehem ] The house of bread, it received its name from the goodness and fertility of the earth. It was situated beyond Jerusalem, and was distant from it a journey of two hours.
Vers. 7. Her first born Son ] The first born by the fault of the version (saith one ) is referred to Mary, as if Christ were her first born, when he is so called in respect of his Deity, because He is before all Creatures, and for that cause truly God, as 1 Col. 15. and Heb. 1.5.
Because there was no room for them in the Inn. ] An Inn is domus populi, open to all passengers that will take it up, Juris publici, wherein everyone hath a right, yea and in the most common part of the Inn, the stable, all have interest.
Vers. 9. The Angel of the Lord came upon them ] It signifies a sudden and unhoped for coming, Luke 21.34. and 24.4. Acts 4.1. and 10.17. and 11.11. and 12.7. 1 Thess. 5.3. It signifieth also to assist one from some higher place, Numb. 14.14. Luk. 4.39. in which sense it may be here also taken, Angelus pastoribus 〈 in non-Latin alphabet 〉 , that is, from above, as it were from the air hanging over their heads, stood by them.
Vers. 10. Good tidings of great joy ] All God's people throughout the whole world should greatly rejoice in Christ.
There are Prophecies extant in the Prophets of this great joy, as Isaiah 9.3. and 35.10. and 51.5.11.
Vers. 13. A multitude of the heavenly host ] So an orderly multitude of Angels is called, as elsewhere a legion of Devils; where many Angels appear there one as a Ruler is set over the rest.
Vers. 14. First the Doxology or praise, Glory be to God on high. ] Secondly, gratulation, rendering the reason thereof; because of Peace on Earth, Good will towards men ; for the conjunction 〈 in non-Latin alphabet 〉 is not to be taken here for a copulative, but as vau is frequently used in the Hebrew for a Conjunction causal.
Glory when it is referred to God, often signifies the Divine presence, or Shekhinah, as in 9. v. 2. the high and glorious supereminency or majesty of God, which consisteth in his three-fold Supremacy, of power, of wisdom, and of Goodness, so here, and then to glorify, or give glory unto God, is nothing else but to acknowledge this Majesty or greatness of his supereminent Power, Wisdom, and Goodness. Mr. Mede in loc.
Good will ] Some refer it to God, and take it for the eternal love of divine complacency which moved him first to the work of our redemption. See Cornel. à Lap. Others refer it unto men, and make it a limitation of that which goes before, reading 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 , not peace on Earth, to men good will, but peace on earth to men of good will, so Austin, Cyprian, Ambrose, and most of the ancient and learned Fathers. The Rhemists translate out of the Latin, peace unto men of good will.
Vers. 19. Pondered them in her heart ] That is, by meditating upon them in her mind, she had wrought them into her heart and affections.
Vers. 21. And when eight days were accomplished for the Circumcising of the Child ] After eight days were consummated that he might be circumcised: So Erasmus and the vulgar Latin read it; but if the eight days were consummated, the infant against the precept of the Law was circumcised the ninth day; therefore Beza's version is better, cum advenisset dies octavus ut circumciderent puerculum, when the eighth day came, that they circumcised the Child: so 2 Act. 1. Beza renders it cum advenisset dies Pentecostes.
Vers. 23. Every Male that openeth the womb shall be called holy to the Lord ] Whereupon divers Fathers, viz. Theophylact, Ambrose and Origen, said, that Christ was that immaculate one, who alone (without the preceding act of man) Matris suae vulvam aperuit, as witnesseth their own Bishop Jansen, yet the Papists condemn us for saying, that the blessed Virgin did in bearing Christ vulvam aperire, which the Romanists will have to be all one with virginitatem corrumpere. Bishop Mort. Protest. Appeal. l. 5. c. 22. Sect. 1.
Vers. 24. A pair of Turtle Doves or two young Pigeons ] A manifest sign of her poverty (for all à Lapides shifts) for the Law was that they should offer a Lamb with a little bird, but those whose poverty would not suffer them to do it, they brought two little birds, whence we may collect that the Wise men gave not much gold, since they brought it rather to honor Christ than to exercise their liberality, as their Custom was to come to their Kings. Grotius.
Vers. 25. Waiting for the consolation of Israel ] That is, when Christ would come who is consolation in the abstract, the only ground of comfort to the Israel of God. See 40. Isaiah 1. and 51.3. and 61.1.
Vers. 29. As if he should say, I have now Lord lived long enough; Let me now depart in peace, seeing I have seen thy Christ my Savior.
Depart ] The Greek word 〈 in non-Latin alphabet 〉 is properly to loose one bound with bonds, the LXX. use it Gen. 45.2. Numb. 20.29. for to die.
Vers. 30. Mine eyes have seen thy Salvation ] There is a great emphasis in this pleonasme, as when we say in Latin, His ego oculis vidi, we are said to see something in mind, and opinion; here Simeon rejoiceth at the corporal sight of Christ, which yet before he had really embraced with his faith, as John 8.56.
Thy Salvation ] Adumbrat Simeon nomen 〈 in non-Latin alphabet 〉 . Dilher. Simeon shadows out the name of Savior. Christ Jesus is here meant. See Psal. 50.23.
Vers. 32. A light to lighten the Gentiles, and the glory of thy people Israel ] The light of the Gentiles is preferred before the glory of the Jews. He puts the Gentiles before the Jews, because the second calling, the conversion of the Jews to Christ, shall not be until the fullness of the Gentiles come in.
He is called, The glory of the people of Israel Not as if the Gentiles had not cause to glory in Christ, for all our glorying must be in him, but the Israelites have a peculiar glory from Christ, because he came of them, Rom. 9.5. and was first appointed for them. Rom. 3.2.
Vers. 34. And for a sign which shall be spoken against ] Of six sundry senses I select two: Signum to mean here either scopum, or vexillum, the Archers mark, or the Banner in War, which every Enemy strives to win, or throw down. This later metaphor Tolet rejects, and saith, the word bears it not, perhaps because Calvin and Beza so expound it. Maldonado, as learned a Jesuit as he, approves it. Both metaphors have the same meaning. à Lapide and others say the Evangelist alludes to that in Isaiah 8.18. I and my children are for signs, but a sign spoken against, many should be his adversaries.
Vers. 40. And the child grew and waxed strong in Spirit ] Which word is spoken of the nourishment and augmentation of the body in children. Gen. 21.8. Iud. 13.24. The words have relation to the gifts or spiritual operations, Ephes. 3.16. Acts 6.3. 〈 in non-Latin alphabet 〉 , wisdom, signifies, gifts in the mind or understanding; 〈 in non-Latin alphabet 〉 , grace, gifts in the other inferior faculties of the soul, in the gestures and actions, to all which a peculiar divine grace was added.
Vers. 48. They were amazed ] 1. Feared lest he should leave them. Thomas in loc. 2. Lest he should fall into enemies hands. Gloss.
Thy Eather ] 1. In opinion, Luk. 3.23. 2. In care. 3. Husband to Mary.
Vers. 49. That I must be about my fathers business ] It is an elegant phrase, in his esse, for to be seriously employed, as that also was used in the Sacrifices, Hoc age, as now among Christians, sursum corda.
Vers. 52. Increased in wisdom and stature ] In stature really, and also in wisdom and favor with God, as Ambrose and Fulgentius interpreted it, limiting themselves to his humanity, and the state of humiliation which for our sakes he underwent. See ver. 40.
CHAP. III.
Verse 2. ANnas and Caiaphas being the High-Priests ] Not as if at one and the same time there had been two chief Priests, for this by the Law was not lawful, neither do we read in histories that it was done. But when the last of the Roman Governors did violate the Laws of the Temple, Annas, who according to the Law ought to be chief Priest in the whole time of his life, was removed from the Office, and after divers changes Caiaphas at length was brought into his room, or which is more probable, those two were Priests by turns. John 18.13. and Act. 4.6.
Under the high-Priesthood both of Annas the Father in Law to Caiaphas, and of Caiaphas Son in Law to Annas, ruling successively; so as John preached in the several years where they succeeded in Government to each other. Dr Hals Paraphrase upon the hard Texts of Scripture.
Vers. 7. O generation of vipers ] Christ in general seems to have respect to that which is written, Gen. 3.15. of the seed of the Serpent, which namely are of the Devil, John. 8.44. and 1 John. 3.8. for thereby is signified a nature infected with the poison of sin by the Serpent, which by malice, wicked education, corrupt instruction, may be made incurable and deadly poison as that of the Viper is described to be, Act. 28.4. and Mat. 23.33. the Pharisees are called Serpents, a generation of Vipers.
Vers. 8. Bring forth fruits worthy of repentance ] Or meet for, as the very same phrase is translated, Mat. 3.8. Evil fruits deserve repentance, and therefore worthy here cannot imply any matter of desert.
Vers. 11. He that hath two coats let him impart unto him that hath none ] That is, He that hath things necessary and in abundance, let him give freely, yet so as he reserve one coat to himself.
Vers. 14. Do no violence to no man, neither accuse any falsely ] The first word signifies, toss no man too and fro: The other, get nothing by Sycophancy. Be content with your wages ] These are three commendable things in Soldiers.
Vers. 16. Shall baptize with the Holy Ghost, and with fire ] That is, with the Holy Ghost which is like fire, not only in purging away their dross and corruptions, but mightily heating them, and stirring up strong and ardent affections in them for God and his glory.
Vers. 23. And Jesus began himself to be about 30. years of age ] Only Luke expressly saith, that in the thirtieth year of the age of Christ according to the flesh assumed this was done: in which age the Priests of the Levitical kind were admitted to the public Ministry. Numb. 4.3.
Vers. 36. Which was the Son of Cainan ] In the Genealogy of Christ the name Cainan is brought, which is not in the Hebrew Edition, but in the Edition which the Hellenists used: For learned men think that it seemed good to the Holy Ghost, when the history of the Gospel was delivered in Greek to come to the Gentiles (which were to compare this narration of Luke with the Greek Edition) to pardon that, it being now a received error, although besides the truth. For we must not think that Luke opposeth the truth of the History, but somewhat indulgeth for a time the public error which was so deeply rooted, until there were a fitter place for the Church to order something concerning that thing without a greater loss. Although their opinion seems to be the sounder, which deny that the name of Cainan was inserted either by the Septuagint, or by Luke, and that it rather crept in elsewhere after the Gospel was written by Luke, of which their conjecture they had good reasons, as we may see in Cornelius à Lapide his Commentary on the 11 Chapter of Genesis. Compare this place with Gen. 10.25. and 1 Chron. 1.8. there Arphaxad is said to have begotten Sala, and so Gen. 11.12. the year of Arphaxad is designed in which he was borne from that Sala, viz. 35. It is a wonder that Cainan is inserted between Arphaxad and Sala, as if Sala were not the Son of Arphaxad, but the Grandchild of Cainan. There are which would have Luke follow the Lxx. Interpreters, with which you may read in the like manner, Gen. 10.25. and the following Chapter. Therefore they think that the Evangelist in a matter of no great moment, and which nothing pertains to the faith, with a holy condescension, had rather follow those that err, than by an unseasonable dissent cast a scruple, or else to bring the authentickness of their Gospel into danger with the weak or obstinate, which he had persuaded, that these pen-men of it were without error. But in this opinion (by the authors favor) there seems to be nothing sound. Therefore I see not how Luke and Moses can be better reconciled (saith Bochartus ) than by following the opinion of Cornelius a Lapide a famous Jesuit, who thinks that by the error of the Scribes the name Cainan crept into the sacred Text, and so into the Edition of the Lxx. & multa suadent imo persuadent, that that is not rashly affirmed by him, 1. Because Philo and Josephus who do follow the Greek Edition in other things, have not remembered this Cainan. 2. Jerome in the book of his Questions upon Genesis, in which by comparing the Greek and Hebrew Copies he diligently notes if they anywhere differ, simply writes that Arphaxad begat Sala, neither doth he observe any difference between the Books. Lastly, A most ancient Copy of the New Testament, which Beza used, had nothing of Cainan, as he himself testifieth in his Annotations.
CHAP. IV.
Verse 1. WAS led by the Spirit ] 〈 in non-Latin alphabet 〉 , agebatur, which word is used of a peculiar inward force and impulse of the Spirit. Rom. 8.14. Gal. 5.18.
Vers. 2. Being forty days tempted of the devil ] 〈 in non-Latin alphabet 〉 , that is, suffering temptation from the devil, from whence some collect, that Christ suffered many other temptations from Satan in these forty days, besides the three temptations mentioned by the Evangelists; See 13. ver. Yet Luke (saith a Lapide ) seems especially in this word to have respect to those three famous temptations of Christ, which he after rehearseth.
Verse. 3. If thou be the Son of God, command this stone that it be made bread ] Satan first propounded to Christ that He would either turn all or many stones of that place into bread. And presently according to the description of Luke, he may be understood to have added, Or if this be too much, say to this one stone let it be bread.
He might hold one stone in his hand, and show the other stone lying upon the ground. Brugensis.
The opinion of many Divines is probable (saith à Lapide ) that the Devils sin at first was this, when God revealed to him that the Son of God should assume human nature, and commanded him to submit himself to the man Christ, he envied Christ that he being a man should be preferred before him a most glorious Angel; and that the human nature should be assumed into an hypostatical union with the second person of the Trinity, therefore he rebelled against God and Christ; wherefore perceiving that this man was called the Son of God by the Father and John the Baptist, he would try whether He was the true Son of God; that he might pour out upon him his ancient envy, anger, and indignation. Therefore it is probable (saith à Lapide ) that the Devil did not at first abruptly say to him, If thou beest the Son of God, command these stones to be made bread, but that he first courteously saluted him, and by fair speeches insinuated himself into him, saying, what my Lord dost thou here alone, what dost thou muse on? I saw thee baptized in Jordane, and heard a voice from heaven saying, this is my Son, I desire to know whether thou beest truly the Son of God by nature, or only his adopted Son by grace? I see also that by fasting forty days thou art very hungry, therefore if thou beest the Son of God satisfy thy hunger, and turn those stones to bread; for it will be very easy for thee to do it.
Vers. 5. In a moment of time ] So the vulgar interprets it 〈 in non-Latin alphabet 〉 , in puncto temporis. Beza. Erasmus thinks the metaphor is taken from a mathematical point. Some think it is a metaphor taken from the points of Scribes.
Vers. 6. And the Devil said unto him, all this power will I give thee and the glory of them ] Lucas Brugensis, on Matth 4.8. Thinkes the Devil by the art of the optickes, (in which he is most skillful) did expose to Christ's view all the kingdoms of the world.
Vers. 12. For it is delivered unto me, and to whomsoever I will, I give it ] Whence it is manifest (saith à Lapide ) that he feigned himself to be the Son of God, God, saith Hilary, and consequently to be adored.
Delivered to me ] By God, he conceals the name of God both because he hated him, and because he would be esteemed and worshipped as God.
Vers. 13. And when the Devil had ended all the temptation, he departed from him for a season ] As if he should say, that rest or truce was not given to Christ until he was exactly tried with all kinds of temptations.
Vers. 15. Being glorified of all ] That is, the Galileans and others, for his doctrine and miracles, began excellently, honourably, or gloriously to think and speak of him, to give great authority to him, and to have him in singular honor.
Vers. 16. He went into the Synagogue on the Sabbath day ] In the time of his ministry he observed this custom, that in the days of the Sabbath for the most part he entered into Synagogues to teach. John 18.20.
And stood up for to read ] Our Lord stands up to read the Law, but v. 20. sits down to preach, the one, to show reverence to the giver of the Law, the other, authority over the congregation, which he taught as a Prophet.
Vers. 17. And there was delivered unto him the book of the Prophet Isaiah ] Seeing sections out of the Law and Prophets were read every Sabbath, there was given him a book which was more difficult to expound; and that book most clearly prophesies of Christ.
When he had opened the book ] 〈 in non-Latin alphabet 〉 , unfolding or opening. Their Books were not written as ours are in several leaves; but according to the custom of those times, in one large scrowle of parchment, or other matter, which was rolled together like the web upon the pin. Psal. 40.7.
Vers. 18. He hath anointed me to preach the Gospel ] Enduing with grace is called annointing for the resemblance it hath with an ointment. An ointment is a composition, and hath these ingredients, oil and sweet odors, by virtue of oil it soaks into the bones, Psal. 109.18. By virtue of the sweet odors mixed with it, it works upon spirits and senses; oil represents the virtue of the power of the Spirit, and odors the comfort of grace.
Vers. 20. And he closed the book ] The word is complicans, folding, rolling it up, and v. 17. explicans, unfolding or opening it. See Beza on that verse. And sat down ] Challenging to himself by his own right the office of a Teacher, others of the common people did stand when they interpreted, Act. 13.16.
Were fastened on him ] 〈 in non-Latin alphabet 〉 signifieth when with fixed eyes we do attentively, and as it were immoveably stick in the beholding of anything.
Vers. 22. And all bare him witness ] That is, their mind was so convinced with those things which were spoken by Christ, that they could not doubt nor contradict the Prophecies agreeing to him.
Gracious words ] An Hebrew phrase, in which the force and grace of the Holy Ghost was conspicuous.
Vers. 30. But he passing through the midst of them ] That is, with much confidence, safety and assurance, he withdrew himself. The same kind of speech is repeated John 8.59. Where it is plainly intimated that Christ by his divine power was made invisible to his enemies, wherefore it is credible that he escaped here after the same manner.
Vers. 36. With authority and power ] 〈 in non-Latin alphabet 〉 , potestas, authority, is a right or moral faculty, 〈 in non-Latin alphabet 〉 , potentia, power, is an active force or natural faculty.
Vers. 38. Simon's wives mother was taken with a great fever ] Peters Mother in law, (for that he had a wife is manifestly collected from this history) was ill of a fever, not a light or remiss one, but so vehement that she lay down with it. Luke calls it a great fever, for she was old being the Mother of Peters wife, and in old people such fevers are dangerous and deadly, which can hardly be cured by nature whose forces are weak. Christ did not only heal her by his word, as he did the noble man's son that was sick of a fever; John 4.50. But he used peculiar gestures. He came to her where she lay down, saith Mark. 2. Laying hold on her hand, he lifted her up. 3. He stood above her, not as if he stood upon her as it were kicking her with his feet, but that he stood so near her, that bowing his body he did as it were lie upon her, that is the meaning of the Greek words. 4. He reproved the fever, this declares the power of Christ, that he so healed this woman that had long conflicted with a fever, and was so worn with it, that she kept her bed, that without the relics of weakness she presently recovered both her strength and health.
CHAP. V.
Verse 1. AS the people preassed upon him to hear the word of God ] Christ's hearers did 〈 in non-Latin alphabet 〉 , they lay upon him, they preassed upon him; the word of God, in opposition to the traditions of men which the Pharisees taught.
Vers. 5. We have toiled all the night ] Which is more seasonable for taking than the day, and have taken nothing.
Vers. 6. And when they had thus done, they enclosed a great multitude of fishes, and their net brake ] When Jesus called those Disciples, they had been fishing all night and caught nothing; but when Christ bad them let down the net, they took multitudes, to show to us, that the success of our endeavors is not in proportion to our labors, but the divine assistance and benediction.
And their net brake ] This verse seems repugnant to that John 21.11. Suppose they had written both of one miracle (as they do of divers) yet there is no contradiction, the one intending thereby to signify, that the greatness of the burden exceeded natural ability of instruments which they had to bear it, the other that the weakness thereof was supported by a supernatural and miraculous addition of strength. The nets as touching themselves brake, but through the power of God they held. Hookers Eccles. Pol.
Vers. 7. Began to sink ] Would have sank unless he had been upholden by a miracle.
Vers. 9. He was astonished, and all that were with him ] Amazement besieged on every side, and possessed them all, so the Lxx use the word 〈 in non-Latin alphabet 〉 , Psal. 18.5. and 2 Kings 22.5.
Vers. 16. And he widrew himself into the wilderness, and prayed ] Thence we may gather what Christ did when he was not busied in teaching and working miracles, viz. was intent on prayer, praying and giving thanks for his ministry and office, and for the whole Church to be gathered in the New Testament.
The power of the Lord was present to heal them ] By this Hebraism he means, that the Lord healed neither by medicines, nor prayer, but that he exercised his power in healing the sick, or the virtue of the Lord, that is, the divine power, exercised itself in and by Jesus Christ in healing the sick.
Vers. 21. Who is this which speaketh blasphemies? who can forgive sins but God alone ] That is, he cannot be either the Messias, or a Prophet sent by God, because he speaks blasphemies.
Vers. 27. And saw a Publican ] Publicans were certain Officers in the Roman Empire which did gather up the Tribute that was to be paid, and such gifts as were given: And because the goods of the Empire were called Publica, hence came the name of Publicans.
Vers. 29. Levi made him a great feast ] 〈 in non-Latin alphabet 〉 , A feast for all Comers. Erasmus out of Athenaeus saith the word signifieth splendidum epulum.
Vers. 39. The old is better ] vulg. melius, salubrius Beza, suavius Syrus, Piscat. Eras. quia scilicet levius est. For this word properly signifieth levity, as Mat. 11.30. Luk 6.35. Rom. 2.4. Ephes. 4.32. Old wines are wont to be of a more gentle taste, new more austere.
CHAP. VI.
Verse 12. COntinued all night in prayer to God ] Either because it was concerning a business belonging to the kingdom and glory of God, or rather because it was a serious speech with God.
Vers. 13. Whom also he named Apostles ] This may be interpreted two ways: Either because afterward being installed into his Office he put that name upon them; or because he had now honored them with that Elogie in hope of the future dignity, that they might know to what end they were separated from the common Vulgar, and to what use they were destinated.
Vers. 15. Simon called Zealots ] The Zealous, to distinguish him from Simon Peter ; he was so called because of his earnestness and zeal for the Gospel.
Vers. 18. Vexed with unclean spirits ] Which Phrase he useth also, Acts 5.16.
Vers. 23. Leape for joy ] The word signifieth, to express mirth by some outward gesture.
Their Fathers ] That is, the ancient people of the Jews, for Christ speaketh here to his Disciples and others that were Jews by nation. Perkins
Ver. 24. But woe unto them that are rich ] He curseth the Rich, not all, but those which receive their consolation in this world, that is, are so contented with their estate that they forget the life to come. He shows therefore that riches are so far from making one blessed, that they are oft turned into the occasion of ones destruction.
Vers. 25. Woe unto you that laugh now ] It is the property of a man to laugh, therefore he speaks of laughter, not as a natural, but as a sinful act. For ye shall mourn and weep ] You shall have nothing but mourning hereafter.
Vers. 26. Woe unto you when all men shall speak well of you ] 〈 in non-Latin alphabet 〉 is opposed to all those things which are spoken of, persecution, hatred, accusations, reproaches, separation, ejection, and persecution.
Vers. 35. Lend, looking for nothing again ] Our own due and right must be parted with, when it is not the parties sin, but external calamity that hinders him, thou oughtest then to forgive it, at least to bear it till he be able.
Vers. 38. Good measure ] The good is general of just measure. Pressed down ] Levia, light things because they are porous we use to press down to make good measure. Shaken together ] Some things go together more straightly by shaking, as corn. Running over ] Agrees to liquid things. The Lord's meaning is, that God will most largely reward our beneficence. Into their bosom ] That is, he will so reward them that they shall perceive that they are rewarded.
An Hebrew phrase applied to the custom of the Nation, for the orientall Nations (among which were the Jews) wore long garments, so it was convenient for them to receive in their bosom those things which were plentifully given. Psal. 80.12. Isaiah 55.6. Jer. 32.18.
Vers. 48. He is like a man which built an house, and digged deep, and laid the foundation on a rock. And wh • n the flood arose, the stream beat vehemently upon that house and could not shake it: for it was founded upon a rock ] The builder is the professor of the name of Christ. Three parts of professors of wisdom are propounded. 1. To dig deep, that is, come to a deep search and examination of his own corrupt heart, that he may know the iniquity thereof. 2. To make choice of a rock for a foundation, that is, Christ. Ephes. 2.20, 21. Acts 4.12. 1 Cor. 3.11. 3. To build thereon, we are built on Christ by our faith in him. Ephes. 3.17. Psal. 125.1.
CHAP. VII.
Vers. 5. FOR he loveth our nation ] It is no doubt but the Jews commend him for his piety, neither could the love of the Nation everywhere hated, elsewhere proceed, which he evidently witnessed that he favored the Doctrine of the Law by the study of the Law and the worship of God, building them a Synagogue ; It is wonderful stupour in the mean while, that by their suffrage they acknowledge a Gentile to receive the grace of God, which they contemptuously refused.
A Synagogue ] The Synagogue was 1. For instruction, there, as in a School, they were instructed in God's Law.
2. Petition, there was an Oratory, whether at times they went to pray.
3. Correction, there were offenders punished, as several passages in the Gospel show.
Vers. 12. The gate of the City ] For the Jews had their Sepulchers out of the City, as we may see, Mat. 27.59. and other people also, whence he is said to be carried out. And so the cause of public health requires, which is much impaired by the evil air of graves. The more may we wonder why Christians should have their sacred meetings in those places in which those carcasses are, which was first brought in for the memory of the Martyrs, but not so well continued.
Vers. 13. And when the Lord saw her, he had Compassion on her, and said unto her, weep not ] He really shown the efficacy of comfort, restoring the raised Son to his mother. He useth two instruments, as it were, in the raising up of this dead person, for he touched the Biere, and spake to the dead; 1. That he might show that the destruction of death, and restitution of life, is the power and work of his person, not in the divine nature only, but in that also which he assuming from us, enriched with the fullness of the divinity. 2. That he might teach, that the mean, or instrument, by which those benefits of Christ are communicated to us, are his word, by which he will destroy death, and restore life in us. This is the first raising of the dead made by Christ in the New Testament.
Vers. 14. Young man, I say unto thee, arise, or be raised from the dead ] Jesus (when those that carried the young man stood still) cried to the dead man, not in words of praying, (as Elijah and Elisha did) but in the word of commanding. For so is the word 〈 in non-Latin alphabet 〉 , used of the dead, Mat. 11.5. and 14.2. and 16.21.
Vers. 16. And there came a fear on all ] The common people amongst them which believed not in Christ could not so lightly neglect or calumniate this miracle as the rest for the unusual greatness of it, for in nine hundred years almost after Elisha we read of no such thing to have happened in Israel.
And they glorified God ] Because they declared that this miracle was a testimony and warning that God either sent some famous Prophet, or the Messias himself.
A great Prophet is risen up ] All those which were sent by God were called Prophets. They call him a great Prophet, because he restored the dead to life, not by prayers, nor by the spreading of his body upon him, but by a bare command, without all example.
Vers. 22. To the poor the Gospel is preached ] Some translations (as the Geneva) have it, The poor receive the Gospel : Which is more proper. The poor are Evangelized or Gospelized, so is the Greek, as we say, one is Frenchified, or Italianated, when his Garbe and carriage are such as if he were a natural Frenchman, or Italian, so their speeches or Judgments, actions and affections are transformed into the Gospel.
Christ speaks this in a twofold reference: 1. To the freeness of his love, he hath no respect of persons. 2. In reference to the effect, the poor receive the Gospel, have received a tincture or impression of the Gospel, are transformed into it.
Poor ) These words are absolutely true of the spiritually poor or humble: 1. Because he was made so by the Gospel. 2. Was bred by it, therefore is nourished by it; yet 2 lie . they are intended by Christ of the outwardly poor, because he bids them tell what they had heard and seen, they could not see the spiritually poor. 2 lie . All the rest of the things which they were to tell John of were temporal, bodily blindness, lameness, death, therefore this. 3. Christ speaks of miracles, for a gracious man to receive the Gospel is no miracle. 4. This exposition agrees with other places, John. 6.26. and 7.98.
3 lie . This is not true of them universally, nor exclusively, not all the outwardly poor, nor only they, receive the Gospel; but fourthly probably and for the most part the poor rather than the rich embrace it, and more eminently receive it; 1. Into their understandings to know it. 2. Into their judgments to allow of it as true. 3. Into their wills to consent unto the goodness of it. 4. To obey the truth of it in their lives.
Vers. 25. Are in kings courts ] In Kings Palaces. Piscat.
Vers. 28. He that is least in the Kingdom of God is greater than he ] That is, the least Doctor in the time of the New Testament (who is in no wise to be compared with John for the gifts of the Spirit ) in which the Gospel concerning the kingdom of heaven is preached, is more excellent than John in respect of the kind of his doctrine.
Vers. 30. The Counsel of God against themselves ] 〈 in non-Latin alphabet 〉 , in or against themselves, the words will bear either: In themselves, because they knew it, and took it into consideration, and yet rejected it: and against themselves, because it was their destruction.
Vers. 33. But John the Baptist came neither eating bread nor drinking wine ] That is, he observed not a vulgar, but an extraordinary, peculiar and austere kind of life, he drank only water, and did eat locusts and wild honey.
Vers. 34. The Son of man is come eating and drinking ] That is, Christ in his external and common life affected nothing singular or extraordinary, but applied himself to the vulgar and usual custom.
Vers. 35. Wisdom is justified ] That is, acknowledged and declared to be just.
Vers. 37. A sinner ] A notorious sinner. Whereas divers others addressed themselves to Christ for corporal mercies, this only cometh for spiritual, even for remission of her sins. There are three great things observable in this history. 1. Great sins. 2. Great repentance and humiliation. 3. Great love and grace of God through Christ in pardoning sin.
Brought an alabaster box of ointment ] It was a Custom to anoint guests at feasts, in token of welcome. See 26. Matth. 7.
Vers. 44. Thou gavest me no water for my feet ] It was a custom amongst them to give water to their guests coming far for their feet, as is manifest from Gen. 18.4. and 19.2. and 43.24. and Judge. 19.21. 1 King. 25.41. Thess. 5.10. They did it either that they might wash their feet which they had fullied in the way, or because of their weariness, for cold water refresheth a wearied person. Simon seems not to have neglected this Custom, because Christ came not far, but was only invited to feast with him, unless it can be proved that water was wont to be given to such as were invited to a feast. Drusius in praeterit.
Christ came from Jerusalem to Bethany, for he spent the days with teaching at Jerusalem, and in the evenings for the most part came to Bethany.
Vers. 47. For she loved much ] Or, and therefore she loved much; The Papists make this for causa praecedens, and not signum subse quens, as if her love were the cause of the forgiveness of her sins. The word ( for ) doth not signify here a Cause, but a reason drawn from the sign, as it is also used elsewhere, the sense then is, many sins are forgiven her, and hereby you shall know it, because, or in that she loved much. The particle ( For ) is used as a note of the effect, or sign, in our common speech, as there is fire, for I see smoke, this tree liveth, for it sprouteth. Mr. Pinke would have it run thus, therefore she hath loved much, for first the whole scope of the Parable is to show, that he loves most to whom most is forgiven, and not contrarily that most is forgiven to him that loves most. 2. The antithesis in the same verse requires it, the words, but to whom little is forgiven he loveth little, suppose this thesis, because many sins are forgiven her she loveth much.
CHAP. VIII.
Verse 2. MAry called Magdalene ] Her name was Mary, but she was married to a noble personage, a native of the Town and Castle of Magdall, from whence she had her name of Magdalene, though her self was borne in Bethany.
Vers. 3. Which ministered unto him of their substance ] These examples, say some, show that the wife in some respect may dispose of goods without her husbands consent to good uses, for it is like Herod's steward was of Herod's mind. But all the show of probability that can be shown, that the wife of Chuzas ministered to Christ without her husbands consent is, that Joanna is there said to be the wife of Chuza, Herod's Steward. But first the phrase doth not imply that Chuza was then living. Secondly some gather, that this Steward was the Ruler, whose son Christ healed; who thereupon believed with all his house, Chemnit. Harm. Evang. cap. 33. John 4.53. which if it were, then it cannot be doubted, but that his wife followed Christ with his good liking and consent. Chuza being Herod's Steward, and so a man of great place, and public employment, might if he were then living, depute the managing of all affairs at home to his wife, Prov. 31.11. and so she might have at least a general consent.
Vers. 13. In time of temptation fall away ] Greek, opportunity of temptation, that is, (say some) when one is tempted by his darling sin.
Historical and Temporary faith may be lost but not saving faith.
Vers. 15. In an honest and good heart ] Erasmus thinks it is an Hebraicall doubling, for very good, as Ier. 24.3. the Prophet calls figs good good, that is, very good. Others think it is a kind of speech used by the Greeks, and fetched from the very secrets of Philosophy, although the common people usually had it in their mouth; Because there are some external goods of fortune, as they call them, others of the body, and others of the mind. The Grecians call a man adorned with all these 〈 in non-Latin alphabet 〉 is referred to the external life, 〈 in non-Latin alphabet 〉 to the true virtues of the mind.
Bring forth fruit with patience ] Or as the Greek word may bear, in expectation or tariance, viz. for the fit season.
Vers. 23. A storm of wind ] 〈 in non-Latin alphabet 〉 . It is not properly one wind, but a conflict of many winds; the LXX. use it 38. Job. 1.
Vers. 25. Where is your faith ] Or as the Greek Article intendeth, Where is that your faith? Vbi est illa fides vestra? Tolet. Comment. in hunc loc. that measure and degree of faith, which you have shown to be in me.
Vers. 29. It had caught him ] 〈 in non-Latin alphabet 〉 he made him run violently, as the horse when he is spurred. Beza.
Vers. 30. Legion ] A Legion in the wars contains above 6000. footmen, and 700. horsemen.
Vers. 31. That he would not command them to go out into the deep ] 〈 in non-Latin alphabet 〉 bottomless deep, because there nocendi & perdendi potestas auferetur. See Beza and Grotius.
We may find three notable evidences of Satan's limited power in this one history of the man possessed in the region of the Gadarenes. 1. In that he begs leave to enter into the Swine, he that afterward boasts that all the world was his, and all the Kingdoms thereof, hath not power over a vile Swine. Secondly, as soon as he enters into the Swine, he presently carries them headlong into the Sea, why did he not so to the man possessed? not for any love he bare to him more than to the Swine, but because he was limited by God. Thirdly, his name was Legion, there was a whole Legion of Devils in him, though such an army of them was in one poor man, yet they were not able to destroy and drown him as the Swine.
Vers. 38. Now the man out of whom the Devils were departed, besought him that he might be with him, but Jesus sent him away. ] It is uncertain why Christ refused to have this man his companion, unless that he expected a greater fruit of it, if he should be witness of so excellent and singular a benefit among the Gentiles, which Mark and Luke witness to be done.
Vers. 39. Shew how great things God hath done unto thee ] That Christ commands him to report it as the work of God, not his, he did it to this end, that he might be accounted a true Minister and Prophet of God, and might obtain an authority of teaching, for so it behooved the rude people to be instructed by degrees, to whom his divinity was not yet known.
Vers. 43. Spent all her living ] Consumpsit 〈 in non-Latin alphabet 〉 , she spent her whole life, that is, the goods which maintained her life, so Prov. 27.27.
Vers. 52. Bewailed her ] The word signifies to beat and strike, and is transferred to the mournings and lamentations that are at burials, at which time men use such kind of behavior.
CHAP. IX.
Verse 3. TAke nothing for your journey, neither staves, nor scrip, neither bread ] He commands them not to be solicitous for food, that they might give themselves wholly to preaching, and commit themselves to the divine providence. A scrip is a little sack, in which they did put and heap their meat; by bread all food is here signified, as it is usual in Scripture.
Vers. 23. If any man will come after me, let him deny himself, and take up his Cross daily, and follow me ] The meaning is this, everyone that will become a scholar in the school of Christ, and learn obedience unto God, must deny himself, that is, he must in the first place exalt and magnify the grace of God, and become nothing in himself, renouncing his own reason will and affections, and subjecting them to the wisdom and will of God in all things. Secondly, take up his Cross, that is, he ought always to make a forehand-reckoning, even of private Crosses and particular afflictions, and when they come to bear them with cheerfulness, for there is that emphasis in the word take up. This done, he must follow Christ by practicing the virtues of meekness, patience, love and obedience, and by being conformable to his death in crucifying the body of sin in himself. Mr. Perkins.
Vers. 24. For whosoever will save his life shall lose it ] That is, that will not take up his Cross to follow Christ, shall never be saved.
Vers. 31. Decease ] 〈 in non-Latin alphabet 〉 . Some think he alludes to the Exodus, or going of the Israelites out of Egypt; for as their going out of Egypt was to them the beginning of their liberty, so also death to Christ was a way to glory, and after his example also to us: whence also the ancient Christians loved to call death 〈 in non-Latin alphabet 〉 , 2 Pet. 1.15. As we may see in Irenaeus, Clement, and others.
Vers. 41. Oh faithless and perverse generation ] 1. Faithlesse, which neither by doctrine nor miracles can be overcome or reformed, so as to believe.
2. Perverse, which by no Laws will be brought into order. This is taken out of 32. Deut. 20. where Moses gives these Epithets to the Israelites, who for forty whole years could not be brought, neither by the Law of God, nor by stupendous miracles, to order their lives according to the will of God.
Vers. 51. He settled himself ] Or as it is in the original, he hardened his face, to go to Jerusalem, as Ezek. 4.3. Christ by his whole outward habit and gesture declared that it was determined for him to go to Jerusalem. For he did not now go from one town to another, as he was wont, to preach the Gospel, neither staid he anywhere, but presently went in that way which leads directly to Jerusalem, till he was past Samaria.
Vers. 54. And when his Disciples James and John saw this, they said, Lord wilt thou that we command fire to come down from heaven, and consume them, even as Elias did ] Here they show themselves to be Boanerges, that is sons of thunder, quid mirum filios tonitrus fulgurare? Ambrose. Ragash is to make a great tumult, as a furious multitude gathered together, that maketh a noise as the noise of a troubled sea, Psal. 2.1. Therefore some not without reason say, the sons of Zebedee are called Benai regesci, Sons of Thunder. Rutherfords Trial and Triumph of faith.
55. Ye know not what manner of spirit ye are of ] Some interpret it, you know not what spirit becomes you, rather you know not what Spirit acts you. The name Spirit is of large extent, in its original it signifies the wind; it is trasferred to other things, God, good and evil Angels, and the soul of man are so called. It is taken also for the affections of the mind, Rom. 11.8. Ezek. 13.3. The meaning is, you think you are acted by such a Spirit as Elias of old; but you err, you have a zeal, but not according to knowledge, and which is therefore a human affection, not a divine motion, as the following reason proves.
Vers. 62. No man having put his hand to the plough, and looking back, is fit for the kingdom of God ] As though he had said, He that starteth from the plough is not fit for the field: no more is he that shifteth from his calling, fit for God's service.
CHAP X.
Vers. 1. APpointed ] The Greek word signifies to design to a public office.
The seventy also ] As there were twelve in the Old Testament, from which the twelve Tribes were propagated; and which the whole nation of the Jews acknowledged for their Progenitors, so Christ also would have twelve Apostles which should regenerate both the Jews and Gentiles by the word, and which the whole Christian Nation should acknowledge for their Patriarchs; and as Jacob descended with seventy souls into Egypt, Gen. 46. v. 27. So Christ would have seventy Disciples, but who these seventy Disciples were it is nowhere expressed in Scripture.
And sent them two and two before his face into every City ] This sending of two together commends brotherly conjunction, makes for consolation in adversity, and for the greater confirmation of the truth, thereby is also signified that this business is such to which one sufficeth not; but two eyes always see more than one; Moses and Aaron were sent to Pharaoh, Paul and Barnabas by the Church, 〈 in non-Latin alphabet 〉 i. e. 〈 in non-Latin alphabet 〉 , as Mark speaks from the idiom of the Hebrews, ch. 6. v. 7. as we by interposing the copulation say in english two and two.
Vers. 2. The harvest truly is great but the laborers are few ] This is the force of the speech, a great harvest requires many workmen, the doctrine of the Gospel hitherto expounded by me in all Palaestina, hath the reason of a great harvest, therefore it requires many Ministers. And Christ saith this for the consolation of these his Ambassadors that they may hopewell.
Vers. 3. As Lambes ] Here we must not scrupulously inquire, why Christ names his Disciples here lambes, when he had called his Apostles before sheep? for the sense is the same in both places, and the Syriac useth the same word in both places, by this name He admonished the Disciples of chastity, simplicity and public profit.
Among wolves ] So he calls the Priests and Pharisees, partly for their rage, against Christ and his Apostles, and partly for their power with which they were furnished to hurt.
Vers. 4. Carry neither purse, nor scrip, nor shoes ] This he saith not only to warn them that they ought to be quick in this journie that they may return speedily to him, but also, that he might show his divine power, that he can provide for them and all others following their lawful vocation, though they be destitute of these things.
Salute no man by the way ] He would warn them to make speed, so 2 Kings 4.29. Those salutations (saith Grotius ) among the people of the East, were not done with a light gesture or word, but with many bendings of the body, kisses, embraces.
Vers. 6. The son of peace be there ] He calls him so who doth not disdain the doctrine of peace, or the Gospel, hears that attentively and receives it into an honest heart, one worthy of peace, as 2 Sam. 12.5. saith Drusius.
It shall turn to you again ] Christ would teach them that they lost nothing by discharging their duty by reason of the others incredulity.
Vers. 7. Eating and drinking ] He implies that necessary food shall not be wanting to them, although he send them without purse and scrip.
Go not from house to house ] He would not have them rashly change their Inn, which is sign of an inconstant and mutable mind, or is joined with a contempt of the first Host; as if he by his inhumanity or baseness had driven away his guest.
Vers. 8. Eat such things as are set before you ] That is, be content with any mean provision.
Vers. 11. Even the very dust of your City ] By which symbol the Jews did witness that those men against whom they did shake off their dust, were so execrable to them that they would not communicate with them in their dust. This shaking off the dust ought also to admonish us, that we have nothing common with wicked men, so that their dust may not cleave to us.
Vers. 13. Woe unto thee Chorazin, woe unto thee Bethsaida ] Which is thought to be the country of five Apostles, Peter, Andrew, Philip, James and John. John 1.44.
Vers. 15. And thou Capernam ] Where Christ besides many excellent Sermons wrought so many Miracles that the Nazarites his Country-men objected it to him. Luke 4.23.
Vers. 16. He that heareth you ] viz. Teaching and prescribing what is right.
Vers. 17. Through thy name ] Christ wrought Miracles by his own power, the Disciples by Christ's; whose name they also called upon, as we may see in the Acts and Books of the Jews; as before the Devils yielded to the name of the God of Israel, so now to the name of Jesus of Nazareth.
Vers. 18. I beheld Satan as lightening fall from heaven ] From the degrees of knowledge, power, and dominion he had in the hearts of men, as Capernaum exalted to heaven, as suddenly as lightning is wont to shine from heaven; this prediction is to be referred to the incredible swiftness of propagating the Gospel to the destroying of false religions, and all the works of the Devil.
Vers. 19. He alludes to the 91. Psal. 13. alhough there he speaks of the protection of divine providence here of a wonderful power.
Vers. 20. Rather rejoice because your names are written in heaven ] A metaphorical speech for to be counted sons and heirs by God, as if they had been noted down in a catalogue. It is better to have that which is proper to Saints, than what is communicated also to others. Calvin.
Vers. 21. Rejoyced ] He witnessed his joy not only in words but also in his gesture and countenance, so the Greek word signifieth.
Vers. 26. What is written in the law? how readest thou ] Taking it for granted that men must read the Scriptures privately. As if he had said, In the written law of God (and there only) thou shalt find what those good works are that God will reward in heaven.
Vers. 27. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind ] By the heart is understood all the affections, desires, and inclinations; by the soul, the will, purpose, and resolution; by the mind, the reason, understanding, discourse, and memory; and by the might or strength, all the facultyes of the soul, and parts of the body, with all their functions, actions and operations, both internal and external.
And thy neighbor as thyself ] By the name of neighbor, all men, of what condition, sex, or nation soever, are understood.
As thyself ] 1. Truly. 2. Ardently. 3. Constantly.
Vers. 28. This do, and thou shalt live ] Object. Life is promised to the worker, yet Rom. 4.3. It is said, Abraham believed God, and it was counted unto him for righteousness. Ans. Both speak of the word, but not of the same part of the word, the Law promiseth life to the worker, and the Gospel life to the believer.
Vers. 30. Wounded ] With his sins and the sting for them; One glosseth well on it, not from Jericho to Jerusalem, but the contrary; Jericho was a type of hell, Jerusalem of heaven, a man that forsakes God and turns to the Devil is like to be wounded.
Vers. 31. By chance ] Therefore, say some, one may use the word chance. It is a parable, and being uttered in the common received terms, cannot be stretched so far beyond the scope of it. 2. The Greek words 〈 in non-Latin alphabet 〉 signifieth properly, it fell out, or came to pass, viz. by the providence of God overruling the matter. 3. It fell out casually to the Priest who expected no such event.
Vers. 34. Pouring in oil and wine ] Wine serves to cleanse, and ease the pain within, oil to mollify the flesh, and allay the pain without.
Wine and oil ] That is, the doctrine of Salvation. Ambrose, Stella, Calv. Chemnit. Wine, the Law to eat out the corruption, and oil, the Gospel to heal it.
Vers. 35. He took out two pence ] Christ hath bequeathed unto us for our souls health both laws, the old and new, say Optatus and Ambrose.
Vers. 39. Which also sat at Jesus feet ] It was the custom of old that the Doctors for honors sake sat in a more eminent place, but the Disciples and the common people sat at their feet. Act. 22.3. The same custom is yet to this day observed in Temples and Schools.
Mary also commends to us two gifts of the mind which in the greedy hearers of heavenly doctrine are necessary, one is tranquility of mind without all distraction of body and thoughts, the other is humility and reverence toward the Teacher, the first is noted by the word sat, and the latter by sitting at his feet. Polyc. Lyser.
Vers. 40. And Martha was cumbered about much serving ] The Greek word rendered Cumbred, 〈 in non-Latin alphabet 〉 , signifies to be drawn and wried round and round about. The adverb of that word, 〈 in non-Latin alphabet 〉 , is used 1 Cor. 7.35. and rendered without distraction, not being torn, vexed and drawn asunder.
Vers. 41. Martha, Martha ] A friendly compellation, as Matth. 7.21. Martha is named twice, it signifieth bitter, as if he had said, bitter bitter. 1. Bitter to her self, in making a drudge of her self, and neglecting the word. 2. To her sister, in chiding and accusing her. The doubling of the name among the Hebrews partly signifies vehemency of affection, partly greatness of good will, as Matth. 7.22. See. 22.31.
41.42. Verses. 4. Attributes are given to riches. 1. They are many things and require much labor. 2. Vnnecessary. 3. They will be taken from us. 4. They are not the best. See Luke. 16.2.
Vers. 42. One thing is needful ] So we read it with the Vulgar, that is, the word of God. Chrysost. Ambrose, Calvin. Primarily, simply, and per se needful. The original is, there is need of one thing, one dish is enough, but Grotius dislikes this. That good part ] By an excellency, that is, the best. Austin, Non tu malam sed illa meliorem.
Which shall not be taken away from her ] That hath once received it.
Christ would not suffer Mary to be drawn away from an extraordinary exercise of the word, though there was much business by reason of his unlooked-for coming with his Disciples.
CHAP. XI.
Vers. 1. WHen he ceased ] The Greek word signifieth to put an end to a thing, properly to sit down and rest, as if prayer were a labor.
Vers. 2. When ye pray say our Father, &c. ] Luke somewhat varies from Matthew in laying down the form of the Lord's prayer, that he might teach, that in prayer we ought not to be so solicitous of words as to pray in the mind and Spirit, and to attend rather to the matter than to the words. For the sense, there is no difference to be found between both forms, only the words are changed, when the sense is coincident. Matthew saith 〈 in non-Latin alphabet 〉 this day, Luke 〈 in non-Latin alphabet 〉 daily, Matthew hath 〈 in non-Latin alphabet 〉 debts, Luke 〈 in non-Latin alphabet 〉 our sins, Matthew saith 〈 in non-Latin alphabet 〉 , as also we forgive, Luke 〈 in non-Latin alphabet 〉 for even we forgive, but the sense in both is the same, and in Luke the conclusion, for thine is the kingdom, the power and the glory, is omitted.
Vers. 5. Which of you shall have a friend, and shall go unto him at midnight, &c. ] There are five excellent things observable out of this Parable.
1. When a people of God are in the darkest condition they ought to sue to him for mercy and deliverance.
2. It is our duty then not only to be importunate but impudent with God. Ver. 8. Because of his importunity, in the Greek it is impudence; there should be a holy boldness in prayer.
3. A people that are so importunate with God, he will at last show mercy to them.
4. God will not only grant what we desire, but will give more than we desire, he desired but three loves, he will give him as many as he needs.
5. When a friend comes to a friend he shall prevail.
Vers. 9. And I say unto you ] It is a comparison not from the like but from a greater, if an impudent beggar obtain so much from man, what will not an humble and daily petitioner obtain from God.
Vers. 11. If a Son shall ask bread of any of you that is a father, will he give him a stone, &c. ] This seems to have been a common Proverb.
Ver. 13. Being evil ] Either simply in ourselves, or comparatively with God.
The holy Spirit ] By which is meant, First, the gifts and graces of the Holy Ghost. Secondly, the inward sense and feeling of him in the heart, thus he who hath the Holy Ghost may pray both for increase of his gifts, and for a comfortable sense and feeling of him.
Vers. 21. His goods are in peace ] Whereby is signified, that the wicked of the world being possessed of Satan, are at peace in themselves in regard of temptations; not as if lusts do not differ among themselves, but Satan will not suffer them to question their estate.
Vers. 27. Blessed is the womb that bare thee, and the paps which thou hast sucked ] The periphrasis of a mother described from her belly and paps. See 23.29.
Vers. 30. As Jonah was a sign unto the Ninevites, so shall also the Son of man be to this generation ] Signum non confirmationis, sed condemnationis ; a sign not of confirmation, but Condemnation.
Vers. 33. No man when he hath lighted a Candle, putteth it in a secret place, &c. ] Christ by the name of a Candle understands the word of God according to that Psal. 119.105. and 2 Pet. 1.19. Prov. 6.23. The word of God is compared to a Candle in many respects.
1. For the Author, which is God, he by his Son (who is the light of the world) kindled this Candle thence from the beginning, that is to say, he hath revealed his word, and by that his will to us. 2. For its nature, because as there is nothing purer than light in all the world, with which no filth can be mingled; so the words of the Lord are pure words, Psal. 12.4.7. 3. For its effects which are manifold, the Candle reveals those things (the darkness being expelled) which did first lie hid, so the word of God reveals many things, which are otherwise unknown; the Candle directs the steps and actions of the body; the word of the Lord shines in all spiritual actions. Light also expels the darkness of the mind, sadness, and fear; so the word of God first enlightens the consciences of men, afterward frees from the terrors of sin and eternal damnation.
Vers. 44. Ye are as graves which appear not ] As the deep grave hides the stinking Carkasse, and keeps in the stench from offending any man's smell within: so the deep and dissembling heart of man is a cunning digger of such graves, nay it self as it were is a grave, wherein their rottenness and corruption lies so closely covered, that hardly the sharpest noses of such as converse with them shall be able to smell them out.
Vers. 45. Then answered one of the Lawyers, and said unto him, Master, thus saying, thou reproachest us also ] As if he should say, not only the Scribes and Pharisees, but also we Lawyers, therefore the Lawyers were somewhat different from the Scribes.
Vers. 51. From the blood of Abel unto the blood of Zacharias ] The question is who this Zacharias was of whose slaughter Christ here speaks, and there are three opinions of learned men concerning three persons: 1. We read of one Zechariah, 2 Chron. 24.20. which agrees with those words of Christ, Who perished between the Altar and the Temple. For the Altar stood in the Court before the place of the Temple, and this very Zacharias desired from God the revenge of his blood, for he said, Let the Lord see and require it. But that in Matthew seems to oppose this opinion, that Christ saith this Zacharias was the son of Barachias, but in the Chronicles he is called the son of Jehoiadah, but others say, that he was Binominis, had two names. 2. Others say, it was that Zacharias which was one of the lesser Prophets, who himself in the Book of his Prophecy, chap. 1. ver. 1. witnesseth, that he was the Son of Barachias, but though nothing be observed in the Scripture of his slaughter, yet some think that he also was killed by the Jews in that holy place. 3. Origen and Basel say, it is an ancient tradition, that Zacharias the Father of John the Baptist, when he took Mary the mother of our Lord for a Virgin, after her birth, He was killed by the Jews between the Temple and the Altar, being accused by the people.
Vers. 52. The key of knowledge ] That is, the means of knowledge, whereby (as by the key) men are to have their entrance into the kingdom of heaven. Tertullian rightly interprets the key the interpretation of Scriptures. See Grotius.
Vers. 53. Began to urge him vehemently ] The old Latin Translation is thus, Coeperunt Pharisaei & legis periti graviter insistere & os ejus oprimere de multis, which last words the Rhemists translate to stop his mouth about many things, whereas the Greek signifies, to provoke him to speak of many things, as Erasmus out of Theophylact, and Beza do prove, and the words following in the Evangelists do show, Lying in wait for him. Vide Bezam.
Vers. 54. That they might accuse him ) The Greek word here comprehends complaint to the Superiors, and the public action before the people, that they might condemn him publicly before the people who was privately accused as a seditious man, and a corrupter of the Law.
CHAP. XII.
Vers. 1. HYpocrisie ) That (as the Syriac declares) is an affected Counterfeiting of another's person, and Christ understands by it that affected ostentation both of learning and holiness, by which the Pharisees did set forth themselves among the people, and so endeavored to win authority and belief to their false doctrine. Also by the Antithesis he desires that the Disciples deliver bona fide the Doctrine of truth received by them, and that they confirm it by a sincere, not counterfeit holiness of life.
Vers. 2. For there is nothing covered, that shall not be revealed, neither hid, that shall not be known ] This sentence is also elsewhere used by Christ in the Gospel, as Mat. 10.26. and Mark. 4.22. Christ would have his Disciples and followers abstain from all fraud and hypocrisy, as well in sayings as deeds, since all things in their time shall be brought to light, and be manifested before God, Angels and men; therefore it is most advised to do all things sincerely and candidly according to the prescript of God, that our works may bear the light as being done in God. John 3.21.
Vers. 4. My friends ] That is, those which he knew favored him, and he saw to be solicitous about their own safety.
Be not afraid of them that can kill the body ] It is not to be understood as though any man had any power in himself to kill it, but God gives them leave sometimes. But if you will fear profitably, and so as you shall be the better for it, I tell you whom you shall fear, and I repeat it again that you may the better mark it, I say fear him.
Vers. 6. Are not five sparrows sold for a farthing, &c. ] A sparrow is little esteemed of as the price showeth, and the hair of our head less, whence the Proverb, Non pili facio, to signify a thing of small moment.
Vers. 8. Whosoever shall confess me before men ] To confess Christ is not barely to acknowledge him to be the only Savior and Redeemer of mankind, God and man in one undivided person, also our Priest and King: but also to witness and affirm him to be the same before men, as Mat. 16.16. Nor in words only but in deeds, that so our whole life may speak Christ.
Vers. 11, 12. Take ye no thought how or what thing ye shall answer, or what ye shall say. For the Holy Ghost shall teach you in the same hour, what ye ought to say ] There were among the Ancient Fathers, some (of which number is Augustine) who interpret this promise of infallibility (if we may so speak) made to the Apostles by Christ, of absolute illumination made simul ac semel when the Holy Ghost at the feast of Pentecost descended upon them; yet the opinion of Euthymius seems more probable, who expounds it of an extraordinary and infallible suggestion to be made by the Holy Ghost, as often as occasion required it, the very words of Christ seem rather to favor this exposition, which also receives strength from thence, because it is manifest the Apostles used books, from 2 Tim. 4.13. But this would not be necessary the former opinion standing.
Vers. 13. Master, speak to my brother that he divide the inheritance with me ]
Vers. 14. Man, who made me a Judge, or a divider over you ] As if he should say, it is not within the compass of my calling, for I came to accomplish the work of man's redemption, and not to divide Inheritances, hereby giving us to understand, that everything must be done by warrant of some calling, Ministers must not neglect dividing the word to divide Inheritances. Vide Grotium.
Vers. 15. Take heed and beware of covetousness ] Watch and ward, watch and guard, eyes and weapons. The first word implying an ocular wariness, an eye-watch; the second, an hand watch, a kind of manual, if not material guarding of a man's self, as if he had said, to paraphrase the Text, not to mend the Translation, watch and ward, nay, watch and guard, and defend yourselves from the sin of Covetousness. Dike. The Greek word rendered Covetousness, signifieth an immoderate desire of having.
For a man's life consisteth not in the abundance of the things which he possesseth ] Christ plainly crosseth that opinion which the heart of man had conceived about riches, viz. that the life of man consisted in them. But whether we consider man's life in the length and continuance of it, or in the comfort of it, it consists not in riches, no man lives a day longer, or merrier for his riches. See Brugensis.
Vers. 17. What shall I do, because I have no room where to bestow my fruits ] Behold, abundance doth not bring to the Covetous tranquility and felicity of mind, but rather greater solicitude and misery, he calls them his fruits, he doth not acknowledge them to be God's, from whose blessing all things proceed; if 〈◊〉 covetous man had acknowledged this he would have known what to have done, he would then have given thanks to God the giver.
Vers. 21. So is he that layeth up treasure for himself ] Gets together Lands, and Goods, and all abundance of things that the world counts precious.
And is not rich towards God ] That is, was not plentiful in good works according to the measure of wealth which he had; men are rich toward God, 1. When they are reconciled to God in the merits of Christ. 2. Cor. 8.9. 2. When they receive his grace, whereby they are enabled to bring forth good works both in duties to God and man. 1 Tim. 6.16.
Vers. 24. Consider the ravens ] See Psal. 141.9. Albertus magnus in the History of the living Creatures relates, that the young Crows are forsaken by the old out of a cruel 〈 in non-Latin alphabet 〉 . Aristotle saith they are cast out of their nests. In such a great want of things Albertus saith, that certain little worms arising out of their dung do of their own accord cast themselves into their gaping beckes, and by this means wonderfully nourish them; When Matthew named the fowl in general, Luke did not in vain specially instance in the Ravens; For Job and the Psalmist extol the special care of God toward the young Ravens.
Vers. 29. Neither be ye of doubtful mind ] Hang not in suspense and doubt for the event of the work as the meteors do in the air, uncertain whether to stay there, or to fall to the ground.
Vers. 32. Fear not little flock ] There are two diminutives in the original, the word translated flock signifieth a little flock ; but that the exceeding littleness of it might appear, Christ adds another word, so the words are, fear not little little flock, 〈 in non-Latin alphabet 〉 , little in their own esteem, in the worlds account, and in regard of wolves. Christ's twelve Apostles, seventy Disciples, and other faithful persons which came out of Galilee and elsewhere, were but few, compared with the Priests, Pharisees, and the rest of the Jews.
For it is your Fathers good pleasure to give you the kingdom ] Fear not the loss or want of earthly things, it is your kind and loving father that doth tender your estate and hath care of it, it standeth with his good pleasure, and he wills freely to give without any merit of yours. The kingdom ] That is, the heavenly kingdom prepared for you.
Vers. 33. Sell that ye have, and give alms, &c. ] Our Savior's meaning is, in the case of extreme necessity, when there is no other way to relieve those that are to be relieved. See Acts 2. and 4.34, 35.
Vers. 35. Let your loins be girded about, and your lights burning ] By these words he would intimate, that all whensoever they are called out of this prison of the world, should be ready and prepared to go out of it. By the name of light we understand the word of God, and the light of faith kindled by it.
Vers. 36. When he cometh and knocketh ] He knocks by his word, as Rev. 3.20. and when by the trouble of sickness he shows death to be near, we presently open to him, when we readily and willingly receive it.
Vers. 42. To give them their portion of meat in due season ] He alludeth to the care of Governors of Families or stewards, who do allow to everyone in the house their portion. James 2.25.
Vers. 48. Unto whomsoever much is given ] Not whosoever hath much, but to whomsoever much is given: 1. Because we have nothing but from gift. 2. It is a foundation of improvement, and of the duty of giving account. Things given are abilities natural, acquired, advantages, opportunities and time to improve all these.
Much ] A comparative: First In regard of ourselves, so we receive much in regard of our desert. 2. God needs not to bestow anything. Secondly in regard of others.
Vers. 50. I have a baptism to be baptized with ] He calls the death of his Cross a baptism, as also Mark 10.38. partly because it was a certain immersion into extreme calamities into which He was cast, partly also because in the Cross he was so to be sprinkled with his own blood as if he had been drowned and baptized in it.
Straightned ] Pained, or pent up, not with such a grief as made him unwilling to come to it, but with such as made him desire that it were once over.
There seems (saith Grotius ) to be a similitude implied in the word 〈 in non-Latin alphabet 〉 , taken from a woman with Child, which is so afraid of the bringing forth, that yet she would fain be eased of her burden.
Vers. 51. Suppose ye that I am come to give peace on earth? I tell you nay, but rather division ] You expect that your Messiah should be such a King as should far exceed the Roman Emperor in Riches, Power, and Majesty, who may bestow a universal peace upon you freed from the tyranny of the Romans, may subdue all nations, and so set them in safety. But I say unto you, that not peace, but separation shall follow, even of those that ought to be joined together in the bond of the straightest kindred and affinity.
CHAP. XIII.
Verse 1. THere were present at that season, some that told him of the Galileans, whose blood Pilate had mingled with their sacrifices ] Cyril and Theophylact, with Euthymius think, that they were followers of that Judah of Galilee, of whom Gamaliel makes mention, Acts 5.37. They relate these to be his absurd opinions, that he taught that no man is to be called Lord, that the Jews ought not to pay tribute to the Emperor of Rome, nor to offer sacrifice for the Romans, and for these things Pilate was angry with them, and commanded to kill them in sacrificing, yet these things are uncertain. This is certain (since we may gather it out of Josephus ) that the Galileans were always prone to sedition, for they burned with an insatiable desire of getting liberty which they lost by the Romans, therefore it is probable that some of them conspired, and entered into a league to vindicate their liberty, and that things might succeed the more prosperously, they began with sacrifices, as it is usual in making Covenants, where Pilate as a Governor in Rome coming upon them on the sudden with his Soldiers, cruelly slew those seditious persons, and so mingled and confounded their blood and the beasts together. See 2 Kings 23.16.
Vers. 3. Except ye repent, ye shall all likewise perish ] Though not in the same kind, yet as severely, Indicat ipsos quoque ex inopinato crudeliter & male interituros. Polyc. Lyser.
Vers. 4. Or those eighteen upon whom the tower in Siloam fell ] That the Lord may the more move them, he adds also another example. There was near Jerusalem a river or Fountain called Siloa making a Fishpoole, as is manifest from the 9th. of John 17. By it a tower was built serving for an aquaeduct through the City, as is manifest from Isaiah. 7.3. See 8.6. This tower fell, and slew eighteen men.
Think ye that they were sinners above all men ] Beza and the Vulgar render it debitores debtors, but the Syriac hath sinners which seems more proper here.
Vers. 5. Except ye repent ye shall all likewise perish ] That which Christ here threatens to the impenitent was fulfilled after forty years; for then Titus the emperor of the Romans on the feast of the Passover besieged the City, and having taken it slew many impenitent Jews as they were sacrificing.
Vers. 6. A certain man had a fig tree planted in his vineyard, &c. This vineyard notes the Church of God, Isaiah 2.1. Matth. 20.1. in which there is one vine our Lord Jesus Christ, in which all we ought to be engrafted as branches if we will bring forth fruit to eternal life, John 15 1
Vers. 7. Behold these three years I come seeking fruit on this fig-tree and find none ] Some of the Fathers interpret it only of the Synagogue of the Jews, and so the three years wherein Christ expected fruit were three times, 1. Before the Law. 2. In the Law. 3. after the Law, as Gregory. Or the three Laws; the first natural, the second written by Moses, the third Evangelical by Christ, as Ambrose. Or the three governments of the Jews; the first under the High-Priests, the second under Judges, the third under Kings; but Theophylact, Athanasius and Basil do expound it more largely to signify the three ages of men; Childhood, youth, and old-age, or else the three years which Christ spent in going through their whole Land, teaching and doing good, and healing all the world possessed with the Devil, Acts 10.38. Those which refer these things to the three years in which Christ taught seem not to attend to what follows, of waiting one year, neither did God being entreated by the godly defer the punishment of the Jews for one, but forty years after the three years that Christ taught them. Wherefore it is better to understand the three years thus, that figs which are fruitful do not longer stay from bearing.
Vers. 11. A Spirit of infirmity eighteen years ] The disease had so prevailed over her that she was crazed by habit.
Vers. 13. And he laid his hands upon her, and immediately she was made straight ] He could heal her by his bare word, without touching, but he doth not only vouchsafe to touch her, to show the certainty of his Charity and good will; but also that he might signify, that his quickening flesh is that ordinary instrument by which he maketh us partakers of his saving grace.
Vers. 14. Said unto the People, &c. ] He strikes at Christ as a violater of the Sabbath through the sides of the people, because that Jesus had healed on the Sabbath day ] Not by applying of medicines, as the Latin curare, and the Greek 〈 in non-Latin alphabet 〉 properly signifieth. See 4 Matt. 23.
Vers. 16. Ought not this woman being a daughter of Abraham, whom Satan hath bound to these eigteene years, be loosed from this bond on the Sabbath day ] This argument is amplified by a three-fold comparison. First He compares the Cattle together, the Ox and the Ass, and this woman which he calls a daughter of Abraham, being not content to oppose a reasonable Creature to a beast which was enough, he adds a daughter of Abraham, which name was in great esteem with them. See Matth. 3.9. Luke 3.8. John 8.33. Act. 13.26. Secondly, he compares the bond whereby the Cattle are tied at the stall, and the bonds of the Devil; and Thirdly the time. The Cattle peradventure for one night or a few days are tied to the stall, but this woman even for the length of time is worthy all commiseration.
19. and 21. Verses. By two Parables, one taken from the garden, viz. from a grain of mustard-seed; another from domestical matters, viz. Leaven; He teacheth, that that is the nature of Evangelical doctrine, that it grows besides the expectation of all men, and spreads itself far.
Vers. 23. Are there few that be saved ] Christ is wont to reject curious questions without an answer, as here, and Acts 1.7. It belongs to us to know what they are that are saved, not how many are to be saved, although by one we may somewhat guess at the other, for few are willing to enter into a hard and difficult way.
Vers. 24. Strive to enter in at the straight gate ] That is, therefore strive to enter, because the gate is straight. Bradford well compared the way of Religion to a narrow bridge, and a large and deep river, from which the least turning away is dangerous.
Vers. 28. All the Prophets in the Kingdom of God ] Therefore also Solomon.
Vers. 30. There are last which shall be first ] The Gentiles which God in times past suffered to go after their own ways. Acts 14.15.
First shall be last ] The Jews politically and spiritually, for they are the most miserable of all people.
Vers. 32. Tell that Fox ] The Prophets use to set forth Kings (saith Grotius ) by the names of beasts, as the Goat, Ram, Leopard, Bear; neither undeservedly, because the greatest part of them have beastly conditions. So Paul describes Nero by the name of a Lion; Herod being very subtle is fitly termed a Fox.
I cast out Devils, and do cures today and tomorrow, and the third day I shall be perfected ] Which words signify both the nearness of his passion, and the certainty of the thing, and the propension of his mind to so great a work.
Vers. 34. Which killest the Prophets ] Jeremy, Zechariah.
As a hen doth gather her brood under her wings ] There is in all birds a wonderful love engrafted to cherish and protect their little ones, but especially in the hen. This cherisheth the young ones without feathers, provides them food, by clocking calls them to her, and contends for them against the Kite, even to blood; the Jews were so cherished and protected by God.
And ye would not ] Christ speaks not here of his hidden and absolute will, according to which he doth whatsoever he will, neither can any creature resist him, but of his revealed will to which men ought to apply themselves.
Vers. 35. Behold your house is left unto you desolate ] First the Temple, which is elsewhere called the house of the Lord; because the Jews made it of a house of prayer a den of thieves, He calls it no more the house of the Lord, but their house. Desolate ] Spoyled of all its grace; yet the word house may be taken more generally for the houses of all those of Jerusalem, yea even of the Jews in that whole Country, as it is Psal. 69.26. Yet Christ prophesieth here of the destruction of all Judea, which came by the Romans under Vespasian and Titus.
CHAP. XIIII.
Verse 2. ANd behold there was a certain man before him which had the dropsy ] It is probable that the man which had the dropsy was brought thither purposely to tempt Christ, for he could not come to the table by chance, nor without the will and permission of the Master.
Vers. 4. And they held their peace ] As also at other times those that were asked were wont to be silent, for if they had said it had been lawful, they had opposed their own observations, but if they had said it had not been lawful, they feared the reprehension of Christ, therefore they were silent.
And let him go ] He did not detain him with him for ostentation sake, nor kept him with him for his service, but let him him go to his own.
Vers. 5. Which of you shall have an asse or an Ox fallen into a pit, and will not straightway pull him out on the Sabbath day ] Christ very fitly compares the man sick of the dropsy with one fallen into a pit, in which he had been drowned in the waters unless he had been drawn out, so a man that hath the dropsy will be choked at length with the water between the skin, unless he be freed from the disease.
Vers. 7. And he put forth a parable to those which were bidden, when he marked how they chose out the chief rooms ] As in his first entrance he cured the dropsy tumour of the man sick, so now he intends to cure the spiritual tumour and pride of the Pharisees.
Vers. 16. A certain man ] God our heavenly Father, as Matth. 22.2. Supper ] The felicity of eternal life, to which the elect are called by the ministry of the word. Great ] Whether you respect the provider of this Supper, God, or the multitude of those which were called, or the plenty of the dishes. Bad many ] The Jews, especially the chief of them.
Vers. 18. With one consent ] Although they allege several reasons, yet they all agree in that, that they pretend their own businesses that they may not come to the Supper.
Vers. 21. Go out quickly into the streets and lanes of the City, and bring in hither the poor, and the maimed, and the halt, and the blind ] The remote Gentiles and barbarous people dwelling even at the end of the world. But these lie in the ways and behind the hedges, because they wanted both divine and human Laws, by which a City may be established.
Vers. 23. The Lord said unto the servant ] It may be understood of the Christian Magistrate, for that is the Magistrates duty in respect of the outward profession of religion, or Ministers by the promises and threats, to be instant with them till they overcome them.
Vers. 26. If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea and his own life also, cannot be my Disciple. ] That is, rather than not love Christ, if the case so stand, that they must be hated or Christ not loved, they must be hated, much more farm and Oxen; or so entirely to love Christ above all, as our love of Parents in comparison thereof is an hatred.
His own life ] That is, in comparison of me and my gospel.
Vers. 33. Whosoever he be of you that forsaketh not all that he hath ] The universality, 1. Of the Subject. 2. The object. 3. Peremptorinesse of the sentence, Cannot be.
Forsake all. 1. In Judgment and inward esteem. 2. In affection. 3. In resolution. 4. In reference to an actual practice, and must actually forsake them when it cometh to this point, that either he must lose them or renounce Christ.
Vers. 34. If the salt have l • st his savor ] If it be infatuated, or grown foolish (a word that suites well with Zach. 11.15.) if it have lost his savor; If a Christian have either corrupted or cast away the word of life, and the sincere doctrine of the gospel.
Vers. 35. Men cast it out ] There is not a more miserable Creature than an Apostate Christian.
He that hath ears to hear. ] He that hath ears by which he may attend to what is said, and understand it, Let him hear ] that is, let him attend, ponder, and practice it.
CHAP. XV.
Verse 1. SInners ] That is, those which were noted for some public offense, as fornicators.
To hear him ] That is, that they might receive from him wholesome instruction, Consolation and peace in their Consciences.
Vers. 2. Murmur • d ] First taking ill among themselves that fact of Christ, then making a noise among the people, and saying to them, this man receiveth sinners. The particle 〈 in non-Latin alphabet 〉 here seems to have a singular emphasis, as if they should say, that magnificent Doctor, to great a man, who professeth a certain singular holiness, that he would be publicly taken for the Messiah, yet this man doth not shun the company of evil men, but admits infamous sinners to familiar conference, also to his table, that he seems to embrace them as his household servants. Christ to defend his fact the better against the Pharisees calumniation propounds three parables, taken from divers matters, but tending to one scope, viz. that men should not wonder, much less murmur if he converse with sinners.
Vers. 4. What man of you having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it ] The first parable which Christ also brought, Matth. 18.12. seems to propound to us the mystery of our redemption, how Christ the good and faithful Shepherd sought mankind in the wilderness of this world, and finding it put it on his shoulders, and brought it to the sheepfold of his Church.
Vers. 7. Likewise joy shall be in heaven over one sinner that repenteth ] That is, the holy Angels and blessed Trinity do rejoice by general consent of all antiquity.
Ninety nine just persons, which need no repentance ] That is, Pharisees, who seem to themselves to be just, and therefore not to need repentance.
Vers. 8. What woman ] Eve. 1 Tim. 2.14.
Doth not light a candle. ] Drusius thinks our Savior in this speech hath respect to a Proverb used by his own nation scrutari lucernis to search with candles, that is, diligently and carefully to seek for something, as Zeph. 1.12.
Light is the doctrine of the Gospel, besomes are sermons of the Law. It is in very ancient editions of the vulgar translation, evertit domum, for everrit domum.
Vers. 11. A certain man had two Sons ] Adam had the image of God with other excellent gifts which he might happily use within his Fathers house, he would not obey God, but use them at his pleasure, and so lost those excellent gifts.
Vers. 12. And the younger of them, &c. ] By the Prodigal Son some understand one that was never called or turned to God, Mr. Perkins takes him for one that was the child of God, and afterward fell away.
Vers. 13. With riotous living ] The Greek words signify so to waste all that a man reserves nothing to himself.
Vers. 15. To feed swine ] Which was intolerable to a Jew to whom swine were an abomination.
Vers. 16. Would fain have filled his belly with the husks ] Which is the food rather of beasts than men, whence Horace expressed extreme frugality by these words saying, siliquis vivit, siliquis & pane secundo.
Vers. 17. Came to himself. ] Or into himself, as the Greek, As a man that was drunk, mad, or newly raised from sleep, or out of a swound; some Divines make allusions of all.
Have bread enough ] By bread, according to the Scripture phrase, is meant all kind of needful wholesome food, for it is opposed to husks which are unwholesome and fitter for swine than men.
Vers. 18. I have sinned against heaven and against thee ] Against the first and second Table.
Vers. 20. And he arose and came to his father. But when he was yet a great way off, his father saw him and had compassion, and ran, and fell on his neck, and kissed him ] Amongst all the Parables of Christ this is excellent, full of affection, and set forth in lively colors. The old Father sees a great way off, dim eyes can see a great way when the Son is the object. His bowels roll within him, he had compassion of him. He runs ] It had been sufficient for him to have stood being old, and a Father, and an offended Father. Love doth descend not ascend, the Son goes to the Father, he runs to the Son. Then he cannot stay and embrace him, or take him by the hand, but he falls upon him, and incorporates himself into him: Yet he speaks not one word, his joy was too great to be uttered, but he puts his whole mouth unto and kisseth him, the badge of peace, love, and reconciliation. Here is declared the great goodness of God, who most mercifully pardons the sins of the truly penitent.
22.23. Verses. Some understand by the robe the royalty which Adam lost, by the ring the seal of God's holy Spirit, by the shoes the preparation of the Gospel of peace, by the fat Calf Christ who was slain from the beginning. There is nothing else intended but to set forth the riches of God's manifold mercies, whereby he supplies all our wants, and bestoweth whatsoever is needful for us upon our true repentance.
The use of rings was ancient as appears, Gen. 38.18. Among the Romans it was an ensign of virtue, honor, and especially nobility, whereby they were distinguished from the common people, and the Son is exempted by this means from his servile estate, and finds place among the children free. Annulus aureus ornatus est hominis liberi & locupletis. Brugensis.
Shoes on his feet ] For his feet were naked.
CHAP. XVI.
Verse 1. THere was a certain rich man which had a Steward, and the same was accused unto him that he had wasted his goods, &c. ] Our Savior's intention in this Parable is to exhort all men, especially those in great place, to improve these outward things for the advancement of their own Spiritual and everlasting good, v. 9.
Christ propounds in the Parable two person, 1. A rich man. 2. His Steward. 1. The rich man is God, whose Stewards are all men; because he gives their good things to them, although to one more, to another less. Those good things are 1. The goods of the world or fortune, as some call them, gold, silver, fields, cattle, livings, dominions, Gen. 9.2. 2. Goods of the body, as health, beauty, strength, all the senses. 3. Goods of the mind or Spiritual, wit, wisdom, prudence, memory, eloquence, peace, the word of salvation, the promise of grace, righteousness and life eternal; God hath bestowed his gifts on us, that we may moderately use them in his fear, serve our neighbors with them, and improve them for the Lord; because we shall give an account of them.
How to use our goods so as to show ourselves good Stewards,
1. In respect of God, we must serve him with all these goods of ours.
2. For our neighbor, if we have more than he, we should communicate freely to him. Prov. 5.16.
Vers. 8. The Lord commended the unjust Steward, because he had done wisely ] Propter solertiam non propter fallaciam. Grotius. As we may condemn a matter, yet commend the parties wit. The children of this world are in their generation wiser ] They are not in genere wise, but in genere suo, wise to do evil, Ier. 4.2. not wiser absolutely, but secundum quid, in their generation, that is, in the things of the world. The children of light ] That is, Christians, who by the Holy Ghost and baptism are made the sons of God.
Vers. 9. Make to yourselves friends of the mammon of unrighteousness ] Riches are called unrighteous, not because they are always unjustly possessed, but because they are occasions and motives of great unrighteousness, or else rather unrighteous is put here for false, in the Hebrew phrase, that is, they are not true riches; the words following confirm this exposition. See Heinsius.
That when ye fail ] That is, die, so the Septuagint useth this greek word, by which it renders Moth. Ier. 42.17, 18. They may receive you ] Receiving is not mentioned here in regard of merit (as the Papists say) as though a man could deserve it by giving alms, but either by way of hearty prayers made by the poor, that they may be received, or else because their alms shall be unto them a pledge and earnest of their receiving into God's kingdom.
Vers. 12. And if ye have not been faithful in that which is another man's, who shall give you that which is your own ] Teaching that he which is unfaithful to another, seldom is faithful in his own affairs.
Vers. 13. No man can serve two Masters ] Not contrary masters, as God and Mammon are.
Vers. 14. And they derided him ] The Pharisees did not simply laugh at Christ, but gave also external signs of scorn in their countenance, gestures, they blew their noses at him, for that's the meaning of the original .
Vers. 15. Christ doth not yield to the scoffs of the Pharisees, but defends the authority of his doctrine, and in like manner inveighes against them with a just zeal, and pulls away the mask of hypocrisy from them.
Ye are they which justify yourselves ] As if he should say, you would know what you are, I will in a few things declare it to you, whatsoever things you do, you do them all for that end that you may get an opinion of holiness and righteousness before men, but howsoever before men who only judge by outward things, you may are accounted holy and righteous, God knows your hearts, which he abominates, because they are full of hypocrisy, envy, pride and scorn.
Highly esteemed ] Pharisaical and hypocritical pride, by which they boast themselves before men that they may seem to be holy, they be inwardly hypocrites.
Vers. 16. The Law and the Prophets were until John ] If the Law was to have its period in John, then the subordination of it now to the Gospel is taken away. But the Law was not then abolished, as the next v. shows, as if he should say, do not mistake me, ac si post • at lex in ecclesia • xauctorata sit. Secondly, that manner of dispensation which was under the Old Testament was to last till then. The Revelation of the mind of God then was but in glorious promises of things to come; we now enjoy the things under the Gospel.
Vers. 19. There was a certain rich man which was clothed in purple and fine linen, . and fared sumptuously every day ] Whether it be a History or a Parable, (of which there are divers opinions) that is of no moment, because whether Lazarus were truly a certain poor man and beggar, so handled by the rich, whose soul was after carried by the Angels into Abraham's bosom, or whether by the name of Lazarus, Christ signified a beggar, (as Lawyers are wont to propound their species under the name of Titius & Sempronia ) the matter comes all to one, all confessing that under that narration Christ describes the state of the faithful and unfaithful departing out of this life.